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SELECT SEEMONS 
 
 
 THOMAS 'boston, 
 
 FIRST RELIEF MINISTER AT JEDBURGH, 
 
 JAMES 'BAINE, M.A., 
 
 FIRST RELIEF MINISTER AT EDINBURGH; 
 
 WITH AN INTKODUCTORY ESSAY 
 
 N. M 'MICHAEL, D.D., 
 
 PROFESSOR OF THEOLOGY, DUNFEKMLINE. 
 
 A. FULLAETON & CO., 
 EDINBURGH, DUBLIN, AND LONDON. 
 
 1850. 
 
EDINIJURGIl: 
 
 FITLLAKTO' AND MACKAB, PKINTEK?, LKITH WALK. 
 
INTRODUCTORY ESSAY 
 
 TuEKE is a feeling in all men that they are sinners, a con- 
 viction that they have broken the law of God and are the 
 objects of the divine displeasure. Much as man has fallen 
 from that moral excellence which once surrounded him, as 
 with a garment, it is not possible to obliterate all traces of 
 his original grandeur. The temple which was once con- 
 structed by the Almighty to show forth his own glory is 
 now in ruins, but the broken columns and mouldering re- 
 mains prove the extent and magnificence of the building, 
 before the hand of the spoiler was raised up against it, and 
 it became an habitation of owls and of dragons. Man is 
 conscious that he is not now in the position that he for- 
 merly occupied. He feels that he has sunk low from what 
 he once was, and that he is far inferior to what he might 
 yet be. He is dissatisfied with himself, and has the melan- 
 choly impression, that he has never yet known what true 
 and abiding happiness is. Even in his deepest degrada- 
 tion, there are aspirations after good which he has never 
 yet reached, and which he despairs ever now to realize. 
 And as the shell, though carried far away from the sea, 
 when applied to the ear still murmurs of the music of those 
 distant waters which formed its native bed ; so the human 
 spirit has an instinctive yearning after that felicity which 
 it originally enjoyed with God, and which can never again 
 be experienced, until brought into commvmion with him. 
 the sad and pensive thoughts that a person must occa- 
 
IV INTRODUCTORY ESSAY. 
 
 sionally feel, (if he dare think at all,) who knows that God 
 is his enemy. " Even in laughter the heart is sorrowful, 
 and the end of that mirth is heaviness." And then that 
 dreary grave, — that cold shudder which freezes the warm 
 blood at the idea of death ! 
 
 "To lie in cold obstniction, and to rot; 
 This sensible warm motion to become 
 A kneaded clod." 
 
 And then the fear of something after death ! the soul, 
 what becomes of it 1 Is there an eternity of sorrow for 
 the impenitent ? Is there, after all, a hell for the ungodly, 
 and shall its burning flames consume me for ever ? Reflec- 
 tions and feelings like these will spring up occasionaUy, 
 with every efibrt to avoid them, and rare is it to find a 
 man, who has not experienced some conviction of sin, and 
 who is not willing to acknowledge, that upon the ground 
 of strict law and justice, he must perish, and that, without 
 the mercy of God, there is no hope of salvation for him. 
 
 It is in a frame of mind like this, that the gospel meets 
 us, and assures us, that full provision is made here for the 
 supply of all the wants of our spiritual and immortal na- 
 ture. The Holy Scriptures prove, in the most copious and 
 conclusive manner, that Jesus Christ made a true and pro- 
 per atonement for human guilt ; that, in the strictest and 
 most absolute sense of the terms, he died in the room of 
 sinners ; that his sacrifice was an ample satisfaction to the 
 law which man had violated, and made it consistent with 
 the perfections and government of Jehovah to pardon our 
 transgressions, and to receive us into his favour. This 
 atonement forms the grand distinction between Christian- 
 ity and all other religions. "We recognise no religion as of 
 divine authority, which does not point to the cross, and 
 say, " Behold the Lamb of God, which taketh away the 
 sins of the world ! " 
 
 It being thus admitted, that the fount of our salvation is 
 the atoning efficacy of Christ's death, and that without 
 the agonies of his crucifixion, the whole human race would 
 
INTllODUCTORY ESSAY. V 
 
 have perished, a most important question next demands 
 our attention. How are we to obtain an interest in the 
 blessings of this sacrificial death, and what are the means^ 
 by which the benefit of his sufi'erings may be secured to 
 us ? A legacy of inestimable value has been bequeathed 
 me, and what steps must I take to put myself in possession 
 of it. The answer to this question marks the great dis- 
 tinction between a true and a false church. It is the more 
 specific solution of the problem, "How shall man be just 
 with God ? ■' It is the boundary -line between a religion of 
 truth, of hope, and of spirituality, and a religion of error, 
 of fear, and of dead forms. It discriminates between a 
 spirit of adoption and a spirit of bondage : and as has been 
 well expressed in the memorable words of Luther, " It is 
 the article of a falling or of a standing church." It is the 
 declaration of Scripture, that " a man is justified by faith 
 without the works of the law ;" and whenever this principle 
 is abandoned by a church, you may almost hear the thick 
 rushing of the wings of cherubim, as in mournful accents 
 they repeat, Let us depart hence. God is no longer in 
 the midst of her. Her walls are no longer Salvation ; nor 
 her gates Praise. 
 
 What, then, are we to understand by Justification? It 
 is a term borrowed from courts of law. A person who is 
 justified is acquitted, and pronounced innocent. It is not 
 necessary that we should enter into any formal proof, that 
 Justification has a forensic meaning in Scripture, and that 
 the idea intended to be conveyed is that of freeing a man 
 from a charge which has been preferred against him, and 
 of absolving him from condemnation. \Ye regard it as so 
 nearly self-evident, that Justification does not consist in 
 making one just, but in declaring him to be just, and that 
 the elements of a judicial proof are more or less under- 
 stood in the whole process, that we will not enter upon an 
 examination of the various texts which are brought for- 
 ward, either for or against this opinion. An intelligent 
 reader needs no other assistance in an inquiry of this na- 
 ture, than a Bible and a Concordance. 
 
VI INTRODUCTORY ESSAY. 
 
 A man is placed before an earthly tribunal charged with 
 the commission of some offence. The trial proceeds, and, 
 upon a strict examination into the facts of the case, his 
 innocence is established beyond all possibility of doubt. 
 The judge now pronounces him righteous, because he is 
 proved to be righteous, and he is accordingly restored to 
 all his rights and privileges. This may be styled a legal 
 justification. His acquittal is a matter of right, not of 
 favour, and he would be treated with injustice, if he were 
 not absolved from condemnation. We too are arraigned 
 before the bar of heaven, and we are accused with the 
 commission of crimes that exceed all calculation. Our 
 guilt is confirmed upon the clearest evidence, and we are 
 informed, that our sins deserve eternal death ; and yet 
 mark the transcendent peculiarity of our case. In that same 
 moment, we are absolved by the holy and impartial Judge 
 from all guilt and punishment. We are justified, that is, 
 we are declared to be righteous, and we are treated in all 
 respects, as if we were perfectly innocent, and had broken 
 no law either of God or of man. This may be called an 
 evangelical justification as opposed to a legal one. In both 
 cases the treatment is the same, and each party is con- 
 sidered innocent in the eye of the law, and receives all the 
 benefits which flow from this happy condition. The ground 
 of treatment is, however, different. The former is pro- 
 nounced righteous, because he is personally righteous ; the 
 latter is pronounced righteous, though personally guilty, 
 in consequence of the righteousness of Christ, imputed to 
 him by faith. With regard to the former, the reward is 
 entirely of merit : with regard to the latter, it is entirely 
 of grace. The similarity in both cases, and it is this which 
 we now insist upon, is that the judge does not make them 
 just in the act of justification : he only declares them to 
 be so, and treats them accordingly. His decision does not 
 affect their moral character, and produce in them any 
 excellence, of which before they were not the possessors. 
 It is a mere external declaration, that the law holds them 
 guiltless. 
 
INTRODUCTORY ESSAY. Vll 
 
 Simple as this distinction may appear, and clear as this 
 doctrine is laid doAvn in the Scriptures, it was at a very 
 early period lost sight of, and justification was confounded 
 with sanctification. Instead of being regarded as a pure 
 forensic deed on the part of God, altering the relation 
 which the sinner bore to the law, and freeing him from its 
 malediction, justification was gradually considered as im- 
 plying a real change of nature and an infusion of personal 
 holiness. The merits of Christ procured for those who 
 believe that grace which purified their hearts and made 
 them conformable to the divine image : and this inherent 
 righteousness forms the justification. The death and in- 
 tercession of the Redeemer are doubtless the great merito- 
 rious causes, on account of which all grace and favour are 
 conferred upon our race ; but when we read in the Bible, 
 that God justifies the ungodly, the meaning is, God sanc- 
 tifies the ungodly, and by thus sanctifying him, receives 
 him into his favour and pardons his past transgressions. 
 The divine order is thus reversed. Holiness precedes par- 
 don : pardon does not precede holiness. 
 
 Observe the consequences of the doctrine, that justifica- 
 tion is contingent upon the actual righteousness wrought 
 in us, by the Holy Spirit. According to this theory, a person 
 when converted is justified by an infusion of righteousness 
 into his soul. He is made holy by this imparted grace, 
 and being thus acceptable to God, he receives the remission 
 of all sins that were previously committed. He is now 
 conformed to the divine image, and is entitled to say with 
 the apostle of the Gentiles — " Who shall lay any thing to 
 the charge of God's elect? It is God that justifieth, who 
 is he that condemneth 1 " — And were he to die at this mo- 
 ment, he would infallibly ascend to heaven. But how soon 
 is this holy confidence destroyed ! The first sin of which 
 he is afterwards guilty removes him from the rock on 
 which he was placed by divine grace, and he is again cast 
 into the deep waters, where there is no standing. What 
 means are now to be adopted, in order to wash away this 
 new stain which has been contracted, for our justification 
 
V:H INTilODUCTORY ESSAY. 
 
 is no longer complete? Moreover, if justification be de- 
 pendent upon an inherent righteousness, it is susceptible 
 of degrees. In algebraic language, it is a variable quan- 
 tity, whose value is determined by a number of previous 
 conditions. It is susceptible at once of increase and dimi- 
 nution. It may range from zero to infinity : and exactly 
 in proportion to the amount of any one's personal holiness 
 will be his justification in the sight of God. Hence a 
 mim's sins may be partly forgiven, and partly not ; hence the 
 curse of a broken law may be partly remitted and partly 
 not ; and hence one may be partly the friend and partly 
 the enemy of God. And how can the question be settled, 
 at any given moment, between conversion and the grave ? 
 Is my soul now adorned with so much holiness, as to afford 
 no shadow of doubt that I am completely justified in the 
 sight of the immutable Jehovah ? " How can I tell," said 
 Dr. Samuel Johnson on his deathbed, when his friends 
 were attempting to console his trembling spirit, by telling 
 him of the good he had done to society by his writings, 
 " how can I tell when I have done enough ? " "Who can 
 answer this ? 
 
 In order to form a correct estimate of this doctrine, and 
 of its results, it should be viewed in connection with bap- 
 tismal regeneration. The change effected at baptism is 
 precisely the same as that which takes place at conversion. 
 Baptism, we are told, becomes " our justification by the 
 communication of an inward and mysterious gift." God 
 is pleased, for the sake of his Son, to confer upon those 
 who are baptized a justifying grace, which cleanses the 
 soul from every blemish, and makes it as pure as that of 
 Adam, when he came perfect from the hand of his Maker. 
 At this instant then, the baptized person is free from all 
 sin : he has received a complete justification, and were 
 death to ensue, so soon as the rite is performed, heaven 
 would be his everlasting portion. Baptismal regeneration 
 is not our present topic, and it is introduced incidentally, 
 for the purpose of extending the inferences that have 
 already been made. Conversion and baptism introduce 
 
INTIIODUCTORY ESSAY. IX 
 
 their subjects into the same blessed condition: they are 
 made perfectly holy by an infusion of holiness : they re- 
 ceive a justifying grace which renders them absolutely 
 just, and hence the divine law has no more accusation 
 against them, than it has upon the angels who have kept 
 their first estate. But as the vast majority of persons 
 born in Christendom are baptized in infancy, it follows 
 that, with a few exceptions, the entire population have been 
 completely justified in their earliest years, and delivered 
 from all condemnation. Wliat a precious privilege, some 
 may imagine ! Yes ! but it is a privilege more in appear- 
 ance than in reality. Make this blessing as valuable as 
 you please, enlarge with all your eloquence on the benefit 
 of thus being made a child of God, an heir of the kingdom 
 of heaven, and set free from all original guilt, and from all 
 previous transgression — of what avail is all this to me, 
 when I am informed, that so soon as I have sinned, in 
 thought or word or deed, I am dragged down from this 
 eminence of favour, my boasted privilege of justification is 
 no longer of service, and its deficiencies must henceforth 
 be made up, by exertions of my own. Sins committed 
 after the first justification have, we are told, such a pecu- 
 liar aggravation, that though God, for his Son's sake, will 
 pardon the guilt, he will not remit the punishment, and 
 unless some satisfaction be made for them, other than 
 that of Christ, we must perish without hope and without 
 remedy. And from the prevalence of infant baptism, 
 almost all are placed in this dreadful condition, that none 
 of their actual transgressions can be forgiven through the 
 efficacy of the Redeemer's death, and that some other 
 atonement is required for their case, than that which was 
 effected upon the cross, at Calvary, when " lie who knew 
 no sin, was made sin for us, that we might be made the 
 righteousness of God in him." Verily, the Christians in 
 the primitive church who held this doctrine were wiser in 
 their generation, than their modern descendants, for, afraid 
 of incurring the penalty of sins committed after their first 
 
X INTUODUCTOKY ESSAY. 
 
 justification, thej delayed their baptism as long as they 
 possibly could. 
 
 Trivial as the error may appear of confounding justi- 
 fication with sanctification, and unimportant as it may 
 seem at first sight, whether the justification of a sinner by 
 God be a judicial or an effective act, it lies at the very 
 foundation of man's hopes for eternity. It is an utter 
 prostration of the gospel. It is the most cunning and the 
 most fatal device which Satan has ever devised for the 
 ruin of souls, in those lands that are favoured with the 
 means of grace. It has paved the way for the grossest 
 corruptions, and introduced a heathen morality and hea- 
 then superstitions into the church of the living God. It 
 led men to trust to their own good deeds, for acceptance 
 at the tribunal of heaven, that they might supplement 
 that work which Jesus left incomplete, and thus cherished 
 that Pharisaical and haughty spirit, which of all others is 
 most obnoxious to the immaculate Jehovah. And assur- 
 edly, if there was ever a doctrine the value of which has 
 been shown by the lamentable consequences of deviating 
 from it, it is so in the present instance. The whole history 
 of the Christian church is an abundant illustration of it, 
 and the thoughtful student, as he wanders through the 
 darkness of the past ages, and mourns over the desolations 
 of Zion, if perchance he should sit down upon a broken 
 pillar, and inquire what is the meaning of all this 1 why 
 has the holy city become the abode of creeping things, and 
 been polluted with all manner of abomination ? why has 
 the glory departed, and Ichabod been inscribed upon every 
 part ? and why have not the banners of salvation waved 
 triumphant over every land, and the wide world been 
 converted unto God? No other response can be given 
 than this — It is, "because they, being ignorant of God's 
 righteousness, and going about to establish their own 
 righteousness, would not submit themselves unto the 
 righteousness of God." 
 
 What evils has it not introduced 1 It gave urgency to 
 
INTRODUCTORT ESSAY. XI 
 
 the inquiry, what means can be adopted to make satisfac- 
 tion to God, for the sins committed between the first jus- 
 tification and death. It converted the simple and beautiful 
 ordinance of the Lord's supper into a terrible mystery, into 
 a true sacrifice for human guilt, the merit of which was 
 applied to the souls of those who partook of it. It pro- 
 duced a system of penances, fastings, and mortifications, 
 as if external filth and bodily tortures were an equivalent 
 lor the transgression of that law which demands truth in 
 the inward parts, and as if God would be better pleased 
 with a man for reducing himself nearly to the level of a 
 beast, devoid of reason. It gave rise to the doctrine that 
 abstinence from that marriage which is "honourable in 
 all," is the highest style of excellence, and thus by exalting 
 celibacy to heaven, gradually introduced a sensuality so 
 foul and so revolting that it is questionable whether hea- 
 thenism itself could furnish a parallel. It originated an 
 appeal to the holiness of martyrs, whose surplus merits 
 might be advantageously appropriated to make up the de- 
 ficiencies of the living. It kindled the fires of purgatory, 
 where crimes committed in this life might be burned and 
 purged away. It taught men to put their confidence in 
 masses and indulgences and lighted candles, and ringing of 
 bells, and rags and rotten bones, instead of leading them to 
 trust in the all-sufficient sacrifice of Him who came into 
 our world, mighty to save, and of whom Eternal Wisdom 
 has declared : " neither is there salvation in any other ; 
 for there is none other name under heaven, given among 
 men, whereby we must be saved." 
 
 What a blessed event then was the Reformation, when 
 God raised up Luther with the spirit and power of Elijah 
 " to turn the heart of the fathers to the children, and the 
 heart of the children to their fathers." This son of a poor 
 German miner saw more clearly than any other man since 
 the Apostle Paul, the importance of the doctrine, that jus- 
 tification is a forensic act, that it is the act of a judge, 
 that it does not consist in making a sinner just, but in 
 pronouncing him to be just, and treating him accordingly. 
 
Xa INTRODUCTORY ESSAY. 
 
 Little did'he at first imagine the might that slumbered in 
 these few and simple words, " The just shall live hy faith," 
 which stirred up the depths of his moral nature, and intro- 
 duced him to a new world of spiritual realities. By the 
 proclamation of this vital truth, which for ages had been 
 well nigh buried in the grave, he pulled down the strong- 
 holds of error and superstition, consecrated as they were 
 with a hoary antiquity and defended by aU the arguments of 
 a selfish and worldly policy. He set free the imprisoned 
 pages of the Bible, and the truth as it is in Jesus again 
 walked abroad upon the earth, in her undying beauty and 
 strength. The soul was emancipated from the bondage of 
 Sinai, and the trammels of an impure priesthood, and man 
 fled at once to the inexhaustible merits of the divine 
 atonement, and found all his Avants supplied ; he held 
 direct communion with his God, called him Father, and 
 rejoiced in the liberty wherewith Christ makes his people 
 free. 
 
 It is matter of deep regret, that even in some Protestant 
 churches, the error is still more or less prevalent of con- 
 founding justification with sanctification. It is impossible 
 to read the works of Butler, Jeremy Taylor and others of 
 this class of divines in the Anglican church, without per- 
 ceiving this confusion of idea, and how much it obscures 
 their views of divine truth. It hides the glory of the gos- 
 pel, that God justifies the ungodly, and that our salvation 
 from first to last is one of free grace ; and though employ- 
 ed by them as an argument for an intense and burning 
 holiness, the object aimed at is defeated, because the soul 
 is thus shut out from the only source, whence a true spiri- 
 tuality of heart can proceed. And it invariably leads to 
 the same conclusion we have been condemning, that the 
 whole work of our salvation was not effected upon Calvary's 
 cross ; that the death of Christ so far removed the obsta- 
 cles which impeded our recovery, that by divine grace we 
 are placed in circumstances to save ourselves ; and that 
 certain things are requisite on our part, as well as faith in 
 the Lord Jesus, before the pardon of our sins can be ob- 
 
INTKODUCTORY ESSAY. Xlil 
 
 tained. It is by the combined value of the atonement and 
 of our own exertions; it is by this union of divine and 
 human merits, that we find acceptance with the Most High, 
 and receive a title to eternal lite. And this can never be 
 established, without having recourse to the hypothesis, 
 that the original law of perfection is abrogated, and a 
 mitigated law put in its stead : or to express the same 
 thought, in more common language, that God will now be 
 pleased, for the sake of Christ, to accept of sincere though 
 imperfect obedience. 
 
 This Pelagian tendency which in the Roman Catholic 
 church leads to fastings and mortifications, to a material 
 piety and external morality, is generally developed in the 
 Protestant church, in the form of sheer carelessness to all 
 religion. The human soul, when no longer bound to God 
 hy that loving gratitude which springs from the conscious- 
 ness of a free pardon, degenerates either into a dead for- 
 malism or a callous indifierence, if not a positive infidelity. 
 Scotland experienced this disastrous result, during the 
 former half of the last century. The stream of doctrinal er- 
 ror flowed northward from England. A want of reverence 
 for sacred things began to characterize the upper classes. 
 It was considered genteel and philosophical, and a mark of 
 mental superiority to avow infidel principles, and a person, 
 who proclaimed his adhesion to the doctrines of the cross 
 placed in no small hazard his character for intellect and 
 learning. The pulpit shared in the general corruption, for 
 alas ! the springs w^ere poisoned at their source. It became 
 apologetic, not dogmatic. It was very apprehensive of the 
 olTence of the cross. It kept in the back ground the super- 
 natural element, and gave such prominence to the ration- 
 alistic, that there was not much room left for choice be- 
 tween a refined deism and such an emasculated Christian- 
 ity. It was in these circumstances of declension, when 
 low views of human sin and of the divine law, of Christ's 
 person and of Christ's work were proclaimed so extensive- 
 ly from the pulpits of the National church, that it was 
 given to the Founders and Fathers of the United Presby- 
 
XIV IXTRODUCTORY ESSAY. 
 
 teriaa Church to hold up again to the church that great 
 truth which had been dragged from the obscurity of ages 
 by the German reformer, about two centuries before, that 
 we are justified by faith without the deeds of the law. 
 They saw clearly the importance of the distinction between 
 justification and sanctification, and how much all other 
 doctrines which tend to humble man and to exalt God are 
 bound up with it. It was engraven upon their heart, and 
 the principle of it pervaded all their ministrations, whether 
 addressing believers or unbelievers, that the justification 
 of the ungodly does not consist in making him holy, but 
 in pronouncing him to be so, and conferring upon him the 
 benefits of holiness. They offered a free, present, and an 
 eternal salvation founded upon the finished work, the per- 
 fect righteousness of Immanuel, and great was their suc- 
 cess, for the hand of God was with them. He breathed 
 upon them his Spirit, and their teaching was as life from 
 the dead. Sinners were rescued from the wrath to come, 
 religion revived in the hearts of many, and " then had the 
 churches rest and were edified, and walking in the fear of 
 the Lord, and in the comfort of the Holy Ghost, were mul- 
 tiplied." And it is to this church, more than to any other 
 human instrumentality — to its resolute opposition to error, 
 and its unwavering attachment to the truth of God, that 
 Scotland is indebted for that high place she occupies among 
 the nations of the earth, for that manly piety, that rever- 
 ence for the Sabbath, that sternness of principle, that in- 
 tellectual vigour, and indomitable perseverance which 
 characterises her sons and her daughters, and makes 
 her name a loved one and an honoured, wherever it is 
 known. 
 
 Justification then, as we have seen, consists in absolution 
 from the sentence of condemnation — the soul that sinneth, 
 it shall die. The law has no more power to convict : its 
 curse has been removed by the righteous Legislator, and 
 who has a right to condemn those whom God has received 
 into his favour, and pronounced free from the penalty of 
 transgression 1 The justified man, though personally unholy, 
 
INTRODUCTORY ESSAY. XV 
 
 is treated as if he were perfectly holy, as if no throbbing 
 of impure desire had ever stained his mind, and as if he 
 had kept his allegiance, with the same integrity, as the 
 ungels who are now around the throne. His condition is 
 henceforth completely changed. He is brought from a 
 state of nature to a state of grace, from a state of aliena- 
 tion to a state of favour. He is removed from the curse of 
 the old covenant, and placed under the blessing of the new. 
 He is no longer an heir of hell, but an heir of heaven. 
 His connection with the first Adam is dissolved for ever, 
 and he has formed a perpetual union with the second, who 
 is the Lord from heaven: and we are assured, from the 
 highest authority, that " there is no condemnation to them 
 who are in Christ Jesus, who walk not after the flesh, but 
 after the Spirit." And are we wrong in drawing the con- 
 clusion, that when God writes, there is no condemnation, 
 he means, there is all salvation, a full and complete sal- 
 vation ? 
 
 Justification is thus a single act. It is not a series of 
 acts, varying according to times and circumstances. A 
 person is not justified one day, condemned upon a second, 
 and justified again, upon a third. Those who are once 
 justified shall never be condemned. It is an irreversible 
 deed, and like the atoning sacrifice of Emmanuel requires 
 no repetition. The believer when justified is placed in a 
 condition, where ample provision is made for all his spi- 
 ritual wants. A channel of communication is then opened 
 up between him and his Living Head in heaven, from 
 whom he receives grace and strength, proportioned to his 
 need ; for if any believer sin, through the imperfection of 
 his character and the pressure of temptation, he is not to 
 despair, for " we have an advocate with the Father, Jesus 
 Christ, the righteous." If we conceive aright of God's 
 character, it appears impossible that he will finally con- 
 demn to perdition those whom he has once justified and 
 pronounced righteous, for thus runs the golden chain of 
 salvation, stretching from eternity to eternity, " More- 
 over, whom he did predestinate, them he also called ; and 
 
XVI INTEODUCTOPvY ESSAY. 
 
 whom he called, them he also justified; and whom he jus- 
 tified, them he also glorified." 
 
 An objection has been sometimes taken to the dogmatic 
 proposition, that God looks upon a justified person, as if 
 he were completely righteous, and treats him as such. It 
 is aflirmed that this statement is not true, as a matter of 
 fact. It is said, affliction, disease and death are the re- 
 sults of sin, but believers are subject to them as well as 
 others, and how then can it be contended that the Sove- 
 reign of the universe acts towards them, as if they had 
 been guilty of no transgression? It is obvious, that this 
 question introduces us to a wide field of inquiry, and it is 
 equally clear that God could not act otherwise than he does, 
 towards his people, without making a thorough change in 
 the principles, upon which the moral government of our 
 planet is conducted. One of two plans might have been 
 adopted. First, The moment a person was justified, he 
 might be removed to heaven without the process of death. 
 In this case, no church could exist upon earth, the influ- 
 ence of good men upon society would be completely lost, 
 human agency could no longer be employed in the conver- 
 sion of sinners to God, and the whole world would be alto- 
 gether abandoned to the control of the wicked. Would 
 this be an improvement upon the present constitution of 
 things ! Or Second, When a person was justified, God might 
 bestow upon him a charmed existence. All his worldly 
 circumstances might be prosperous : his mind might suflfer 
 no pang, from the distresses and bereavements of friends : 
 his body might be preserved from disease and decay, and 
 remain in youthful vigour and beauty, and when the pe- 
 riod of his duration upon earth came to a close, he might 
 be borne aloft, like the prophet of old, upon a chariot of 
 fire and horses of fire. Would this miraculous distinction 
 between saints and sinners, exemplified in the minutest 
 transactions, and at every moment of their lives, subserve the 
 purposes of God, in the moral government he has establish- 
 ed upon earth ? We think not. But without entering upon 
 this extensive subject, and without presuming to scruti- 
 
INTRODUCTORY ESSAY. XVll 
 
 nize too curiously the principles of the divine administra- 
 tion, we may still give a general answer to the question 
 proposed. It might be replied, (1.) that the language 
 found fault with is quite in accordance with many portions 
 of scripture. (2.) That justification does not consist in a 
 personal but in a relative holiness. (3.) That though the 
 man justified is invariably made holy, the work of sancti- 
 fication is never completed upon earth. (4.) That afflictions 
 in the case of believers lose their character, they are not 
 punishments but chastisements. They are the effects of 
 divine love, become positive blessings, burnish into great- 
 er splendour the graces of the renewed mind, — and prepare 
 for higher honour in the celestial state. And (5.) An an- 
 swer may be given in the words of Paul, who is evidently 
 anticipating this objection, " If Christ be in you, the body 
 is dead, because of sin ; but the spirit is life, because of 
 righteousness," — that is, though the body be subject to 
 death, as the punishment of sin, the spirit of the Christian 
 is life, is happiness, as the reward of righteousness. And 
 he adds, as a ground of consolation, respecting even this 
 frail mortal frame, that it shall hereafter be fashioned into 
 immortal beauty and strength, " But if the Spirit of Him 
 that raised up Jesus from the dead dwell in you ; he that 
 raised up Christ from the dead shall also quicken your mor- 
 tal bodies by his Spirit that dwelieth in you." 
 
 A question has been agitated — Is forgiveness of sin, the 
 whole or only a part of our justification 1 Is it limited to 
 a mere absolution from the penalty, or does it also include 
 the imputation of righteousness? It is not a little sur- 
 prising, that any controversy should exist upon this sub- 
 ject, among Protestant divines. — It is argued by one class, 
 that pardon and forgiveness and justification are equiva- 
 lent terms, and an appeal is made to the commencement 
 of the fourth chapter of the epistle to the Romans, where 
 non-imputation of sin is described as being the same as 
 imputation of righteousness. It is aflfirmed by them, that 
 the technical distinction is useless and ought to be abandon- 
 ed. The absence of disease is health ; the absence of misery 
 b 
 
XVlll INTRODUCTORY ESSAY. 
 
 is joy; the absence of darkness is light, and the absence 
 of sin is holiness. This reasoning, however, appears more 
 specious than solid. It might be conceded to them, that 
 the forgiveness of sins and the imputation of righteousness 
 are not two parts of justification, and yet it would certain- 
 ly not be denied that justification admits of a twofold as- 
 pect ; and that though the removal of the curse may be the 
 same thing as the bestowment of the blessing, it may be 
 convenient for our minds to consider it at one time, in a 
 negative, and at another in a positive form. It is argued 
 by the other class of divines, that the distinction for which 
 they contend is founded in the nature of things. Deliver- 
 ance from the penalty of the law is not the same act, as 
 conferring the rewards of obedience. It is one thing to 
 pardon a criminal, and another to make him your intimate 
 friend. It is one thing to set a slave free, and another to 
 adopt him as your son and bequeath him a large estate. 
 It is one thing to bring Joseph from the dungeon, and an- 
 other to make him the prime minister of Egypt. It is one 
 thing to rescue a sinner from hell, and another to exalt 
 him to a throne in heaven. It is argued also, that the 
 Scriptures sanction the twofold distinction. It is declared 
 by John, that believers are not only washed from their sins 
 in the blood of Jesus, but are made kings and priests unto 
 God. It is asserted by Paul, that the object of Christ's 
 mission was not only to redeem them that were under the 
 law, but to confer upon them the adoption of sons. It is 
 affirmed by our Lord himself, when he gave Paul his com- 
 mission as an apostle, that he was sent to the Gentiles not 
 only " that they may receive forgiveness of sins, but also 
 an inheritance among them who are sanctified by faith in 
 Christ." They argue from these considerations, that they 
 are fully authorised in making this distinction between 
 the pardon of sins, and acceptance as righteous. It is 
 more than probable that this dispute among theologians 
 would soon come to a termination, if the ground of pardon 
 were more accurately and carefully kept before the mind. 
 What is the ground of pardon ? It is the righteousness of 
 
INTRODUCTORY ESSAY. XIX 
 
 Christ. It is by God accepting us as righteous for his 
 Son's sake, that we obtain the remission of our sins. We 
 are not first pardoned, and then accepted as righteous; 
 but it is by the imputation of a divine and spotless righ- 
 teousness, that our iniquity is cancelled for ever. 
 
 N. M. 
 Dunfermline. 
 
SERMONS 
 
 REV. THOMAS BOSTON. 
 
CONTENTS. 
 
 Page 
 Introductory Essay, iii 
 
 SERMON I. 
 
 THE EXCELLENCY OF THE KNOWLEDGE OF CHRIST CRUCIFIED. 
 
 For I determined not to know any thing among you, save Jesus 
 
 Christ, and him crucified. — 1 Cor. ii. 2. . . . .1 
 
 SERMON II. 
 
 THE TRUE christian's BURDEN, AND EXERCISE UNDER IT. 
 
 VATetched man that I am ! who shall deliver me from the body of 
 
 thisdeath?— Rom. vii. 24. 22 
 
 SERMON III. 
 
 JACOB WRESTLING WITH THE ANGEL, OBTAINS THE BLESSING. 
 
 And he said, Let me go, for the day breaketh : and he said, I will 
 
 not let thee go, except thou bless me. — Gen. xxxii. 26. .39 
 
 SERMON IV. 
 
 THE NATURE OF SEEKING A CRUCIFIED CHRIST, AND THE EN- 
 COURAGEMENT GIVEN TO THOSE WHO SEEK HIM, OPENED 
 UP AND ILLUSTRATED. 
 
 And the angel answered and said unto the women, Fear not ye : 
 for I know that ye seek Jesus which was crucified. — Matt, 
 xxviii. 5 58 
 
 SERMON V. 
 
 THE NATURE OF FINDING CHRIST EXPLAINED, AND THE PRI- 
 VILEGES ENJOYED BY THOSE WHO HAVE FOUND HIM 
 OPENED UP. 
 
 We have found the Messias; which is, being interpreted, the Christ. 
 —John i. 41 75 
 
 SERMON VI. 
 
 THE GREAT ADVANTAGE OF AFFLICTIONS TO THE PEOPLE OF GOD. 
 
 And Jacob their ftither said unto them. Me have ye bereaved of 
 mv children : Joseph is not, and Simeon is not ; and ye will 
 talce Benjamin away : all these things are against me. — Gen. 
 xlli. 3(3 88 
 
XXIV 
 
 SERMON VII. 
 
 THE NATURE OF AND OBLIGATIONS TO RESIGNATION TO THE 
 WILL OF GOD. 
 
 But if he thus say, I have no delight in thee, behold here am I, let 
 
 him do to me as seemeth good unto him. — 2 Sam. xv. 26. . 104 
 
 SERMON VIII. 
 
 LOVE TO GOD ILLUSTRATED AND ENFORCED. 
 
 And thou shalt love the Lord thy God with all thy heai-t, and with 
 all thy soul, and with all thy mind, and with all thy strength ; 
 this is the first commandment. — Mark xii. 30. . . .131 
 
 SERMON IX. 
 
 THE DUTY OF LO^TNG OUR NEIGHBOUR ILLUSTRATED. 
 
 And the second is like, namely this, Thou shalt love thy neighbour 
 as thyself: there is none other commandment greater than 
 these. — Mark xii. 31 . 158 
 
 SERMON X. 
 Christ's "\acTORY and triujiph oa'xr principalities and 
 
 POWERS. 
 
 And ha%ing spoiled principalities and powers, he made a shew of 
 
 them openly, trimnphing over them in it. — Coloss. ii. 15. . 175 
 
 SERMON XI. 
 
 the NATURE OF UNBELIEF OPENED UP, AND ITS PERNICIOUS IN- 
 FLUENCE UPON PROFESSORS OF THE GOSPEL ILLUSTRATED. 
 
 Take heed, brethi-en, lest there be in any of you an e^^l heart of 
 
 unbelief, in departing fi-om the li\ang God. — Heb. iii. 12. . 188 
 
 SERMON XII. 
 
 THE SAIME SUBJECT CONTINUED. , , 207 
 
 SERMONS BY THE REV. JAMES BAINE, . . 225 
 
(i) 
 
 SERMON I. 
 
 THE EXCELLENCY OF THE KNOWLEDGE OF CHRIST 
 CRUCIFIED* 
 
 1 CoK. ii, 2. — " For I determined not to know any thing among you, 
 save Jesus Christ, and him crucified." 
 
 In the preceding words, the Apostle begins a vindication of 
 the manner of his preaching, which he says " was not with 
 excellency of speech or of wisdom." And ver. 4th, he adds, 
 " My speech and my preaching was not with the enticing 
 words of man's wisdom, but in demonstration of the Spirit, 
 and of power." It appears there were in his days, as there 
 are in ours, many who greatly admired a fine style ; not so 
 much regarding the subject-matter of a sermon, as the 
 preacher's language and manner of address. Of this sort 
 were they who had been instructed in the Platonic philo- 
 sophy before their conversion to Christanity, and were for 
 introducing among the preachers of that religion, what 
 they called Plato's gracious manner. The Apostle fre- 
 quently in his epistles declares against this piece of vanity, 
 as very much below the dignity of the Gospel. He did 
 not study pompous words curiously arranged, and rhetori- 
 cal harangues, or nicely adjusted periods, to tickle the ear 
 and please the fancy of those who pretended to a refined 
 and polite taste in these matters. And the reason for this 
 
 * Preached October 22d, 1761, at CoHnsburgh, Fifeshire, upon the 
 admission of the Rev. Mr. Thomas ColUer to the exercise of the holy 
 ministry there. This discourse has a historical value, independent of its 
 ii\trinsic worth. It was upon this day, and in this place, that the 
 Kehef Presbytery was fonned. 
 
 ^ A 
 
2 THE EXCELLENCY OP THE 
 
 part of his conduct is assigned in the text ; For I deter- 
 mined not to knov) any thing among you, save Jesus Christ, 
 and him crucified. 
 
 In which words, two things are observable : 
 1. The subject-matter of Paul's preaching, namely, Jesus 
 Christ. / determmed to knovj nothing among you,, save 
 Jesus Christ. This surely is not to be understood as if the 
 Apostle simply condemned all other knowledge but that of 
 Jesus Christ. We find the Holy Ghost has recorded it to 
 the honour of Moses, " that he was learned in all the wis- 
 dom of the Egyptians." Besides, Paul himself had a very 
 liberal education before his conversion, being bred up at 
 the feet of Gamaliel an eminent doctor of the law. Yea, 
 he was not only acquainted with the Jewish laws, rites, 
 and traditions, but likewise with the heathen poets and 
 philosophers, as appears by passages quoted from them in 
 his writings. However, he condemns all sorts of know- 
 ledge, in so far as they come in competition with, or stand 
 in opposition to, the knowledge of Jesus Christ. Neither 
 was this a warm flight of devotion, or a thought that sud- 
 denly struck the man ; but the effect of the most attentive 
 consideration, the result of the most deliberate and serious 
 inquiry. So much is imported in what is here rendered 
 determined. It is as if he had said, " I have well weighed 
 the case, I have turned it round, and balanced advantages 
 and disadvantages, gains and losses ; — I have endeavoured 
 to take in every thing that merits consideration here, and, 
 after the most serious, deliberate, and impartial scrutiny, 
 this is my settled opinion, my fixed sentiment, that no- 
 knowledge whatsoever is worthy to be once named with 
 the knowledge of ' Jesus Christ my Lord, for whom I have 
 suffered the loss of all things, and do count them but dung,' 
 (or dog's meat, as the Greek word imports) ' that I may 
 win Christ, and be found in him, not having mine own 
 righteousness, which is of the law, but that wliich is 
 through the faith of Christ, the righteousness which is of 
 God by faith.'" Phil. iii. 8, 9. 
 Now, this being the great Apostle's judgment, we need 
 
KNOWLEDGE OP CHRIST CROCIFIED. 3 
 
 not wonder that he determined to know nothing, i. e. to 
 make notliing known among the people, but Jesus Christ, 
 This excellent, this matchless One, should be the subject 
 of all his sermons, discourses, and epistles. He would 
 study first to know Christ for himself, and then to make 
 him known unto the people, hereby setting an example to 
 ministers of the gospel in all succeeding ages, that they 
 should first be Christians, and then ministers ; and further, 
 that, however well they may be accomplished in the several 
 parts of human learning, yet in their pulpit-ministrations, 
 they should display nothing but the glory, the love, and 
 the laws of the Lord Jesus Christ. This is the mean ap- 
 pointed of God for the salvation of sinners ; and though it 
 be esteemed foolishness by the witlings of the world, we 
 may rest satisfied in this, that the only v/ise God know^s 
 very well how to adapt the means to the end. 
 
 2. The special consideration of Christ which he singles 
 out from among all the rest, to be the subject of his 
 preaching, namely, Christ crucified. It is not Christ risen, 
 Christ ascended, and sitting at the right-hand of God, 
 clothed with all power, that he pitches on, though these 
 views of him were more likely to have recommended him 
 to the w^orld : but, behold ! he singles out that very cir- 
 cumstance concerning Christ, which, of all others, neither 
 .Jews nor Gentiles were able to endure ; and that was, his 
 being nailed to a cross till he died ! " Christ crucified 
 was to the Jews a stumbling-block, and to the Greeks 
 foolishness." And, indeed, he was so to Paul himself, as 
 much as to any man, before his conversion ; for he was, by 
 his own acknowledgment, " a blasphemer, a persecutor, 
 and injurious." Nay, we find the disciples could not bear 
 the intimation of Christ's death when it was made to them 
 by himself: Peter remonstrates against it vigorously. The 
 truth is, these good men laboured under the prejudices of 
 a Jewish education ; and they never awaked fully out of 
 the dream of a temporal kingdom, until the day of Pente- 
 cost, when the Holy Ghost came down upon them, and 
 cleared up the mystery of the cross unto them : and then, 
 
4 THE EXCELLENCY OF THE 
 
 indeed, they went forth with boldness, boasting and glory- 
 ing in that very thing which the world thought a badge 
 of shame and infamy. 
 
 And now, methinks, this determination of the most 
 famous preacher and apostle of the Gentiles furnishes us 
 with a lesson very suitable to the occasion of our meeting 
 here this day, namely, " That the doctrine of Christ cruci- 
 fied, is that which ministers of the gospel should chiefly 
 study to know and to make known among the people." 
 
 In discoursing further on this subject, we propose, 
 through divine assistance, first, to consider what is that 
 knowledge of Christ crucified which ministers of the gos- 
 pel ought to have. Secondly, to show how ministers of 
 the gospel should make Christ known among the people. 
 Thirdly, to point out, in some particulars, the excellency 
 of the knowledge of Christ crucified above all other know- 
 ledge whatsoever. 
 
 I. As to the first thing proposed, viz. what is that know- 
 ledge of Christ crucified, which ministers of the gospel 
 ought to have ? we say, 
 
 1. All Christians, but especially ministers of the gospel, 
 ought to have the speculative knowledge of Christ cruci- 
 fied, as by their office they are bound to make him known 
 unto others. They should be " scribes well instructed unto 
 the kingdom of heaven, and able to bring forth out of 
 their treasure things new and old." They should know 
 and understand the evidences of the Christian religion, and 
 likewise the particular doctrines and duties thereof ; that 
 so they may be able not only to instruct the weak and 
 ignorant, but also to defend Christianity against the attacks 
 of deists and infidels, and all other enemies of the truth, as 
 it is in Jesus. 
 
 Now, as he who would be master of any art or science, 
 will choose to read the best book written thereon ; so those 
 who desire to make proficiency in the knowledge of Christ, 
 would by all means study the holy Scriptures of the Old 
 and New Testaments ; — these, my brethren, are the grand 
 charter of our salvation, and they are sealed by the blood 
 
KNOWLEDGE OF CHRIST CRUCIFIED. 6 
 
 of our Saviour. — This same Jesus is, as it were, the rwi- 
 ning-title of the whole Bible. All the prophets spoke of 
 him ; all the priests in their sacred services were types of 
 him, and pointed towards him. — Judaism was Christianity 
 under a veil, as Christianity is Judaism unveiled. There- 
 fore the Old Testament ought to be carefully studied by 
 ministers of the gospel, as well as the New ; forasmuch as 
 Christ is the scope and substance thereof. And for the 
 better understanding of both Testaments, it is quite neces- 
 sary they should be acquainted with the original languages 
 in which they were written. The strength and beauty of 
 many passages in the Old Testament, and even the true 
 sense of some of them, cannot be discerned by such as are 
 utterly unacquainted with the Hebrew language. And I 
 cannot but take notice of it, as what deserves to be re- 
 gretted, that the study of that language has gone so much 
 into desuetude in this nation, and even among the clergy, 
 whose office it is to explain the Scriptures unto the peo- 
 ple, and who ought therefore to be furnished with every 
 thing necessary for their own understanding of them. 
 But we have some ground to hope, that this error may, in 
 process of time, be rectified, as there appears a greater in- 
 clination for that study, both in this and in the neigh- 
 bouring nation, than heretofore. 
 
 Ministers of the gospel ought, like ApoUos, to be mighty 
 in the Scriptures. Bonus theologus, bonus textuarius, was 
 the saying of old. They should read them regularly, fre- 
 quently, and with great attention, and thereby they will 
 be furnished with a better fund for preaching Christianity, 
 than by reading any other book, or all other books what- 
 soever that have'been written on the subject, though these 
 also are very useful in their proper place. 
 
 2. They ought also to have the experimental and prac- 
 tical knowledge of Christ crucified ; lest, while they preach 
 him to others, they may themselves be cast-aways, as the 
 apostle's phrase is. The most precious truths fluctuating 
 in the head, but not descending into the heart, or sanctify- 
 ing it, prove no better than the manna of old, which when 
 
6 THE EXCELLENCY OF THE 
 
 kept over night, stank and bred worms; however dis- 
 tinctly we apprehend evangelical truths, yet if they are 
 unmixed with faith, and undigested by practice, they will 
 breed the noxious humours and crudities of pride, self- 
 conceit, hypocrisy, and profaneness. 
 
 Real religion, my brethren, does by no means consist in 
 the merely speculative knowledge of its truths ; other- 
 wise, the devils themselves would have more religion than 
 the best of us : for albeit they have lost their purity and 
 holiness, we have no ground to think they have lost their 
 knowledge and sagacity. The Scripture saith, " They be- 
 lieve and tremble," James ii. 19., which implies their 
 knowledge. As for carnal unregenerated men, whatever 
 be their abilities, natural or acquired, they know Chris- 
 tianity only in a book ; whereas real Christians have felt 
 the exceeding greatness of its power : they have such ideas 
 and such impressions of spiritual things made upon their 
 minds by the Holy Ghost, as the natural man knows not 
 at all. 
 
 Suppose the picture of a man drawn as lively, and as 
 near to the original as possible, yet they who have seen 
 the man himself, and conversed with him, will have an- 
 other sort of idea of him than those possibly can have, who 
 never saw him but in the picture. A man who has read 
 geography, may describe the complexion, religion, laws, 
 customs, commodities, and curiosities of different countries 
 which he never dwelt in, nor travelled through : but the 
 man who has Uved in those countries, and seen all these 
 things with his eyes, and often conversed with the in- 
 habitants, must have an idea and impression of them, 
 which the man, who has only read or heard of them, knows 
 nothing about. 
 
 How necessary then is the experimental knowledge of 
 Christ to ministers of the gospel ! Let them have the richest 
 cargo of gifts and learning you can suppose, yet, without 
 this, they are but very poorly furnished for their office, 
 and the discharge of it is more Likely to be the drudgery of 
 their lives, than the delight of their souls. 
 
KNOWLEDGE OF CHRIST CRUCIFIED. 7 
 
 A preacher of Christ, yet not a believer in Christ ! a 
 minister of Christ, yet a servant of sin ! what monstrous 
 connections are these ? " Thou, therefore, which teachest 
 another, teachest thou not thyself 1 Thou that preachest 
 a man should not steal, dost thou steal?" Rom. ii. 21. In 
 short, those who preach Christianity, without real and 
 saving impressions of it upon their own hearts, are no 
 better than actors upon a stage where a villain often per- 
 sonates the most virtuous character, and where all is mere 
 fiction. But, 
 
 II. I proceed to the second thing in our method, viz. to 
 show how ministers of the gospel should make Christ 
 crucified known among the people. 
 
 1. They should make him known by preaching. To this 
 purpose the revered apostle of the Gentiles tells us, " After 
 that in the wisdom of God, the world by wisdom knew not 
 God, it pleased God by the foolishness of preaching to save 
 them that believe. For the Jews require a sign, and the 
 Greeks seek after wisdom : but we preach Christ crucified, 
 unto the Jews a stumbling-block, and unto the Greeks 
 foolishness ; but unto them which are called, both Jews 
 and Greeks, Christ, the power of God, and the wisdom of 
 God," 1 Cor. i. 21 — 23. And in another place, " For we 
 preach not ourselves, but Christ Jesus the Lord," &c. ; 
 2 Cor. iv. 5. True it is, we are not apostles; this high 
 title belongs not to those who are now ministers of the 
 gospel : for they have neither the caU, nor the qualifica- 
 tions, nor the charge of apostles. Neither had the apostles 
 any successors in their office properly so caUed. At the 
 same time, Jesus Christ certainly designed there should 
 be a set of men successively, whose office it would be 
 to teach and preach his religion to the end of time. And 
 as such an institution seems founded on common sense 
 and reason, and upon the universal practice of mankind 
 in reference to religion, so it seems to be very plainly 
 intimated by our Saviour himself before his ascension, 
 when he says to his disciples, '•' Go ye therefore, and teach 
 all nations, — teacliing them to observe all things what- 
 
8 THE EXCELLENCY OP THE 
 
 soever I have commanded you : and lo, I am with you 
 always, even unto the end of the world," Matt, xxviii. 19, 
 20. We all know these good men lived but a short while 
 in the world: however, the promise originally made to 
 them, extends to faithful ministers of the gospel in their 
 several generations, to the end of time. Therefore, what- 
 ever be pretended, it appears to me a very unfriendly office 
 to Jesus Christ and his religion, to depreciate a public 
 ministry. — It is an attempt to blast what the Lord has 
 most certainly blessed in all ages to the conversion of 
 souls. 
 
 But then, ministers of Christ must be preachers of 
 Christ ; they should make him known among the people, 
 by preaching his doctrines, his institutions, and his laius and 
 commandments. Under these three, I conceive, what is 
 called preaching of Christ may be comprehended. 
 
 Ministers should lay before their people the evidences 
 of the truth of Christianity in a way suited unto their 
 capacities, that so they may be able to give a reason of the 
 hope that is in them, and be fortified against the attacks 
 of deists and infidels, who abound every where in this de- 
 generate age. However, they ought not to insist always 
 upon these, but to open up the particular doctrines of Chris- 
 tianity, such as concern the person, natures, offices, and 
 grace of the Lord Jesus. They should endeavour to con- 
 vince sinners of their lost state by nature, their absolute in- 
 ability to recover themselves, and the indispensable neces- 
 sity of coming to Jesus Christ as the one and only Media- 
 tor betwixt God and man. And, in order to obtain this 
 good end, the law must be preached, its threatenings and 
 curses must be sounded loud in the ears of sinners ; — they 
 must be alarmed with the thunder and fire from Mount 
 Sinai : " for the law is our schoolmaster to bring us in to 
 Christ." They should open up that grand transaction be- 
 twixt God the Father and God the Son, in behalf of man- 
 kind sinners, called the covenant of grace, with all the bless- 
 ings and benefits contained therein, as effectual calling, 
 justification, adoption, regeneration, sanctification, the in- 
 
KNOWLEDGE OF CHRIST CRUCIFIED. 9 
 
 habitation of the Spirit, perseverance in grace, and the 
 heavenly kingdom. 
 
 Farther, ministers of the gospel should declare the or- 
 dinances and institutions of Christ. Our Lord's last words, 
 when he was leaving the world, were, " teaching them to 
 observe all things whatsoever I have commanded you," (fee. 
 The positive institutions of Christianity, for all the clamour 
 and noise that have been made about them by infidels, are 
 but few in number, and of easy observance, especially 
 when compared with the ritual of the Jewish church, once 
 of divine institution, and which the apostle Peter calls " a 
 yoke that neither they nor their fathers were able to bear." 
 
 But then, ministers of the gospel must preach the laws 
 and commandments of Christ. Hence we find the great 
 Apostle of the Gentiles, in his epistles, always subjoins 
 unto the doctrines of free grace, (which he had a particular 
 talent of displaying,) the warmest exhortations to piety, 
 holiness, and righteousness in their several branches. For 
 he well knew how prone corrupt nature is to divorce com- 
 fort from duty, and to turn the grace of God into wanton- 
 ness. 
 
 The gospel is " a doctrine according to godliness," it is 
 a most holy gospel ; and where it appears, it " teaches to 
 deny ungodliness and worldly lusts, and to live soberly, 
 righteously, and godly in this present world. Whatsoever 
 things are true, whatsoever things are honest, whatsoever 
 things are just, whatsoever things are pure, whatsoever 
 things are lovely, whatsoever things are of good report ; if 
 there be any virtue, and if there be any praise," the gospel 
 of Christ commands us to " think on these things," Titus 
 ii. 11, 12; Phil. iv. 8. 
 
 Therefore, when ministers declaim against vice, either 
 in general, or more particularly ; — when they inculcate the 
 duties of sobriety, righteousness, and charity, the people 
 must not call it legal preaching, or not preaching Christ ; 
 for he who preaches the lav!s of Christ, preaches Christ, as 
 well as he who preaches the love of Christ. But then faithful 
 preachers of the gospel, in urging duty and obedience upon 
 
10 THE EXCELLEJfCY OF THE 
 
 the people, will be sure to remind them of their utter in- 
 sufficiency of themselves for so much as a good thought, 
 and the necessity of an entire dependence upon the Spirit 
 and grace of the Lord Jesus, for assistance and acceptance 
 in every good work. When these things are duly observed, 
 duty cannot be too much urged ; but the pressing of duty 
 without them is a most criminal neglect of the grace of 
 our Lord Jesus Christ, and a piece of cruelty to poor sin- 
 ners ; while they are craved hard, as by an Egyptian task- 
 master, for duty and service, and nothing afforded them 
 wherewith to pay. 
 
 2. Ministers should make Christ known among their 
 people by the ordinance of catechising. In the primitive 
 church, catechising was very much the work of their pas- 
 tors, and many were set apart for that very purpose. Be- 
 fore persons were admitted into full communion with the 
 church, they were, by catechising, instructed in the prin- 
 ciples of the Christian religion ; and, till such time as they 
 were judged fit to partake of the holy sacrament, they were 
 called Catechumeris. 
 
 The apostle Paul recommends it to the Galatians to give 
 all due encouragement unto those who laboured in the 
 work of catechising among them. " Let him that is 
 taught in the word," — according to the original, it is, " Let 
 him that is catechised in the word, communicate unto 
 him that catechiseth, in all good things," Gal. vi. 6. 
 Several great and worthy men, both in the earlier and 
 later periods of the church, have employed much of 
 their time in this sort of exercise among the people, and 
 have found it exceedingly profitable unto them. And I 
 apprehend, the knowledge of the principles of rehgion, 
 which generally obtains amongst the people of Scotland is, 
 in a good measure, owing to the laudable custom of cate- 
 chising practised by their ministers, whereas, in the coun- 
 tries where it is neglected, the poorer classes are, for the 
 most part, grossly ignorant. 
 
 Sermons are addressed to a whole assembly, and by far 
 the greatest number of the audience, they are very little 
 
KNOWLEDGE OP CHRIST CRUCIFIED. 11 
 
 attended unto. Besides, the subject of a sermon is probably 
 but one single point or doctrine of Christianity, whereas, at 
 a diet of catechising, one may hear the principal doctrines 
 of the whole system opened up ; and the attention of the 
 people is better kept up, when they are particularly called 
 upon to give the reasons of their faith and hope. 
 
 Let us, then, who are ministers, carefully discharge our 
 duty in this particular, especially among the younger sort ; 
 and, through the divine blessing, it will have very good 
 effects. 
 
 3. Ministers should make Christ known among their 
 people by occasional instruction, exhortation, consolation, 
 and reproof. Let us hear Paul's awful charge to his son 
 Timothy : — " I charge thee, therefore, before God, and the 
 Lord Jesus Christ, who shall judge the quick and the 
 dead, at his appearing and his kingdom." — Strange ! what 
 must that be which the apostle charges with such an aw- 
 ful solemnity ? — " Preach the word, be instant in season, 
 out of season ; reprove, rebuke, exhort with all long-suffer- 
 ing and doctrine," 2 Tim. iv. 1, 2. Ministers should have 
 a deep sense and impression of the weight of their work 
 always abiding upon their spirits, as also a tender concern 
 for the state of their flock ; and then they will readily era- 
 brace every opportunity of promoting their edification in 
 faith and holiness. Besides the stated and constant parts 
 of the ministerial work, which should be diligently attended 
 unto, a faithful minister will find several occasions of 
 dealing with particular persons, for their conviction in 
 case of offence, for their direction in difficulties, for their 
 clearance in doubts, or for their comfort in distress. And 
 the word, thus particularly applied by one having " the 
 tongue of the learned to speak a word in season," has often 
 been blessed with remarkable success. 
 
 4. Ministers should make Christ known among their 
 people by exemplifying his life in their own hves. Paul 
 tells the Thessalonians, — " Ye are witnesses, and God also, 
 how holily, justly, and unblameably we behaved ourselves 
 among you that believe," 1 Thess. ii. 10. Mankind have, 
 
12 THE EXCELLENCY OF THE 
 
 in all ages, been more easily influenced by example than 
 by precept. And this is thought to be one reason why 
 the heathen philosophers had so little success in reforming 
 the world, viz. that many of them practised those very 
 vices in their lives, which they declaimed against in their 
 public lectures. Therefore ministers of the gospel, above 
 all men, should be careful to " adorn the doctrine of God 
 our Saviour" by their holy works; they should not give 
 the least countenance to the vices, vanities, and follies of 
 the age. In any company where they happen to mix, 
 they should speak and act in a suitableness to their sacred 
 and venerable character ; — they should be as so many living 
 Bibles scattered up and down the Christian world, " that 
 they who know not the word, may also, without the word, 
 be won" by their holy and exemplary conversation, 1 
 Peter iii. 1. 
 
 It was said of one of the ministers of the primitive 
 church, that he thundered in his doctrine, and lightened 
 in his Ufe. And a greater than he was called " a burning 
 and a shining light," viz. John Baptist. He called him- 
 self, in his great humility, a voice; — " I am the voice of 
 one crying in the wilderness. Prepare ye the way of the 
 Lord." A voice! the lowest of entities, which owes its 
 very being to the breath of the speaker. And, indeed, he 
 was all a voice ; — a voice in his habit, a voice in his diet, 
 and a voice in his conversation. If, then, we who are 
 ministers, would commend Christ and his religion to the 
 people, let us walk before them as he also walked ; and 
 thus we wiU preach to them by our lives, as weU as by 
 our lips. 
 
 III. I proceed now to the third thing proposed, viz. To 
 point out the excellency of the knowledge of Christ cruci- 
 fied above all other knowledge whatsoever. On this head, 
 I offer the following particulars : — 
 
 1. The knowledge of Christ crucified excels all other 
 knowledge in point of certainty. That such a person as 
 Jesus of Nazareth appeared in Judea, in the reign of 
 Tiberius, is agreed to by all. The birth of this person, his 
 
KNOWLEDGE OP CHRIST CRUCIFIED. 13 
 
 manner of life, his doctrine, and his death, exactly corre- 
 spond with the prophetic accounts of the Messiah to be 
 found in the ancient Jewish records. He proved himself 
 to be the same Messiah, the Son of God, and a divine per- 
 son, by his doctrine, and by a series of incontestable mira- 
 cles, not done in a corner, or some small inconsiderable 
 village, but done in Jerusalem, the capital of the nation ; 
 and not before friends only, or a select number of wit- 
 nesses, but publicly, in the presence of thousands, the most 
 of whom were his bitterest adversaries, and had all the 
 inclination imaginable to disprove them, had it been in 
 their power. After they had murdered him, and laid him 
 in his grave, under a triple security, the stone, the seal, 
 and the watch, yet, according to his own prediction, he 
 rose the third day after his death. He did not indeed 
 appear publicly before the Jewish nation after his resur- 
 rection, as he had done before his death : but the whole 
 college of the apostles, men of sufficient abilities for dis- 
 cerning, men of untainted candour and integrity, go to 
 death, one after another, maintaining the same thing, viz. 
 that they saw with their eyes Jesus of Nazareth alive ; 
 that they ate, and drank, and conversed familiarly with 
 him, for no less than forty days after he had been both 
 dead and buried. Thus the resurrection of Christ, upon 
 which the whole of Christianity depends, stands upon the 
 most undoubted evidence. Now, my brethren, besides the 
 external evidence for the truth of Christianity, arising 
 from miracles and prophecies, which the acutest adver- 
 saries have not yet been able to disprove ; real believers 
 have the inward witness of the Spirit of God, convincing 
 them of the truth of Christianity, with a certainty beyond 
 all the moral suasions or mathematical demonstrations in 
 the world. 
 
 2. The knowledge of Christ crucified excels all other 
 knowledge in point of easiness and plainness. How difficult 
 is it to get any tolerable insight into most of the sciences ! 
 how much time is necessarily spent in the very rudiments 
 and elements of them ! and all this is but an introduction 
 
14 THE EXCELLENCY OF THE 
 
 into them. How many years may a man live, and study 
 hard too, and yet make but small progress in the know- 
 ledge of natural philosophy 1 He may know much in re- 
 spect of others who are ignorant in these matters, and yet 
 know but very little in comparison of what yet remains 
 to be discovered in the vast continent of nature. 
 
 The honourable Mr. Boyle, a great searcher into nature, 
 a profound philosopher, and, at the same time, altogether a 
 Christian, affirms, that the shortness of man's life makes 
 it impossible for him to understand thoroughly any one 
 thing in nature. Besides, it is not the bulk of mankind, 
 nay, it is only a few of them, that have capacity or op- 
 portunity for philosophical inquiries. But Christianity 
 being designed for the benefit of mankind at large, it is 
 plain and easy, and calculated for the weakest capacity, so 
 that people of humble life, and of little penetration, may 
 make great proficiency therein. It is true, indeed, there 
 are in the Scriptures things hard to be understood, difficul- 
 ties that exercise the judgment of the greatest scholars ; 
 but, then, these are remote from the essentials of Chris- 
 tianity, and people may remain ignorant of them without 
 endangering their eternal salvation ; whereas, the things 
 absolutely necessary to be known are expressed in such 
 plain terms, that he who runs may read them. There are, 
 in the Scriptures, shallow places where lambs may wade, 
 as well as depths where elephants may swim : and while 
 learned men a7id disputers of this world contend about chro- 
 nological difficulties, or critical niceties, the meanest and 
 weai^est of the household of faith may rest satisfied, yea, 
 be full of joy, while they know nothing but Jesus Christ, 
 and him crucified. 
 
 3. The knowledge of Christ crucified excels all other 
 knowledge in point of sublimity. Hence, the Christian 
 joins issue with the devout Psalmist, crying, " Open thou 
 mine eyes, that I may behold wondrous things out of thy 
 law," Psalm cxix. 18. What is the knowledge of lan- 
 guages, of arts and sciences ? what is the knowledge of 
 nature or of mankind, when compared with the knowledge 
 
KNOWLEDGE OF CHRIST CRUCIFIED. 15 
 
 of " God in Christ, reconciling the world unto himself, and 
 not imputing their trespasses unto them 1 " The whole 
 system of nature, which contains so many admirable curio- 
 sities, was designed chiefly as a theatre to display the re- 
 vealed system upon, for a while, and therefore, must be as 
 far inferior unto it, as the scaffolding is to the building. 
 
 The gospel is the history of God acting in triune econo- 
 my for the recovery of mankind ; — it contains the grandest 
 plot, plan, and contrivance that ever bred in the breast of 
 God, and which lay hid there from all eternity ; — it is " the 
 mystery of God, and of Christ ; even the mystery that hath 
 been hid from ages and from generations, but now is made 
 manifest to the saints," Col. i. 26. This glorious gospel 
 opens up unto us the love, grace, and manifold wisdom of 
 the Father ; — the person, natures, offices, and grace of the 
 Son ; — the person, nature, operations, and influences of the 
 Holy Ghost, as the prime minister in the mediatory king- 
 dom : it solves the grand problem of the heathen world, 
 viz. the origin of moral e\dl, and, at the same time, 
 discovers the only remedy for it, — it points out the uni- 
 versal con-uption of human nature, and the only mean of 
 its renovation, — it brings life and immortality to light, 
 and opens unto us a joyful prospect beyond the gloomy 
 shades of death and of the grave. These grand and im- 
 portant things, which the very angels desire to look into, 
 are the subject of the gospel, and, therefore, in point of 
 sublimity, it excels all other knowledge. 
 
 4. The knowledge of Christ crucified excels all other 
 knowledge in point of extent and compass. In view of 
 this, David says, " I have seen an end of all perfection ; 
 but thy commandment is exceeding broad," Psalm cxix, 96. 
 And the apostle Paul prays for the Ephesians, " That they 
 may be able to comprehend with all saints, what is the 
 breadth, and length, and depth, and height ; and to know 
 the love of Christ, which passeth knowledge," Eph. iii. 
 18, 19. Other sciences are but shadows, the gospel is 
 a boundless bottomless ocean — it is the manifold wisdom 
 of God ; a wisdom of many plies, and folds, as the word 
 
16 THE EXCELLENCY OF THE 
 
 imports. It is an allusion to a curious piece of needle- 
 work, wherein there are various expressions of art ; and 
 so it is, as it were, the embroidered wisdom of God. Angels, 
 who excel in knowledge as well as strength, delight them- 
 selves at present, and will do so through eternity, in con- 
 templating this wisdom. It is in the studying of Christ 
 as in the planting of some new discovered country ; at first 
 men sit down upon the skirts and borders, and there they 
 dwell, till they search farther into the heart of the coun- 
 try. And, indeed, my brethren, those who have made the 
 greatest progress in the study and knowledge of Christ 
 crucified, are but yet on the borders of this vast continent. 
 '' For now we see as through a glass darkly ; now we know 
 in part, and we prophesy in part ; but when that which is 
 perfect is come, then that which is in part shall be done 
 away," 1 Cor. xiii. 9, 10, 12. 
 
 5. The knowledge of Christ crucified excels all other 
 knowledge in point of profit and usefulness ; " for godli- 
 ness is profitable unto all things, having promise of the 
 life which now is, and of that which is to come," 1 Tim. 
 iv. 8. Arts and sciences, it must be acknowledged, have 
 their usefulness ; philosophy is a valuable thing ; but, alas I 
 of how Uttle account are they, when compared with the 
 knowledge of Christ crucified ? What though a man per- 
 fectly understand the heavenly bodies, in their nature, 
 motions, and infiuences 1 yea, what though a man under- 
 stand all the secrets of nature, and could unravel her, from 
 the sycamore to the cedar 1 If he is ignorant of Jesus 
 Christ, " the Sun of righteousness, the bright and morning 
 star," he, with all his cargo of knowledge, must be lost and 
 ruined for ever. 
 
 Carnal reason and philosophy cannot give a satisfying 
 answer to the weighty case of conscience proposed by the 
 gaoler; — " Sirs, what must I do to be saved?" All the 
 wisdom of Egypt and Athens fall short here, and leaves 
 the inquisitive mind fluctuating in painful uncertainty. 
 But the apostle, in very few words, fuUy answers the case ; 
 " Believe in the Lord Jesus Christ, and thou shalt be saved," 
 
KNOWLEDGE OF CHRIST CRUCIFIED. 17 
 
 Acts vi. 30, 31. This answer, as one observes, is so old, that 
 with many it seems out of date ; but it is still, and will ever 
 be, new, and fresh, and savoury, and the only resolution of 
 this grand case of conscience, as long as conscience and 
 the world last. Let this, then, commend the knowledge 
 of Christ unto us, that it directs us in matters of the last 
 consequence and moment, viz. how we shall obtain the 
 favour and friendship of God, and how we shall steer our 
 course for a blessed and happy eternity. In fine, this 
 knowledge is profitable unto all things : it is profitable for 
 prosperity and for adversity ; for sickness and for health ; 
 for life and for death ; for time and for eternity. 
 
 6. The knowledge of Christ crucified excels all other 
 knowledge in point of pleasure and satisfaction : " Wis- 
 dom's ways are ways of pleasantness, and all her paths are 
 peace," Pro v. iii. 17. The discovery of truth, absolutely 
 considered, is accompanied with an intellectual, and, there- 
 fore, with a manly pleasure, vastly superior to all the de- 
 lights of sense : and the more important and interesting 
 the truth is which we discover, the joy arising from it is 
 so much the greater. then, how ravishing, how trans- 
 porting beyond all expression, must the discoveries of 
 Christ be to the gracious soul ! " Their money perish 
 with them," said the famous Italian convert, " who think 
 all the gold of the Indies worthy to be compared with one 
 hour's communion with the Lord Jesus." Archimedes, 
 when he had solved the problem of the density of bodies, 
 ran from the bath-room into the public street, exclaiming, 
 in an ecstacy of joy, / have found it! I have found it! 
 Surely the believer, who has learned that God is his God 
 in Christ, has infinitely better reason than the ancient 
 geometer, for crying out, in holy transport, / have found 
 it ! I have found it ! 
 
 Moreover, the joy arising from the knowledge of Christ 
 abides with the saints in the day of distress, making them 
 to glorify God in the fire, and to cry out in the dark and 
 cloudy night, " Hallelujah ! he does all things well ! " 
 
 However much people living at ease may be pleased 
 
18 THE EXCELLENCY OF THE 
 
 with the fine discourses of the heathen philosophers about 
 bearing misfortunes ; yet, when one is deeply plunged in 
 distress, all the fine speeches of Seneca, the smart sayings 
 of Epictetus, and the solemn counsels of Antoninus, prove 
 but Job's comforters : and a single sentence of the Bible, 
 sent home upon the heart by the Holy Ghost, aifords in- 
 finitely greater consolation than all the philosophers put 
 together. The sweet sense and experience of this, made a 
 great and good man express himself after this manner, in 
 a letter to a friend : — " I desire to bless His holy name who 
 has delivered me from the painful pursuit of what they 
 call learning, and from the foolish pleasure of venting the 
 little of it that I know. I write it on all my books, and 
 desire to have it engraven upon my heart ; — ' I deteraiined 
 to know nothing but Jesus Christ and him crucified.' " 
 
 7. Lastly, The knowledge of Christ crucified excels all 
 other knowledge in point of duration and continuance. 
 That head which carries the richest cargo of human learn- 
 ing, will very soon be emptied of aU, and laid down, cold, 
 and senseless, and silent in a grave. The knowledge of 
 policy, the art of war, languages, laws, customs, and 
 histories, mil be just as useless the moment after death, 
 as the knowledge of the meanest mechanic : but the know- 
 ledge of Christ wiU go along with us into the eternal 
 world ; and the more it is improven here, it will be so 
 much the more dilated hereafter. Now these things being 
 duly considered, we need not wonder that Paul " deter- 
 mined to know nothing but Jesus Christ and him cruci- 
 fied;" and that "he counted all things but loss, for the 
 excellency of this knowledge." 
 
 I conclude with a few practical inferences. 
 
 1, Here we may see the great worth and excellency of 
 the Christian religion. It clearly and fuUy ascertains the 
 terms, on which God will treat with guilty sinners in order 
 to pardon and reconciliation ; — it gives a satisfactory an- 
 swer to that most important and interesting inquiry, 
 " What shall I do to be saved 1 " while it directs the 
 anxious inquirers to believing on the slain Son of God, as 
 
KNOWLEDGE OF CHRIST CRCJCIFIED. 10 
 
 the great ordinance of heaven for their restoration to 
 the divine favour. Christianity tells us what Jesus Christ 
 has done for us and suffered for us ; — and what account 
 God the Father makes of all this; — and what God and 
 Christ require and expect of us, as an expression of grati- 
 tude for all this love and kindness. 
 
 2. If the knowledge of Christ be so valuable, then should 
 not we lament the state of those nations that sit in the 
 darkness of ignorance ? My brethren, this gospel is not 
 the privilege of mankind all the world over ; nay, the pro- 
 portion which the Christian world bears to the world at 
 large, is computed but as live to thirty, which is a very 
 small one. Should not we then lift up a prayer for our 
 fellow men, that the light of the glorious gospel may yet 
 shine upon them ? Surely, if we love the Lord Jesus, we 
 wiU desire an accession to his kingdom; and therefore 
 will, with a deep concern upon our spirits, put up the 
 second petition in the Lord's prayer, " Thy kingdom come." 
 Of six petitions that are in that prayer, the first three 
 relate to the Redeemer's interest in the world ; " Hallowed 
 be thy name : — thy kingdom come ; thy will be done on 
 earth as it is in heaven." It is common with us to bring 
 in these great affairs towards the end of our prayers, as it 
 were to spin out the time, when the warmth and vigour 
 of our spirits are well nigh spent. But the friends of Jesus 
 should not leave that last of all, which he has put first of 
 all : at least, whatever place they assign it in their prayers, 
 it should have great room in their hearts, and never be 
 mentioned but with fervency of soul. 
 
 3. What a shameful thing is it, that so many of the 
 daily hearers of the gospel should be grossly ignorant 
 of Christ! Ah, my brethren, great numbers among us 
 " are destroyed for lack of knowledge I " and the case is, 
 not that they cannot get it, but that they are not for it. 
 Their ignorance is not simple and involuntary, but wilful 
 and affected. The Hght is come unto them, but, like bats 
 and owls, they hate it, and choose " darkness rather, because 
 their deeds are evil." They say unto God, " Depart from 
 
20 THE EXCELLENCY OP THE 
 
 US ; for we desire not the knowledge of thy ways," Job 
 xxi. 14. Well, remember, the day is fast approaching, 
 " when he will come in flaming fire, taking vengeance on 
 all them that know not God, and obey not the gospel." 
 
 4. The best among us, whether ministers or private 
 Christians, have reason to lament and be ashamed, that we 
 have made so little progress in the knowledge of Christ 
 crucified. Alas ! " we are yet but as babes in Christ, and 
 such as have need of milk, and not of strong meat, being 
 unskilful in the word of righteousness," Heb. v. 13, 14. 
 Let us then shake ofi" sloth and indolence ; — let us seques- 
 trate ourselves from the bustle and noise of a vain and 
 vexatious world, and betake ourselves more closely to the 
 study and contemplation of the most glorious object ; in 
 other words, Christ, and him crucified. Angels are our 
 co-disciples and feUow-students in this mystery, though 
 their concern therein be not equal with ours. It was our 
 nature that he assumed, and not the nature of angels ; — it 
 was for us he laid down his precious life, and not for 
 them ; — we have the honour to be members of his mystical 
 body, not they ; — unto us is the gospel preached, not unto 
 them. But they love to hear Christ preached, and there- 
 fore they attend our worshipping assemblies, and learn 
 the manifold wisdom of God from the church. So much 
 the apostle intimates, when he says, " To this intent, that 
 now unto principalities and powers, in heavenly places, 
 might be made known by the church, the manifold wisdom 
 of God," Eph. iii. 10. Let these considerations excite us 
 unto a more earnest and dihgent study of Jesus Christ, 
 " whom to know is life eternal." 
 
 Lastly, We that are ministers of the gospel should learn 
 hence both the matter and manner of preaching. Let us 
 preach Christ crucified. This was Paul's subject: and 
 that man is certainly an ignorant, proud, and useless 
 preacher, that refuses to follow Paul's example, and man- 
 ages his ministry as if he had determined to know any 
 thing but Jesus Christ and him crucified. Let us endea- 
 vour to understand, and to make our people understand, 
 
KNOWLEDGE OF CHRIST CRUCIFIED. 21 
 
 how all the truths of the gospel meet in Christ, as so many 
 lines in their centre. And, at the same time, let us be 
 cai'eful to urge obedience to all the laws of Jesus, from 
 such motives and principles as the gospel suggests. 
 
 And then, as to the manner of preaching, let us declare 
 the truths of the gospel in the style and language of the 
 gospel, which is certainly the true sublime. The modern 
 embellishments of style are as much below the dignity of 
 the gospel, as they are above the capacity of popular audi- 
 tories, and serve only to display the pride, pedantry, and 
 silly affectation of the speaker. They may indeed please 
 such as go to the church from the same motive they 
 go the play-house, viz. for their amusement; but those 
 who attend sermons, that they may be built up in faith 
 and in hohness unto salvation, will not find their account 
 in them. 
 
 I have often been much pleased with the character 
 which Dr. Bates gives Mr. Richard Baxter as a preacher, 
 in his f mural sermon upon him. He says ; — " There was 
 a noble negligence in his style ; for his great mind could 
 not stoop to the affected eloquence of words ; he despised 
 flashy oratory : but his expressions were clear and power- 
 ful, so convincing the understanding, so entering into the 
 soul, so engaging the affections, that those were as deaf as 
 adders, who were not charmed by so wise a charmer. He 
 was animated with the Holy Spirit, and breathed celestial 
 fire, to inspire heat and life into dead sinners, and to melt 
 the obdurate in their frozen tombs." 
 
 To conclude : In our preaching, let us accommodate 
 ourselves to the capacities of those with whom we have to 
 do ; let us choose such means as are adapted to the great 
 end of preaching, which is to bring the hearer to the know- 
 ledge, to the faith, love, and obedience of Jesus Christ and 
 him crucified. 
 
(22) 
 
 SERMON II. 
 
 THE TRUE CHRISTIAN'S BURDEN, AND EXERCISE 
 UNDER IT. 
 
 Ro>i. \i\. 24. — " wretched man that I am ! who shall deliver me fi-om 
 the body of this death?" 
 
 These words present us with a good man in great distress ; 
 wounded in spirit ; " and a wounded spirit who can bear 1 " 
 When a Christian sees his foul face, heart and hands, in 
 the glass of the holy law, he is filled with shame and sor- 
 row ; and readily gives vent to his grief in the Apostle's 
 words, " wretched man that I am ! who shall deliver me 
 from the body of this death 1 " You and I may be ready 
 to think, that if we had as much grace, as much com- 
 munion with God, and knowledge of his secrets as Paul 
 had, when he uttered this doleful complaint, we should 
 reckon ourselves the happiest men in the world, and be 
 always praising the Lord. But none of God's children 
 have any useless talents. Strong grace is commonly yoked 
 with strong corruption. This great man, notwithstanding 
 his high attainments, is in a deep plunge ; and out of the 
 depths he cries unto the Lord, '• wretched man that I 
 am ! who shall deliver me from the body of this death "? " 
 
 1. In the words he complains of his wretchedness, and 
 bewails it from a deep sense and feeling of it ; "0 wretched 
 man that I am ! " Strange ! what ails the man ? why does 
 he thus groan ? what makes the great Christian, the great 
 Apostle and preacher of Jesus Christ, the special favourite 
 of heaven, Paul, to call himself a wretched man ? has he 
 lost his health ? has he lost his friends 1 is he imprisoned ? 
 
THE TRUE CHRISTIAN S BURDEN, ETC, 23 
 
 is he under reproach and persecution ? No : all these 
 things he could have borne ; yea, in all these things he 
 could have rejoiced, and even gloried, that " the power of 
 Christ might rest upon him," 2 Cor. xii. 9. But he was 
 in hot conflict with that great enemy of God, and of all 
 good men, called sin. He had entered the lists with the old 
 man, and the battle was like to go sore against him; 
 therefore he cries out, " wretched man that I am ! " The 
 word here rendered iv retched or miserable, does not denote 
 one in a cursed state, as being out of the favour of God. 
 The Apostle was by this time a regenerated man, and 
 speaks of himself as such. Neither is his calling himself 
 a wretched man, to be understood as the effect of a pas- 
 sionate and fretful spirit. Job, though a good man, has 
 several expressions about the misery of his condition, that 
 were the fruit of his impatient fits : but there is no such 
 thing as sinful passion or bitterness in this expression, 
 or in this text, which may be called the groan of a godly 
 man ; and therefore, this expression signifies, one tired 
 and wearied with continual conflicts and strivings against 
 sin. The Apostle here is- like a weak man, wrestling under 
 a heavy burden ; and at length, being like to faint under 
 the pressure, cries out. Oh wearied, Oh wretched creature 
 that I am, who shall deliver me, who shall rid me of this 
 heavy burden that is like to crush me 1 or like a champion, 
 who having striven a long time, is at last like to be over- 
 come of his adversary, unless he be helped ; and so he cries, 
 Oh, how am I tired and wearied ! who shall deliver me, or 
 obtain the victory for me 1 
 
 2. He shows his earnest desire of deliverance; "who 
 shall deliver 1 " And this the Apostle speaks, not as being 
 ignorant of Him who should deliver him, nor yet as doubt- 
 ing or despairing of deliverance ; but hereby he signifies 
 his earnest desire of it. It is, as it were, the voice of one 
 panting and breathing to be delivered ; and withal, he 
 hints his utter inability to deliver himself. 
 
 3. He shows what it is he would be delivered from, viz. 
 " the body of this death." Some understand the words, 
 
24 THE TRUE christian's BURDEN, 
 
 as if the Apostle had desired to be delivered from his con- 
 flicts with sin, by his bodily death. But I choose rather 
 to understand them of the mass and lump of sin, that in 
 part abides in believers, while they are in this life. The 
 body of this death, or this body of death, is the carnal un- 
 renewed part in believers. It is the old man, or the re- 
 mains of sin in them. Now, this remainder of sin in be- 
 lievers, is called a body, and a body of death. It is called 
 a body, (1.) To show the reality of it. Sin, considered either 
 absolutely, or as it remains in believers, is not a chimera 
 or mere imagination of men's brains. That there is such 
 an abominable thing as sin, God knows, the saints know, 
 the devil knows, and wicked men, who now deride it, shall 
 know at last to their cost. It is not a slight superficial 
 thing ; but it is a body of considerable magnitude. Mean- 
 time, ye are not to look upon it as if it were a bodily sub- 
 stance, or a creature of God ; neither are ye to look upon 
 it as a mere privation of good ; but as that which has like- 
 wise somewhat positively evil in it. (2.) It is called a body, 
 for it has all the dimensions of a body. It is high " grown 
 up unto the heavens," as Ezra observes, chap. ix. 6. Oh 
 the malignant nature of sin, that dares approach so near 
 the dwelling place of the Most High ; yea, and to come 
 within it, as it did when it seized upon the angels that 
 fell. It is deep, for it goes down to hell. It cast the 
 angels down from the highest heavens to the lowest hell. 
 It is long and broad, for it goes to the end of the world, 
 and the whole world over. (3.) It is called a body, because 
 it hath many members. Col. iii. 5, " Mortify therefore 
 your members which are upon the earth," &c. The cor- 
 rupt heart has divers lusts and pleasures. The seed of 
 every evil thing lurks in it, and is ready to spring up upon 
 every temptation. 
 
 But then it is called a body of death, (1.) Because it is 
 noisome and filthy. A holy God cannot endure it : " He 
 cannot look on it" but with abhorrence, Hab. i. 13. Holy 
 angels and holy men cannot bear it. Nothing is so vile, 
 
 It is like a \'ile 
 
AND EXERCISE UNDER IT. 25 
 
 rotten carcass, that has polluted the air of this world, so 
 that all die who breathe in it. (2.) Because it is a deadly 
 thing. As the sons of the prophets said to the man of 
 God, " There is death in the pot," so may we say of sin, 
 there is death in it. Death is said to have " entered by 
 sin," Rom. v. 12. And sin, when it is finished, is said to 
 " bring forth death ; " this latter being, as it were, the 
 child of the former. (3.) It tends and binds over to death, 
 Rom. vi. 23. It is the cause of temporal death, or the dis- 
 solution of the frame of our nature : for although the 
 original constitution of human nature was such, that 
 man was not absolutely immortal, yet it is not probable 
 he should actually have died, without the intervention 
 of sin as the meritorious cause thereof. And then it tends 
 to eternal death. The regenerate, indeed, are not actually 
 liable unto it, though there be remains of sin in them ; but 
 they deserve it : for sin is sin in whomsoever it is ; and as 
 such it deserves death. Hence the Apostle, when asserting 
 the privileges of believers, says not, that there is nothing 
 condemnable in them, but that " there is no condemnation 
 to them who are in Christ Jesus," Rom. viii. 1. 
 
 Doctrine. The regenerate groan under remaining cor- 
 ruption in them, and earnestly desire a complete deliver- 
 ance from it. 
 
 In discoursing on this subject, I would, I. JMake some 
 observations from the text and context. II. Show what 
 is implied in the regenerate man's groaning under the re- 
 mains of sin in him. III. Consider the reasons of the doc- 
 trine. IV. Make improvement of the subject. 
 
 I. In the first place, I am to make some observations 
 from the text and context. 
 
 1. I observe, that here we have the combat betwixt the 
 flesh and the spirit, exemplified in the person of the chief 
 Apostle of Jesus Christ. Some, I know, doubt whether 
 Paul here speaks of himself as a regenerate man ; but I 
 think there are several things in the chapter, which seem 
 to put the matter out of doubt. Thus, verse 9, " For I 
 was alive without the law once," <fec. These words seem to 
 
26 THE TRUE christian's BURDEN, 
 
 give an account of the preparatives to his conversion, viz. 
 his conviction and humiliation; see also ver. 17, 18, 22. 
 None of these things can be said of an unregenerate man. 
 Now, it is of great advantage to you who beheve, that, 
 in your strugghngs with remaining corruption, you have 
 the example of such an eminent saint as Paul set before 
 you. Thus you know that your case is so far from being 
 singular, that it has been the case with saints of the 
 first magnitude. 
 
 2. I observe, that Paul makes a distinction here that is 
 peculiar to a regenerate man. He distinguishes betwixt 
 Paul in himself, and Paul in Christ Jesus, ver. 17, 18, 
 " Now then it is no more I." — Paul, in himself, can do 
 nothing, is worse than nothing ; but Paul, in Christ, can 
 do aU things. It was not Paul in Christ that sinned, but 
 Paul in himself. After his conversion, there was an /in him, 
 a new creature, that could clear itself of every sin, saying, 
 it was not I that did it, but the old man. Take heed to 
 this, you that are yet unregenerate : you cannot speak in 
 Paul's style, when you fall into sin. The load of the guilt 
 must lie upon your whole self. You have not an innocent 
 part within you. You are not split into a new man and an 
 old, into flesh and spirit, but you are wholly flesh ; you are 
 wholly a lump and mass of sin ; but a regenerate man, as 
 such, is born of God ; and " whosoever is born of God sin- 
 neth not," 1 John iii. 9. 
 
 3. I observe, that Paul, in his combat with sin, is not 
 irritated against the law, which forbids sin ; but loves and 
 approves every part of it, verse 7, " What shall we say, 
 then? Is the law sin? God forbid." And again, verse 12, 
 " Therefore the law is holy." The natural man's corrup- 
 tions are irritated by the law, like the water that runs the 
 more furiously by being dammed up; but the spiritual 
 man, amidst his sorest struggles with sin, honours the law 
 in his heart, and cheerfully acquiesces even in that part, 
 which strikes against the sins that more easily beset him. 
 The natural man does, in his heart, and it may be with 
 his lips too, reproach the holy Lawgiver, as if he had, by 
 
AXD EXERCISE UNDER IT. 27 
 
 his law, made the way so very narrow, that there is no 
 possibility of walking in it without being cramped and 
 pinched ; Psal. ii. 3. "Whereas, he that is renewed, walks 
 in the way of the law with ease and pleasure. 
 
 4. I observe, that the Apostle was a person deeply exer- 
 cised about the sinfulness both of his heart and life. The 
 expressions, I know, I find, I see, not only import his suc- 
 cess in heart-searching work, but likewise his frequency 
 and continuance in it. Had we more of his spirit, we 
 should be more employed in this work ; we should be more 
 at home, and less abroad. 
 
 II. I come now to show, what is implied in this groan- 
 ing of the regenerate, under the remains of sin in them. 
 
 And here, it is supposed, that believers are freed from 
 the guilt of sin, which is an obligation to eternal wrath. 
 They are in Christ ; and there is no condemnation to such 
 as are in him, " Who shall lay any thing to the charge of 
 God's elect ? It is God that justifieth, who is he that con- 
 demneth 1 " Their remaining sin may bring them under 
 the guilt of Fatherly anger ; but his loving-kindness he 
 will never take away from them. 
 
 It is here also supposed, that they are delivered from 
 the reigning power and dominion of sin, Rom. vi. 14. Sin 
 reigns in unbelievers like a king upon his throne ; it ab- 
 solutely prevails over them ; but it is not so with believers. 
 Christ is enthroned in their hearts, and sin is dethroned, 
 and they are not from thenceforth subject unto it, nor do 
 they serve it. Howbeit, by reason of the imperfection of 
 sanctification, there are remains of sin in believers ; and 
 that is the cause of their groaning and longing for deliver- 
 ance. Now, this implies, 
 
 1. Their feeling the motions of sin in them. Paul felt 
 them ; and how feelingly does he speak of them, Rom. 
 vii. 21, 23. No man will groan under an unfelt burden ; 
 and hence it is, tliat the unregenerate do not groan under 
 sin, though it absolutely prevails over them. Let the 
 heaviest load be laid upon a dead man, yet he will not 
 groan: he will not cry, or make the least motion; and 
 
28 THE TRUE CHRISTIAN S BURDEN, 
 
 why ? Even because being dead, he has no sense or feel- 
 ing. So the chains and fetters of guUt, lying on natural 
 men, do not make them groan, because, being dead in 
 trespasses and sins, they are void of all sense and feeling. 
 But the remains of sin in believers, are like the bolts about 
 the prisoner's legs after he is let out of prison, which, al- 
 though they do not absolutely hinder their motion up- 
 wards to the hill of God, yet they retard it ; they cramp, 
 pain, and pinch them so, that they groan for deliver- 
 ance. 
 
 Now, there are three things which contribute to the 
 believer's feeling those motions of sin, which cause groaning. 
 These are, firsts the quick sensation of the new creature. 
 Among men there is a great difference as to the quickness 
 of sensation. Some are more sensible than others of the 
 least touch. And so it is among irrational creatures. 
 Now, although some of the old man's motions are greater, 
 some lesser, and some least of all, yet the new creature, 
 God's spiritual workmanship, is such a very delicate crea- 
 ture, that it presently feels them, and falls to resisting, 
 wrestling, and groaning. The eye, and especially the apple 
 of the eye, being the tenderest part of the body, feels the 
 least touch. So the new creature is a tender creature ; 
 and therefore feels the first risings of the old man. 
 
 Secondly, The frequency of these motions causes them to 
 be felt. The old man is only evil, and continually evil. 
 He is never at rest, but is always plotting mischief. If he 
 is overcome, he endeavours to gather strength again, and 
 to rally his broken forces. If he overcomes, then he 
 triumphs, and leads the soul captive for a while, Rom. vii. 
 23. Whatever way the soul is employed, either in reli- 
 gious duties, or in civil affairs, in public, or private, or 
 secret, the old man ceases not to fight against him ; and 
 his motions being so frequent, the soul cannot miss feeling 
 them. 
 
 Thirdly, The violence of them causes them to be felt. 
 Sin sometimes fawns and flatters ; sometimes it foams and 
 rages, and has such an impetuous force with it, that it is 
 
AND EXERCISE UNDER IT. 29 
 
 like to carry all before it. That was a violent effort of 
 the old man, which almost threw the good man Asaph 
 into the gulph of atheism, Psal. Ixxiii. 13. He could not 
 resist the first onset, it was so very fierce ; but he did not 
 lie where he fell ; he wrestled to his feet again, and at last 
 could say, " Nevertheless I am continually with thee : thou 
 has holden me by thy right hand." Thus the motions of 
 the old man in believers are frequent and violent, and 
 therefore cannot but cause pain ; and they who feel pain 
 are allowed to groan. 
 
 2. This groaning implies, the intense sorrow of believers 
 on the account of sin, Zech. xii. 10. 2 Cor. vii. 10, 11. 
 Deep sorrow in the heart makes the countenance heavy, 
 and is the cause of sending forth heavy groans. Yea, 
 sometimes the hearts of the saints are so filled with godly 
 sorrow for sin, that they cannot utter words, but only sighs 
 and groans ; and this, not because they cannot get words, 
 but because they cannot get vent for them : like a crowd 
 of people thronging to get out at a door, they stick so fast 
 together, that none of them can get out before the other. 
 When the prophet Nathan was sent to convict David of 
 his murder and adultery, after the prophet has laid before 
 him the heinous nature and aggravations of his sin, all that 
 David says is, " I have sinned against the Lord," 2 Sam. xii. 
 13. At first view, we might think that short speech showed 
 little sense of sin or sorrow for it ; but it was not so. David's 
 heart was then so filled, as we say, that he could not express 
 himself; and he had at that time the seeds of the 51st 
 Psalm working in his breast, in which he falls to search- 
 ing and mourning afresh. And that this was the frame of 
 the man's spirit, seems plain from the pardon that Nathan, 
 in the Lord's name, intimates to him : " And Nathan said 
 unto David, the Lord also hath put away thy sin, thou 
 shalt not die." The like may be observed of the poor 
 publican, who smote on his breast, and cried, " God be 
 merciful to me a sinner." The Lord knew that these few 
 words proceeded from an heart humbled and full of sorrow ; 
 and therefore they were acceptable unto him ; while the 
 
30 THE TRUE christian's BURDEN, 
 
 Pharisee's many words, flowing from an heart proud and 
 void of sorrow, were an abomination unto him. 
 
 3. This groaning speaks the believer's wrestling against 
 sin, Ephes. vi. 12. Gal. v. 17. Fighting and wrestling cause 
 weariness ; and weariness causes groaning and longing for 
 rest. The exclamation in the text was the issue of a hot 
 conflict that the Apostle had with sin remaining in him. 
 Could the difierence betwixt the old man and the new 
 man be compounded, there would be no more wrestling 
 betwixt them ; and so the one would not groan, and the 
 other would not grudge : or, if either of them possessed the 
 house alone, there would be no wrestling and groaning. 
 But matters stand quite otherwise : there is no possibility 
 of reconciling the contending parties. You may as easily 
 bring east and west, light and darkness together, as re- 
 concile them. Christ, by his death, reconciled God and 
 man ; but he put enmity between the old man and the 
 new. And if there be no struggle occasioned thereby in 
 your breast, this death is not yet made effectual unto you. 
 And as to either of them possessing the house ; I say, if 
 ye are not yet renewed, but are wholly flesh, then the old 
 man is sole possessor ; and then no wonder you do not 
 groan, for you are dead. Now, groaning proceeds from life, 
 and is a sign of it. And as for the new man possessing 
 the house alone, that is not to be expected : he will still 
 have a competitor till he get to heaven, his own country, 
 from whence he came ; and then and there he wiU reign 
 " through righteousness unto eternal life, by Jesus Christ 
 our Lord." 
 
 Therefore, my brethren, fighting, wrestling, and groan- 
 ing, is the best that can be made of it, in this imperfect 
 state. And this consideration serves to obviate an ob- 
 jection that believers are often making against them- 
 selves. They feel so much atheism, unbelief, carnality, 
 formality, pride and hypocrisy in themselves, that they 
 conclude they have no grace at all. Why, my brethren, I 
 grant the premises may be true; but the conclusion is 
 false. Do not you feel all this whereof you complain ? do 
 
AND EXERCISE UNDER IT. 31 
 
 not you groan under it, and wrestle under it ? Yea, surely. 
 Well, then, I ask, Is not feeling, fighting, groaning, wrest- 
 ling, the work of a living man ? Yea, is it not the work of 
 the new man which God has created in you, to bear down, 
 and at length to break down and cast out for altogether, 
 that atheism, and other evils whereof ye complain ? 
 
 4. This groaning includes the sense of believers, as to their 
 utter inability to deliver themselves. Paul was a strong 
 Christian, yet he saw this Philistine to be too strong an 
 enemy for him. He saw he could not, of himself, master this 
 old man ; therefore he cries out, " Who shall deliver me 1 " 
 And presently he spies out the deliverer, even Jesus Christ, 
 and gives him solemn thanks, ver. 25. Thus also is it with 
 all believers : they are in themselves weak, unable to resist 
 the smallest temptation. Every one of them has a greater 
 or lesser sense of this ; as David said upon the death of 
 Abner ; " And I am this day weak, though anointed king, 
 and these men, the sons of Zeruiah, be too hard for me." 
 So every believer may say, though I be anointed with an 
 unction of the Holy One, yet I am in myself but weak ; 
 and my lusts, these sons of Satan, these children of hell, be 
 too hard for me. 
 
 5. This groaning intimates to us, the believer's earnest 
 desire of deliverance from the body of death. The men of 
 the world cry, " Who will show us any good?" But the 
 righteous cry. Who shall deliver us from the body of this 
 death 1 how different cries are these ! and this is the 
 believer's constant cry ; this is the habitual desire of his 
 soul. All the endeavours of believers are bended this way. 
 .For this end they pray, they praise, they read, they hear, 
 they communicate. They exercise all their graces, and 
 perform all their duties, with a view to get their old man 
 brought lower and lower, till at last they be altogetliter 
 delivered from him. Nay, so earnest is their desire of de- 
 liverance, that they welcome two things, which are most 
 unwelcome to the unbelieving world : these are afflictions 
 and death. They welcome the cross, as it is a mean in the 
 hand of God for subduing sin in them, and making them 
 
32 THE TRUE christian's BURDEN, 
 
 partakers of the divine holiness. They welcome the hot 
 furnace, in the hope of getting their dross purged away 
 by it : for though they feel it painful, they find it profita- 
 ble. They welcome death itself, as that which completes 
 their deliverance from the body of sin. We that are in 
 this body groan earnestly, that " mortaUty may be swal- 
 lowed up of life." Death, absolutely considered, is not de- 
 sirable, — '• We groan," says Paul, " not for that we would 
 be unclothed, but clothed upon," — but considered as a 
 mean of complete deliverance from the body of sin. 
 
 6. This groaning signifies, the believer's hope and ex- 
 pectation of deliverance from the body of death. Thus, 
 the Apostle, after groaning, immediately subjoins a word 
 which implies hope ; " I thank God through Jesus Christ 
 our Lord." And it were well, if believers would learn of 
 the Apostle here, to mix their complaints with hope, and 
 their groans with thanksgiving. The old man may prevail 
 far, but he shall not prevail finally. The new man shall at 
 length be more than a conqueror over him. Let the groan- 
 ing soul, then, lift up his head with joy, for " the day of 
 his redemption draweth nigh." And let the believer in 
 Christ expostulate with himself, as David does, " Why art 
 thou cast down, my soul 1 " 
 
 III. I proceed now to consider the reasons of the doc- 
 trine ; or, to show whence it is, that believers long so much 
 to be delivered from sin remaining in them. And, 
 
 1. The body of sin is that which God hates ; so that " he 
 cannot look upon it" without abhorrence. How then can 
 the saints but groan for deliverance from it ? One person 
 may have so great love to another as to overlook his faults ; 
 but though God loveth the righteous with an unchangeable 
 and everlasting love, yet he cannot but hate sin in them, 
 and, in the way of fatherly anger, chastise them for the 
 out-breakings thereof, Amos iii. 2, " You only have I known 
 of all the families of the earth : therefore I will punish you 
 for all your iniquities." This is a way of reasoning worthy 
 of God, who must needs abhor sin wherever and in whom- 
 soever he sees it. It is the very reverse of his holy nature 
 
AND EXERCISE UNDER IT. 33 
 
 und perfections. It is a state of enmity to his interests, 
 and strikes at his very being. It would even dethrone 
 the Most High. Oh, then, what an evil and a bitter thing 
 must it be ! The Apostle, not knowing, as it were, how to 
 express the malignant nature of it, calls it exceeding sinful. 
 And it is observable, that the Spirit of God, all along 
 through the Bible, gives it and its servants the worst of 
 names. Sometimes it is compared to poison, and sinners 
 to serpents. Sometimes to mire, and sinners to swine. 
 Sometimes to a tyrant, and sinners to slaves. These are 
 the names by which God, who miscalls none, calls sin and 
 sinners. Though sin be his greatest enemy, yet he will 
 not slander it. No wonder, then, though the saints groan 
 and are heavy of heart, that the least lith or limb, root or 
 branch of God's greatest enemy, should be within their 
 breast. 
 
 2. It is the body of sin which pollutes and defiles their 
 souls. It is the most filthy thing. And hence it is, that 
 our sanctification is compared to washing, cleansing, and 
 purifying. It defiles instantly and universally; and the 
 stain it leaves upon the soul is so deep and inveterate, 
 that all the waters on earth cannot wash it away. There 
 was once a deluge of water let in upon the world, which 
 washed away the sinners indeed ; but it neither did nor 
 could wash oflf one sin. And at the last day, that dreadful 
 fire which will burn up the sinful world, and the sinners 
 therein, will not be able to purge away sin. Howbeit, 
 there is one thing, and but one thing that can carry it off; 
 and that is the blood of Jesus Christ. This bears up the 
 saints. Were it not for this, they would sink altogether 
 under the pressure of sin. 
 
 3. It is the body of sin, that so often interrupts their 
 communion and fellowship with God, Isaiah lix. 2. This 
 communion is the saint's heaven upon earth. It is the 
 one thing which they desire above all things under the 
 sun : and therefore, when it is suspended, you hear them 
 crying with Job, " that it were with me as in months 
 past ! " And then they cry, " Wo unto us, for we have 
 
 5 c 
 
34 THE TRUE christian's BURDEN, 
 
 sinned !" They suspect the hand of Joab to be in this sus- 
 pension of their comfort. Sin is of a quarrelsome nature ; 
 it deals in whispering and creating jealousies, in order to 
 cast out and separate chief friends. It cast the angels out 
 of heaven ; Adam out of paradise ; Cain out of the church ; 
 the Jews out of their dwellings ; and it oftentimes casts 
 the saints under God's fatherly displeasure. When they 
 are taken into the presence chamber, and enjoy sensible 
 communion and manifestations of the love and glory of 
 God, their pride, security, carnality, or some other sin, 
 creeps in upon them, which provokes God to withdraw 
 the light of his countenance ; and then they go mourning 
 in the bitterness of their souls. Now, since the old man 
 is such a fire-brand, need we wonder that believers send 
 forth groans for deliverance from it ? 
 
 4. It is the body of sin, that indisposes them for the 
 service of God : yea, it vigorously opposes them in all their 
 motions toward God and Christ, Rom. vii. 21, 23, " I find 
 then a law, that when I would do good, evil is present 
 with me. But I see another law in my members warring 
 against the law of my mind, and bringing me into captivity 
 to the law of sin, which is in my members." My brethren, 
 this is the thief which robs you of your lively frame ; which 
 takes away the living child you are so fond of, and puts a 
 dead one in its room. It is this which occasions deadness 
 and inactivity for duties, pubHc, private, and secret. It 
 is this which makes you apt to weary in well doing. It is 
 this same old man, whose office and interest it is to fight 
 against the new man created by Christ Jesus. 
 
 The holy angels are swift in doing the will of God ; for 
 " he maketh his angels spirits, and his ministers a flame of 
 fire." The saints in heaven never err, or weary in his 
 service : and why ? because sin had never any place in the 
 former, and is utterly expelled in the latter. But the 
 saints below are in the dust ; the blood and the noise of 
 the battle. Sin, in part, cleaves unto them. It is like 
 the prisoners' bolts upon their legs, that makes them to 
 halt in walking up the hill of God ; therefore they groan. 
 
AND EXERCISE UNDER IT. 35 
 
 5. It is the body of sin, that not only indisposes them 
 for that which is good, but Hkewise drives them on to that 
 which is evil. Of this the apostle complains heavily, Rom. 
 vii, 15, " For that which I do, I allow not ; for what I 
 would, that do I not, but what I hate, that do I : " and to 
 the same purpose he complains in the nineteenth verse. 
 It is a very malignant influence, which the old man has, 
 when he indisposes the saints for doing good : but how 
 deplorable is their case, when he pushes them forward into 
 sin ; when he not only indisposes them for the great duties 
 of believing, hoping, rejoicing, and patient bearing the 
 cross, but likewise runs them upon the dreadful rocks of 
 misbelieving, desponding, and murmuring against God. 
 Moreover, all the out-breakings, small and great, in the 
 lives of the saints, which give scandal unto others, are the 
 effects of this old man, which is corrupt. These furnish 
 another reason why believers groan for deliverance. 
 
 6. It is the body of sin, that is the cause of their slow 
 advances in sanctification. Believers, what is the reason, 
 that when the means of grace are so rich, and your oppor- 
 tunities so great, your progress in the good ways of God is 
 so slow and so small 1 What is the reason of this lan- 
 guishing, meagre face of yours, when you have such plenty 
 of heavenly manna? why so little conformity to Christ? 
 why so little of his spirit and way to be seen about you 1 
 is not all this owing to the body of this death ? Well, 
 therefore, may you cry out with the Apostle, Who shall de- 
 liver you from it 1 
 
 7. It is the body of sin, that makes believers so often a 
 prey to Satan and the world. Hence our Lord bids his 
 disciples " watch and pray." And poor Peter, who had 
 been almost destroyed, out of hand, by the roaring lion, 
 sounds the alarm unto all believers, that they be upon their 
 watchtower, 1 Peter v. 8, " Be sober, be vigilant, because 
 your adversary the devil, as a roaring lion, walketh about, 
 seeking whom he may devour." Satan and the world may 
 offer and urge the temptation, but unless something within 
 us comply with it, we are safe. They, indeed, bring the 
 
36 THE TRUE christian's BURDEN, 
 
 fire, but the stubble, fully dry, is within our breast, which 
 causes the flame. They shoot the arrows; and we, by 
 reason of sin remaining, are like a thin soft partition wall, 
 easily pierced, and in which the arrows stick, not like the 
 flinty rock, which beats them back in the face of those 
 who throw them. How natural, then, is it to groan for 
 deliverance from that which betrays them so often into 
 the hands of their greatest enemies ? 
 
 IV. I shall now pass on to a word of appHcation. And, 
 
 1. From what has been said, we may in general see the 
 malignant nature of sin. It has disturbed the beautiful 
 order which God established in this world, and changed 
 everything for the worse. From whence come wars and 
 tumults ? what has turned the once beautiful garden of 
 this world into a wilderness of nettles, and thorns, and 
 briars 1 what has turned it from a palace to .an hospital, 
 and filled it with groanings, bowlings, and complaints of 
 various kinds, so that few but fools laugh in it 1 Why, all 
 this is produced by sin. Sin, alas, has poisoned aU our 
 springs of comfort, and made them run with bitterness, la- 
 mentation, and woe. Above all, it is the founder of Tophet ; 
 the adequate cause of all the misery in the world to come. 
 
 2. Here we see, what sort of life behevers may expect 
 in this world. It is not a life of ease, or of profane mirth 
 and jollity, but a life that resembles the life of Christ in 
 the world, who " was a man of sorrows, and acquainted 
 with grief." The true Christian must be a runner, a 
 fighter, a wrestler, a labourer, a groaner: and if these 
 characters be consistent with the profane, careless, easy 
 and useless life which many professors lead, let conscience 
 judge. Alas ! how many are there among us, who instead 
 of daily groaning under the body of sin, have never to this 
 day had one hour's serious reflection upon their lost state 
 by nature. This alarming condition never robbed them 
 of one night's rest ; never blew up any of their worldly 
 projects ; never stopped their sinful mirth, or damped their 
 proud spirit : and yet, amazement ! such persons will hope 
 for heaven ! 
 
AND EXERCISE UNDER IT. 37 
 
 3. Here is comfort to real believers, who are groaning 
 under the remains of sin in them. My brethren, there 
 has no temptation befallen you, but what is common to 
 men ; yea, and to the most holy of mere men that ever 
 were. The great Apostle presents himself, in this chapter, 
 as your companion in tribulation. If he, with all his gifts 
 and graces, was a groaner, what can you expect 1 But 
 believers may object, Alas ! unrenewed men may struggle 
 against sin and groan under it, as well as we. How then 
 shall we know the difference 1 
 
 I shall conclude the subject in answering this. 
 
 It is allowed, that both have strugglings against sin ; 
 but the difference is great. For, (1.) A natural man's 
 struggle against sin arises from a natural conscience ; 
 whereas, a regenerate man's struggle arises from the new 
 nature in him. In the latter, there is a holy principle, 
 that strives against all sin ; whereas, in the former, there 
 is nothing but an old corrupt principle, which, upon some 
 defective considerations, strives against some sins. Which 
 leads me to observe, 
 
 (2.) They differ in their motives. The unrenewed man 
 struggles against sin, because it is damning ; the renewed 
 man, because it is also defiling. The former considers sin 
 as it disturbs the conscience, as it exposes to eternal wrath, 
 or as it is inconsistent with some particular profit which 
 he has in view. Hence his struggles arise. But the latter 
 considers sin also, as it is an abomination to God, a trans- 
 gression of his law, and a defilement of the soul. Hence 
 he bends all his force against it. 
 
 (3.) There is a difference also in the extent of the strug- 
 gle. The renewed man, although his sorest struggles are 
 with the sins which more easily beset him, yet he struggles 
 against every known sin, and against the first appearances 
 of it : but the unrenewed man struggles only against some 
 particular sins, which, from constitution, custom, educa- 
 tion, or some other circumstance, he can more easily ab- 
 stain from. As for some others, he rolls them as a sweet 
 morsel under his tongue. There are certain favourite 
 
38 THE TRUE christian's BURDEX, ETC. 
 
 lusts, whicli he still harbours and gratifies, according to 
 their respective cravings. Examine yourselves in this 
 point, my brethren. See if your struggle be universal. 
 See if there be any Achan in the camp, which you have no 
 will to bring forth that he may be stoned. If it is so, be 
 assured your struggle is not the struggle of the new crea- 
 ture, but of the natural conscience. 
 
 In the last place. There is a difference also in the con- 
 tinuance of the battle. The renewed man continues the 
 struggle till he obtain the victory. It is not a war for a 
 day or two about the time of a communion, when the 
 arrows of the word are flying thick about his ears ; but it 
 is a war kept up till death ; whereas, in an unrenewed 
 man, the cause of the war being the clamours of natural 
 conscience, it comes to an end upon the proclamation of 
 false peace in the soul. 
 
(39) 
 
 SERMON III. 
 
 JACOB WRESTLING WITH THE ANGEL, OBTAINS 
 THE BLESSING. 
 
 Gen. xxxii. 26. — " And he said, Let me go, for the day breaketh : and 
 he said, I will not let thee go, except thou bless nie." 
 
 How mean are the exploits, how contemptible are the en- 
 counters of the most celebrated heroes, whom the world 
 admires, in comparison with the mighty achievements of 
 faith I Natural courage and valour have gained a reputa- 
 tion to some, as if they only were the men, and valour had 
 died with them. But when the sum of all is heard, it 
 amounts to no more, but worm man striving with his 
 fellow worm, for a thing of nought, and gaining a victory 
 which can never be more glorious than their party and 
 cause ; the one a worm, the other a thing that is not. 
 But behold an encounter of faith ; worm Jacob wrestling 
 with the mighty God, and that for the divine blessing ; the 
 party and the cause great, and the victory falling to the 
 weak side. " And he said. Let me go, for the day breaketh : 
 and he said, I will not let thee go, except thou bless me." 
 Jacob's life seems to be the most remarkable of any of 
 the patriarchs, for the vast variety of incidents that were 
 in it : so that he spoke true, when he said unto Pharaoh, 
 " Few and evil have the days of the years of my life been, 
 and have not attained unto the days of the years of the 
 life of my fathers, in the days of their pilgrimage," Gen. 
 xlvii. 9. There is, in his life, the most famous instance 
 that is any where to be found, of people meeting with a 
 
40 JACOB WRESTLING WITH THE ANGEL, 
 
 train of the heaviest trials, when they are going in the 
 very way that God commands them. 
 
 The Lord had said to Jacob, " Return unto the land of 
 thy fathers, and to thy kindred ; and I will be with thee," 
 Gen. xxxi. 3. Here is both a command and a promise. 
 But what a variety of trials did the good man meet with, 
 while he went away, in obedience to the command, and in 
 the faith of the promise ? 
 
 One of these many trials was, that while he was left 
 alone, there wrestled with him a man till the breaking of 
 the day, and disjointed his thigh; "And he said, let me 
 go, for the day breaketh. And he said, I will not let thee 
 go, except thou bless me." 
 
 In these words, we have the beginning of the conference 
 betwixt the combatants. And here you have, (1.) What 
 the man said that wrestled with Jacob, and (2.) What 
 Jacob said in answer thereto. 
 
 First, We must consider what the man said who wrestled 
 with Jacob. " Let me go, for the day breaketh." And 
 here several things may be enquired into ; particularly, ] st, 
 Who he was that wrestled with Jacob 1 Ans. That it was 
 one in the form of a man, all parties seem to agree : but 
 then, who he was that assumed this form, there are dif- 
 ferent opinions among interpreters, both Jewish and Chris- 
 tian, with which I shall not take up your time. I am of 
 opinion, that it was God that wrestled with him, having 
 assumed the form and shape of a man for that purpose. 
 And what satisfies me therein is, that Jacob not only soli- 
 cits him for the blessing, but expressly calls him God, 
 saying, " I have seen God face to face, and my life is pre- 
 served," ver. 30. I suppose likewise, that it was the se- 
 cond person, God the Son, who wrestled with him in the 
 assumed form : for the Prophet Hosea, speaking of Jacob, 
 says, " He had power over the angel and prevailed," Hos. 
 xii. 4. This is one of the titles of the Messiah. He is 
 called the messenger of the covenant, or the angel of the 
 covenant, Mai. iii. 1. The Hebrew word is the same in 
 both places. 
 
OBTAINS THE BLESSING. 41 
 
 Besides, from what Christ himself saith, " No man hath 
 seen God at any time, "John i. 18. it seems to follow, that 
 all the appearances of God to the Old Testament saints, in 
 which he assumed the figure and affections of a man, were 
 not the appearances of God the Father, whom no man 
 hath seen at any time, but the appearances of God the 
 Son, as a prelude or introduction to his assuming our na- 
 ture in his incarnation. 
 
 In these appearances he put on our nature, as it were, 
 to try how it would suit him, and quickly put it off again. 
 In his incarnation he put it on, so as never to put it off 
 any more. 
 
 2(%, What sort of wrestling was it 1 and how could worm 
 Jacob prevail over an uncreated angel ? 
 
 Some make it visional, and in a dream ; others, spiritual, 
 consisting in the vigorous efforts of faith to hang by the 
 word of promise, which Jacob had got, together with the 
 command to return into his own country. But that it 
 was real, and not visional, and that it was corporeal, and not 
 spiritual only, appears from the effects of it ; for the angel 
 touched the hollow of his thigh, and put it out of joint. 
 
 But it seems more unaccountable how Jacob had strength, 
 so as to prevail over the angel. The created angels are 
 said to excel in strength. One of them, we are told, smote 
 in the camp of the Assyrians one hundred fourscore and 
 five thousand men. What an unequal match, then, would 
 Jacob, a single man, have been to one of the created 
 angels ! yet he prevails over the uncreated angel. This is 
 strange ! but the Prophet Hosea accounts for it, saying of 
 Jacob, " by his strength he prevailed with God," i. e. by 
 God's strength, which was secretly communicated to Jacob, 
 and became his by the justest title, being freely given him 
 by God. Jacob, in wrestling, no doubt exerted all his 
 strength ; but God, in that body which he assumed, exerted 
 only such a degree of strength as he knew Jacob would 
 overcome. 
 
 We may (as one * observes) consider God here as bear- 
 * Pocockc's Cuiamentary ou Hosca, cli. xii. vcr. 4. p. 643. 
 
42 JACOB WRESTLIIS-G WITH THE A^'GEL, 
 
 ing two persons ; the one of a combatant with Jacob, and 
 the other of an assistant to him; showing in the last 
 greater strength than in the first; fighting, as it were, 
 against him with his left hand, and defending him with 
 his right, and to that putting greater force. And in the 
 meantime, we are not so much to look on Jacob's bodily 
 strength, as his spiritual strength of the inward man. 
 
 3(%, Wherefore doth the angel say, '' Let me go, for the 
 day breaketh ?" If he was an uncreated angel, what force 
 was there in this argument to tell him that the day 
 breaketh ? Surely day and night, light and darkness, all 
 are alike unto God. 
 
 Ans. The Jewish doctors, who make the wrestler here 
 a created angel, tell us, that the angels sing morning 
 hymns before the throne of God : and therefore, when the 
 day brake, the angel desired to be dismissed. But this is 
 a fable. It may rather be said, 
 
 1. That the uncreated angel speaks this after the man- 
 ner of men, whose shape he had assumed, as if he hasted 
 to be gone. 
 
 2. The uncreated angel might speak this to put Jacob 
 in mind of his afifairs ; that now, when the day was break- 
 ing, he should look after his wives, children and cattle, 
 that they might not fall a prey to his enraged brother, and 
 the four hundred men that were coming forth against 
 him. Jacob had been absent from his family all the night, 
 while he wrestled with the angel, and now, that day-light 
 was coming in, it was proper for him to go and inquire 
 into their welfare. Or, 
 
 3. He might speak thus for Jacob's own sake, that he 
 might not be overwhelmed with his glorious appearance, 
 by coming in of the light. There was something of terror 
 attended all the appearances of God in a visible shape to 
 the Old Testament saints ; therefore Jacob makes a world's 
 wonder of it that he had seen God face to face, and got 
 away with his life. When the angel of the Lord appeared 
 unto Manoah's wife, Manoah said unto her, " We shall 
 surely die, because we have seen God," Judg. xiii. 32. 
 
OBTAINS THE BLESSING. 43 
 
 It was, perhaps, something of kindness to Jacob, that 
 the angel wrestled with him in the night time, when the 
 darkness would somewhat vail the lustre and glory of the 
 angel's appearance, so that Jacob would be able to look 
 upon him ; and therefore, when the day breaks, the angel 
 says, " Let me go." But, 
 
 Athl}j, He spoke this to try the faith and patience of 
 Jacob, if he would part with him, or let him go without 
 the blessing. Thus the Lord sometimes tries his people, 
 by offering, as it were, to go away from them ; not that 
 he designs so to do, but that he may draw out the desires 
 of their souls after him, and cause them cling to him with 
 the greatest earnestness. God knew that Jacob would 
 not let him go ; but he spoke thus, that he might make 
 Jacob's faith and patience conspicuous and famous through 
 all ages. 
 
 Secondly, We come now to consider what Jacob said in 
 answer to the angel desiring to be dismissed ; " I will not 
 let thee go, except thou bless me." 
 
 Can a man (says one) hold God when he has a mind to 
 be gone ? No ; but Jacob by this time knew his party, 
 and perceived that he tried him if he would part without 
 a blessing. Nay, says Jacob, if thou ask my leave and 
 consent to part so, I will never give it : Let the day break, 
 and the next night come, the great blesser, and lame halt- 
 ing Jacob, shall never part, with Jacob's consent, without 
 a blessing. 
 
 Here two things are observable, 1. What it was that 
 Jacob wanted, viz, the blessing. And, 2. His resolute- 
 ness and peremptoriness that he would have it. " I will 
 not let thee go, except thou bless me." 
 
 What the blessing was which he wanted, may be easily 
 understood from the circumstances he was in at that time. 
 
 He was now greatly distressed and alarmed, upon the 
 report of his enraged brother's coming against him with 
 four hundred armed men, to revenge, as he thought, an 
 old quarrel he had with him. What shall he do in these 
 circumstances ? He dares not engage his brother with a 
 
44 JACOB WRESTLING WITH THE ANGEL, 
 
 few servants, the women and the young children, that 
 were scarce able to flee : but if the Lord would give him 
 his blessing he is not afraid to meet with his brother. 
 This would make him safe and easy, and nothing but this 
 would do it. 
 
 He wanted, at this time, to have the old blessing he 
 had got from his father ratified and confirmed, which his 
 brother had despised : and then he wanted a new blessing, 
 suited to his present circumstances, viz. That the Lord 
 would either enable him to encounter the rage of his 
 brother, or that he would turn the heart of his brother 
 towards him. And behold how it turns out! when the 
 two brothers met, instead of threatenings, blood and 
 slaughter, there is nothing but mutual embraces, caresses, 
 and exchange of compliments. 
 
 Let the spiritual seed of Jacob wrestle with the Lord, 
 as he did for the blessing, and they shall obtain the heri- 
 tage of Jacob their father. 
 
 In discoursing farther upon these words, I will, 
 
 1. Show how God blesses his people. 
 
 2. What is implied in this holy resoluteness and per- 
 emptoriness of soul. 
 
 3. That this holy resoluteness and peremptoriness of 
 soul, is the only way to obtain the blessing. 
 
 And lastly. Apply. 
 
 I. It is proposed to show how the Lord blesses his 
 people. 
 
 And here I might take notice, that there are three sorts 
 of blessings mentioned in Scripture. 1. Paternal blessings. 
 Those, among men who first took upon them to bless 
 others, were in the relation of fathers, and those whom 
 they blessed were their children. Thus Isaac blessed Jacob 
 his son, Gen. xxvii. 27. And Jacob blessed both the sons 
 of Joseph in a very solemn manner. Gen. xlviii. 15, 16. 
 And when he was lying an old man, upon a death bed, he 
 gathered all his sons before him, and blessed them, each 
 according to his blessing. Now, these blessings were some- 
 times prophetical and extraordinary, declaring what should 
 
OBTAINS THE BLESSING. 45 
 
 be the fate of their posterity : sometimes they were com- 
 mon and ordinary, expressing the piety of the parents, and 
 their good wishes for their children. 
 
 2. Sacerdotal or ministerial blessings. It was the office 
 of the priests under the law, not only to offer up sacrifices 
 for the people, but likewise to bless them in the name of 
 the Lord ; and this they did, not by a mere wishing bless- 
 ings unto them, but by an office -power and authority 
 granted them for that effect. The form of the blessing, as 
 God delivered it to Moses, and he unto Aaron, is recorded, 
 Numb. vi. 23, and downwards. " On this wise ye shall 
 bless the children of Israel, saying unto them, The Lord 
 bless thee, and keep thee. The Lord make his face to 
 shine upon thee. The Lord lift up his countenance upon 
 thee." This was the Old Testament blessing. 
 
 3. Charitative blessings, Psal. cxxix. 8. " The blessing of 
 the Lord be upon you : we bless you in the name of the 
 Lord." Men pronounced these blessings, neither in the 
 relation of fathers, nor in the office of priests or prophets ; 
 but all the Jews were to bless one another in the same 
 manner. And after this manner should Christians bless 
 one another. They should wish and pray each for the good 
 of another. " Bless them which persecute you, bless and 
 curse not," Rom. xii, 14. Howbeit, this gives no coun- 
 tenance to the common, careless way of saying to your 
 neighbour or friend, " God bless you, God be with you." 
 This is often in the mouths of those who have no regard 
 either for God or his blessing. But tender and serious 
 persons, who know the weight of the curse, and the worth 
 of the blessing, will endeavour to be religiously disposed in 
 asking the blessing, either for themselves or others. 
 
 Thus you see how men bless, even good men ; but the 
 good God blesses after another way and manner. 
 
 1. God blesses in his own name. The patriarchs blessed 
 their children, the priests the congregation, and the people 
 one another, not in their own names, but in the name and 
 by the authority of another, viz. the great God. But God 
 blesses in his own name, and by his own underived au- 
 
46 JACOB WRESTLING WITH THE A^'GEL, 
 
 thority. Thus we find both the oath and the blessing 
 joined in the promise made to Abraham, Gen. xxii. 17. 
 " In blessing I will bless thee." Here God speaks like 
 himself, and as never man spoke. Men bless others in the 
 second person, as, " Blessed be thou of the Lord : " or in 
 the third person, " The Lord bless thee and keep thee ; " 
 but God blesses in the first person, saying, " I will bless 
 thee." 
 
 2. God blesses efficiently. Those whom he blesses are 
 blessed indeed; he actually makes them blessed. Men 
 may bless ministerially ; people may wish and pray for a 
 blessing upon another ; but it is the prerogative royal of 
 the ever blessed God to command the blessing, as the Holy 
 Ghost very emphatically expresses it, Lev. xxv. 21. Hence 
 we learn, what a silly and empty compliment it was which 
 Balak gave Balaam when he would have him to curse 
 Israel, " I wot," says he, " that he whom thou blessest is 
 blessed," Numb. xxii. 6. The profane prince had great 
 expectations from the profane prophet ; but they were 
 vain and ridiculous : for those whom God blesses shall be 
 blessed ; and if man should curse them, our God can turn 
 their curse into a blessing, Neh. xiii. 2. 
 
 3. God blesses spiritually. So speaks the Apostle, Eph. 
 i. 3, " who hath blessed us with all spiritual blessings." 
 Nay, he communicates himself, and makes over himself 
 unto his people. And he is the great spiritual and eternal 
 good, Jehovah all-suflBicient. He gives them his Christ, 
 whom he promised to the church of old, as the greatest 
 blessing; and in him they have wisdom, righteousness, 
 sanctification, and redemption ; so that they are complete 
 in him. He gives them his Spirit to abide in them and 
 with them for ever, as their counsellor, their remem- 
 brancer, their guide, and comforter in every event ; and, 
 together with him, they have aU his graces, his faith, his 
 love, his peace, and his joy ; and at last they get the eternal 
 inheritance, the crown of glory. 
 
 But who can reckon them up ? who can make a fuU in- 
 ventory of aU the spiritual blessings conferred upon the 
 
OBTAINS THE BLESSING. 47 
 
 people of God 1 We may as soon count the stars in the 
 heavens, or the sand on the sea shore. 
 
 4. God blesses universally. Not that he blesses every 
 individual ; for shoals of the sons of men lie under the 
 curse. But whomsoever he blesses, they abound with 
 blessings. As the curse. is manifold, so is the blessing; 
 and for every curse that is upon the wicked, there is a 
 double blessing upon the righteous, as we see in Deut. 
 xxviii. 3, 4, 5, (i. compared with 16, 17, 18, 19. 
 
 He blesses their persons. Blessings are upon the head 
 of the just, says Solomon, Prov. x. 6. Blessings and curses 
 are said, in Scripture, to fall on men's heads, i. e. on their 
 persons, the head being put figuratively for the whole 
 man. Now God blesses their persons, by putting them 
 into a blessed state, reconciling them to himself, and re- 
 newing them after his image. 
 
 He blesses their sacrifices, prayers, and praises, by de- 
 lighting in them, accepting of them, and sending them an 
 answer of peace, Prov. xv. 8. 
 
 He blesses their substance, Deut. xxviii. 3. and down- 
 wards. Oftentimes it is very small : but a little that a 
 righteous man hath, is better than the riches of many 
 wicked, Psal. xxxvii. 16. And this was said by one who 
 had not the temptation to despise riches because he vv^anted 
 them, for he was a king. And oh, my brethren, how won- 
 derful is the effect of this blessing ! it multiplies the righte- 
 ous man's little like the widow's oil, whilst the curse con- 
 sumes and wastes the revenues of the wicked like a moth, 
 and melts them down like snow before the sun. 
 
 The righteous man, having a divine blessing upon his 
 small pittance, has peace and contentment in his own 
 mind, and sometimes can do much good to others by it ; 
 while the wicked man, with all his riches, is obliged to 
 borrow, and what is worse, cannot pay again. It is an 
 observation of the wise man, " There is that scattereth, 
 and yet increaseth ; and there is that withholdeth, and yet 
 it tendeth to poverty." 
 
 He blesses their seed, Psal. xxxvii. 26. Isa. xliv. 3. As 
 
48 JACOB WRESTLING WITH THE ANGEL, 
 
 it goes ill with them that are left in the tabernacle of the 
 wicked, so it goes well with them that are left in the 
 tabernacle of the righteous. 
 
 God remembers his covenant with their fathers ; so that 
 the seed of the godly have this argument, among others, 
 to urge for the blessing, that the Lord blessed their fathers. 
 
 He blesses their habitation, Prov. iii. 33. Houses are 
 blessed, not according to their goodness or badness, but 
 according to the state of the inhabitants before the Lord. 
 The curse of the Lord enters into the most stately dwell- 
 ings of the wicked ; but his blessing rests in the meanest 
 cottage of the righteous. He blesses the house for the 
 sake of the inhabitants, and he blesses the inhabitants for 
 the sake of Christ. 
 
 He blesses all the ordinances of the gospel to them, the 
 word, sacraments and prayer. He teacheth them to pro- 
 fit, and to sow beside all waters ; so that like the bee, they 
 suck honey out of every flower, while the wicked, like the 
 wasp, suck poison out of every thing. Tit. i. 15. 
 
 He blesses all providences to them, whether prosperous 
 or adverse, Rom. viii. 28. " All things work together for 
 their good." 
 
 5. God blesses eternally and unchangeaUy. His blessing 
 is like his calling, without repentance, Rom. xi. 29. As 
 Isaac would not reverse the blessing of Jacob, for all the 
 cries, and tears, and entreaties of Esau, so neither will 
 God reverse the blessing of the righteous. Though Satan, 
 the accuser of the brethren, bring against them many 
 accusations, though their own consciences condemn them, 
 though they fall into many transgressions which might 
 justly forfeit the blessing, yet their God changeth not; he 
 saith of them, as Isaac of Jacob, " I have blessed them, 
 yea, and they shall be blessed;" blessed here, blessed here- 
 after, and blessed through all the days of eternity. 
 
 Lastly, God blesses in Christ. So speaks Paul, Eph. i. 3. 
 God blesses his people, first, as the God and Father of our 
 L«rd Jesus Christ, and then, as the Father in and through 
 him. As Jacob obtained the blessing in his brother's 
 
OBTAINS THE BLESSING. 49 
 
 garments, so we must be clothed with the righteousness 
 of Christ, which is the fine linen of the saints, and the 
 garment of our elder brother, in order to obtain the bless- 
 ing of our heavenly Father. 
 
 II. I shall now show what is implied in this holy 
 resoluteness and peremptoriness of soul ; " I will not let 
 thee go, except thou bless me." As if he had said, I am 
 peremptorily and firmly resolved not to part with thee, 
 except thou bless me. 
 
 1. It speaks felt need of the blessing. It was this that 
 made the prodigal first think of returning to his father's 
 house, Luke xv. 17. "And when he came to himself, he 
 said, How many hired servants of my father's house have 
 bread enough and to spare, and I perish with hunger ; I 
 will arise and go to my father." My brethren, what is 
 the reason that the multitude lying under the curse, in- 
 stead of holding God for the blessing, as Jacob did, will 
 not so much as come near him for it? how is it, that, 
 instead of saying unto God with the holy patriarch, " I 
 will not let thee go, except thou bless me," they say unto 
 him, with those in Job xxi. 14. " Depart from us, for we 
 desire not the knowledge of thy ways ? " what is the reason 
 hereof? It is plainly this; they have never to this day 
 been duly sensible, what a weighty, wasting and consum- 
 ing thing the curse is, under which they lie, therefore they 
 find no need of the blessing. 
 
 The everlasting curse of the Lord, or his everlasting 
 blessing, shall be the portion of every soul among us. There 
 is no middle, no third thing to cast the balance one of the 
 ways, but one of the two must inevitably be our portion ; 
 and what an amazing difierence is there betwixt the two ? 
 The one is all happiness, the other all misery ; the one 
 is heaven in all its glory, the other is hell and all its horror. 
 And yet the multitude of mankind live, as if they were 
 quite indifierent which of the two fell to their share in the 
 end. But when the Spirit of the Lord touches the sinner's 
 heart in a powerful manner, as he did the prodigal and 
 the jailer, then the man is convinced that the blessing is 
 
 5 D 
 
50 JACOB WRESTLING WITH THE ANGEL, 
 
 indispensably necessary, and that he cannot be happy with- 
 out it. Hence follow, 
 
 2. Vigorous desires and outgoings of the whole soul after 
 the blessing, and the author of it. Formerly the desires 
 of the soul were Kke so many streams in rivulets, one 
 running this way, and another running that way; but 
 now they are like one great river running with a continued 
 course unto the ocean ; all the scattered desires, aiFections 
 and appetites, are contracted into, and united in this one 
 point, even the blessing of the covenant, purchased by the 
 Redeemer's blood, which only maketh rich, and addeth no 
 sorrow. 
 
 In this case, the soul thinks within itself, and says to 
 itself, " how happy would I be with this blessing ! Would 
 God command his favour and loving-kindness to rest and 
 remain with me, I should be little solicitous about any 
 thing else ; I should have an abundant balance and com- 
 pensation for all the crosses, losses and disappointments I 
 might meet with in an evil world: for his loving-kindness 
 is better than life, and all the comforts and enjoyments of 
 it. Let the carnal noisy world be sending up that un- 
 hallowed cry to heaven, '■ Who will shew us any good ? ' 
 It is, and ever shall be the desire of my soul, that the Lord 
 would bless me indeed, and hft up his countenance upon 
 me, and I shall have a far more solid joy and gladness than 
 the men of the world have in the midst of their abundance," 
 Psal. iv. 6, 7. 
 
 3. Frequent and fervent addresses to the throne of grace 
 for the blessing. In this way Jacob obtained it : he wept 
 and made supplication to the angel, and so prevailed, as 
 the prophet informs us, Hos. xi. 4. From this patriarch's 
 story, it appears, that he was a man abundantly brave and 
 courageous ; and it is no impeachment of it, that he burst 
 into tears when he was supplicating the blessing. This 
 showed the tenderness and piety of his soul ; all which are 
 very consistent with true honour and bravery. Who 
 doubts of David's bravery? Yet, when wrestling with 
 God for his blessing, he could weep so plentifully, as to 
 
OBTAINS THE BLESSING. 51 
 
 water his couch, and make his bed to swim. But why do 
 I speak of men ; did not the Lion of the tribe of Judah, in 
 the days of his flesh, offer up prayers and supplications, 
 with strong crying and tears, Heb. v. 7. 
 
 When the Spirit of grace and suppHcation is poured out 
 upon a person or people, they are enabled, with holy 
 Hannah, to pour out their soul before the Lord. The Spirit 
 (as Paul says) maketh intercession for them with groan- 
 ings that cannot be uttered, Rom. viii. 26. Not that the 
 Holy Spirit groans, but he makes the saints to emit such 
 groans and sighs, as the Lord very well understands, though 
 they be not able to speak or utter the case in words before 
 him. At other times, he allows them great freedom and 
 liberty of speech in pleading for the blessing. He fills 
 their mouths with arguments, and such arguments as no 
 natural invention or gift could suggest. It would quite 
 surprise any body that is unacquainted with the spirit of 
 prayer, to hear what powerful rhetoric will flow from those 
 who have otherwise very mean talents, when they are 
 helped with the Spirit to wrestle in prayer for the blessing. 
 
 They will plead upon his name as Joshua did ; " What 
 wilt thou do unto thy great name?" They will plead 
 upon his word ; " Remember the word unto thy servant, 
 upon which thou hast caused me to hope," Psal. cxix. 49. 
 They will bring in all his attributes ; " Is his mercy clean 
 gone for ever ? " Upon his faithfulness ; " Doth his promise 
 fail for evermore ? " Psal. Ixxvii. 8. They will plead upon his 
 relations ; " Is he a father, and will he suffer his children 
 to starve ? " or when they ask bread, will he give them a 
 stone ? is he a husband, and will he be regardless of his 
 spouse ? 
 
 Moses was such a powerful pleader with God for others, 
 as well as himself, that the Lord speaks as if his hands 
 were holden by him ; " Let me alone," says God, " that 
 my wrath may wax hot against this people." 
 
 4. A close and resolute holding by the word of promise, 
 like holy Job, who says, " Though he should slay me, yet 
 will I trust in him," Job xiii. 15. We speak of holding a 
 
62 JACOB WRESTLING WITH THE ANGEL, 
 
 man by his word; and indeed, if he is an upright and 
 honest man, it is the strongest hold you can have of him, 
 and the best security. Now, God is faithful who hath pro- 
 mised ; he is not a man, that he should lie, nor the son of 
 man, that he should repent. There is not a man upon 
 earth, nor a devil in hell, that shall ever be able to say, 
 " Here is a word of God that he never made good." Which 
 of you convinceth him of unfaithfulness to his promise. 
 Since, then, he has promised the blessing, and exhibited 
 it to you in the gospel, let faith grip resolutely to the pro- 
 mise; and in so doing, you will get hold of the great 
 Promiser, who will not refuse to be held by his own pro- 
 mise till he make it good. 
 
 5. The diligent use of all means which God has appointed 
 for obtaining the blessing. Jacob wrestles for the bless- 
 ing ; he prays for it ; he weeps for it ; and at length he 
 obtains it. The spouse. Cant. iii. 1. sought Christ by night 
 on her bed, and found him not. But did she desist, as if 
 better could not be made of it 1 By no means : she says, 
 " I will rise now, and go about the city in the streets, and 
 in the broad ways ; I will seek him whom my soul loveth : " 
 and at last she found him. 
 
 They that seek the blessing must not lie down or sit 
 still, waiting till it should fall into their lap; but they 
 must up and be doing. They must address God through 
 Christ, by the Spirit ; " For the effectual fervent prayer of 
 a righteous man availeth much." They must peruse the 
 word of God, the blessed Bible, the great charter of their 
 salvation sealed by the blood of their Saviour. They must 
 wait on the preaching of the word, and the dispensing of 
 the sacraments, particularly the sacrament of the supper, 
 forasmuch as the Lord hath frequently made himself known 
 to his people in the breaking of bread. 
 
 Lastly, Repeated disappointments and discouragements 
 must not cause them to give over, but they must per- 
 emptorily and resolutely hang on about the Lord's hand, 
 until they obtain the blessing. Jacob, in wrestling with 
 the angel, gets the hollow of his thigh put out of joint, so 
 
OBTAINS THE BLESSING, 53 
 
 tliat he went halting. And now, we would think Jacob 
 had got enough of it ; he had wrestled his bones out of 
 joint, and it is high time to yield to his antagonist. But 
 it is quite otherwise ; this discouraging event quickened 
 the desires of the holy man for the blessing instead of 
 blunting them ; and therefore he stiffly holds his party, 
 and tells him peremptorily, " I will not let thee go, except 
 thou bless me." 
 
 The spouse sought Christ upon her bed ; but she does 
 not find him there. Then she goes about the city in the 
 streets, and in the broad ways ; but cannot find him there 
 neither. Then she goes to the watchmen, and says, " Saw 
 ye him whom my soul loveth ? " They, it seems, could not 
 satisfy her neither. But she still goes on in spite of all 
 these disappointments. And behold, the unwearied dili- 
 gence, and courage of faith prevails at last. " She found 
 him, and would not let him go." 
 
 How many repulses and discouragements did the woman 
 of Canaan meet with in seeking the blessing ; but she con- 
 tinued her importunity, and prevailed at last. When the 
 messenger of Satan was sent to buflPet Paul, Paul tells us, 
 that for this thing be besought the Lord thrice. Perhaps 
 the first and second time he besought the Lord, the Lord 
 gave him no answer. But he continued his addresses, and 
 at length this encouraging sentence came forth from the 
 divine presence, " My grace is sufficient for you, for my 
 strength is made perfect in your weakness." 
 
 III. I proceed, in the third place, to show, that this holy 
 resoluteness and peremptoriness of soul is the only way to 
 obtain the blessing. 
 
 1. It is the footsteps of the flock. We have several pre- 
 cedents and examples of this in scripture. That in the 
 text is one; the spouse, Cant. iii. 1. is another. But the 
 most famous example hereof, perhaps in the whole Bible, 
 is the woman of Canaan, Mat. xv. She comes to Christ, 
 and cries, " Lord, thou Son of David, have mercy on me, 
 for my daughter is grievously vexed with a devil." But 
 she meets with great discouragement ; Christ takes no 
 
54 JACOB WRESTLIA'G WITH THE ANGEL, 
 
 notice of her ; " he answered not a word." Then it seems 
 she addressed his disciples, and she meets with a second 
 repulse ; for they besought their Master, " saying, send her 
 away, for she crieth after us." This is a clamorous and 
 noisy woman, pray dismiss her, set her off. But she still 
 insists, and Christ speaks ; but behold the speech is more 
 discouraging than his former silence ; for he seems to cast 
 her out of his commission, by telling her, that " he was 
 not sent but to the lost sheep of the house of Israel ; " 
 whereas she was of the accursed race of the Canaanites. 
 But she is resolved not to quit it so yet. The devil was 
 in her house, the devil was in her daughter, and she cai; 
 not think to go back and fight with him again : therefore 
 she comes and worships him, saying, " Lord, help me." 
 And behold she meets with a fourth repulse ; for he calls 
 her by the reproachful name of a dog. " It is not meet to 
 take the children's bread and cast it to dogs. Truth, Lord," 
 (says she) " but the dogs eat of the crumbs that fall from 
 their master's table." Naaman the Syrian was such a dog 
 as I, yet he obtained the blessing ; Rahab the harlot was 
 such a dog as I, yet she obtained the blessing ; and why 
 may not I obtain it also. Our Lord carries the trial no 
 further, but grants her request ; professing his admiration 
 of her faith ; " woman, great is thy faith." 
 
 2. For confirmation hereof, we may consider the over- 
 flowing goodness and benignity of the divine nature, Luke 
 xviii. 7, 8. "And shall not God avenge his own elect, which 
 cry day and night unto him, though he bear long with 
 them. I tell you he will avenge them speedily." 
 
 If it be natural for parents to love their children, and to 
 assist them to the utmost of their power, how much more 
 will our heavenly father hear the cries of his children, and 
 give them what they ask '? To this purpose our Lord says, 
 " If ye then being evil, know how to give good gifts unto 
 your children, how much more shall your heavenly Father 
 give the Holy Spirit to them that ask him?" Luke xi. 13. 
 Now, the comparison here is not betwixt the gifts which 
 earthly parents give their children, and those which our 
 
OBTAIXS THE BLESSING. 55 
 
 heavenly Father gives unto his children; but the com- 
 parison is instituted betwixt the kindness and good will 
 of the givers towards their respective children. All that 
 love and affection which is naturally in parents towards 
 their children, is implanted in them by God ; and there- 
 fore it must be in a far more eminent manner in God to- 
 wards those that are his children. " He that planted the 
 ear, shall he not hear 1 he that formed the eye, shall he 
 not see?" He that put all the affection and love in 
 Withers towards their children, shall he not love his chil- 
 dren ? In fine, what Christ intends is plainly this, that 
 the most tender and affectionate parents on earth, never 
 gave any thing to their dearest children with so much 
 heart, love and kindness, as God gives the blessing, even 
 life for evermore, to his children. 
 
 3. The Lord allows his people to use this holy impor- 
 tunity and resoluteness with him for the blessing ; and 
 therefore, that method shall certainly prevail. 
 
 This appears in the parable of him who came at mid- 
 night to borrow three loaves from his friend, for the use 
 of a friend that came to visit him, Luke ix. 8. " I say unto 
 you, though he will not rise and give him, because he is 
 his friend, yet because of his importunity, he will rise and 
 give him as many as he needeth." 
 
 The design of this parable is, plainly, to encourage Chris- 
 tians, in a holy importunity and resoluteness in asking 
 and hanging about a throne of grace. So our Lord applies * 
 it : " And I say unto you, ask and it shall be given you : 
 seek and ye shall find : knock and it shall be opened. For 
 every one that asketh receiveth ; and he that seeketh find- 
 eth ; and to him that knocketh it shall be opened." Ob- 
 serve the gradation here. First, ask, and if that does 
 not succeed, seek, which implies more pains and diligence. 
 And if you cannot prevail by seeking, then knock, which 
 implies still greater vigour and resoluteness. 
 
 From the parable itself, we may observe, to our present 
 purpose, 1. That God's people may come to him at any 
 time, though it were at midnight. 2. That he allows them 
 
56 JACOB WRESTLING WITH THE ANGEL, 
 
 to ask very largely, three loaves, when perhaps fewer might 
 have served. 3. That they may borrow of him without 
 speaking a word of paying again. 4. Faith is not ashamed 
 to tell the soul's straitened condition to the Lord. I have 
 nothing to set before him. 
 
 Use, Let me exhort you to imitate the famous example 
 in the text. Be earnest and importunate for the blessing ; 
 go to the Angel of the covenant for it, and put on a holy 
 peremptoriness not to go without it. 
 
 1. Without the blessing you lie under the curse, which is 
 a wasting, weakening, and consuming thing. " Cursed is 
 every one that continueth not in all things written in the 
 book of the law to do them," Gal. iii. 20. Your persons 
 are cursed. The soul, with all its powers and faculties, 
 and the body, with all its members, He under the dead 
 weight of this curse, and how can they prosper. It is im- 
 possible for the soul to prosper in that case : and if the 
 body be in health, it is but as the ox, fed for the slaughter. 
 Your substance is cursed ; there is a curse on all you possess 
 and enjoy. Your ploughing, sowing, reaping, &c. are 
 cursed. Your table is cursed ; the meat and drink you take 
 are cursed for your sakes. All your duties are cursed ; 
 your praying, reading, <fec. are all put in the roll of sins. 
 Oh, then, be convinced of the necessity of the New Covenant 
 blessing to remove the curse, and to entitle you to eternal 
 Hfe. 
 
 2. Consider the extent of the blessing. It will reach to 
 your persons, your souls, and your bodies ; to your sub- 
 stance, your seed ; to your sacred ser^dces, and to every 
 thing of yours. Surely, then, blessed is the person, and 
 blessed are the people whom God blesseth. What was 
 very profanely said by Balak to Balaam, may be very justly 
 and very devoutly said unto God, namely, " I wot that he 
 whom thou blessest is blessed, and he whom thou cursest 
 is cursed," Num. xxii. 6. 
 
 3. God is willing to bless you all in Christ Jesus. 
 " Unto you first, God, having raised up his Son Jesus, 
 sent him to bless you, in turning away every one of you 
 
ORTAIXS THE BLESSING. 57 
 
 from his iniquities," Acts iii. 26. The blessing is pur- 
 chased at the expense of Christ's blood ; ye cannot buy it, 
 but ye may beg it earnestly, and receive it humbly, by the 
 hand of faith. Know then, that this day, the blessing and 
 the curse, life and death, are set before you. 
 
 And now, as for those that are the spiritual seed of Jacob, 
 behevers in Christ, I would have you to seek more of his 
 spirit and temper, and you shall be fed with the heritage of 
 Jacob your father, as the prophet speaks, Isa. Iviii. 14. 
 
 When you have any particular suit at a throne of grace, 
 any special blessing in view, do not Hmit the Lord to your 
 times and seasons ; neither faint and give over ; but wrestle 
 with him, and wait on him continually, and you shall obtain 
 it. For this purpose consider, 
 
 1. How the great ones of the world expect to be waited 
 on by those, who have any request to ask of them. 
 
 2. He is a God of judgment, and knows the times and 
 the seasons both for giving and withholding. 
 
 2. Blessings long waited for and expected, have so much 
 the greater sweetness about them, when at last we obtain 
 them. 
 
(58) 
 
 SERMON IV. 
 
 THE NATURE OF SEEKING A CRUCIFIED CHRIST, AND 
 
 THE ENCOURAGEMENT GTSTEN TO THOSE WHO SEEK 
 
 HIM, OPENED UP AND ILLUSTRATED. 
 
 Matt, xx^•iii. 5. — " And tlie angel answered and said unto the women. 
 Fear not ye : for I know that ye seek Jesus which was crucified." 
 
 OcTR Lord's question to Mary, weeping at his grave, may 
 be pertinently proposed unto you who design to sit down 
 at his table : " Whom seekest thou 1 " John xx. 15. Man, 
 woman, whom seekest thou ? If you can sincerely say that 
 you seek a crucified Jesus, our text speaks comfort and en- 
 couragement unto you. " Fear not ye," says the angel to 
 the women, " for I know that ye seek Jesus which was 
 crucified." 
 
 In the words, observe, 
 
 1. The person speaking, viz. an angel. " And the angel 
 answered and said," <fcc. This manner of speech is accord- 
 ing to the Hebrew idiom, where those who begin to speak, 
 are said to answer, though no body was asking them any 
 question; of which we have a great many examples in 
 scripture, or, as some * would have it, he answered to the 
 thoughts of the women, though they did not ask him any 
 question. The grief and fear that was in their hearts 
 would appear in their countenances, and in their behaviour : 
 for though angels know not the thoughts of our hearts 
 directly and intuitively, yet they may know them by the 
 signs and indications of them. 
 
 * Vid. Erasmus m loc. 
 
THE NATUllE OF SEEKING A CRUCIFIED CHRIST, ETC, 59 
 
 Luke and John speak of two angels at the sepulchre, 
 though JNIatthew and Mark mention but one. But both 
 accounts may agree, by supposing one angel to appear at 
 first, and two afterwards. When the women came to the 
 sepulchre, they saw one angel, and when they entered into 
 the cave, they saw two angels more in shining garments, 
 the one at the head, the other at the feet, where the body 
 had lain. 
 
 The angels were not only spectators of that most amaz- 
 ing scene, God made manifest in the flesh ; but they 
 ministered unto him. They proclaimed his birth; they 
 ministered to him in the wilderness, when he was tempted 
 of the devil. When he was in his agony, there appeared 
 to him an angel from heaven strengthening him. And 
 they rolled away the stone from the mouth of his grave, 
 and proclaimed his resurrection. They proclaimed his 
 first birth from the womb, and they proclaimed his second 
 birth from the grave : for Christ's resurrection was a birth- 
 day to him, in which he was declared to be the Son of God 
 with power. The Father was then presented, as it were, 
 with a new edition of his Son Christ Jesus. Hence, when 
 he raised him from the dead, he said, " Thou art my Son, 
 this day have I begotten thee," Acts xiii. 33. 
 
 2, The persons spoken unto, viz. The women, Mary Mag- 
 dalen, Mary the wife of Cleophas, and others. His first 
 birth was by a woman, and the notification of his second 
 birth was to a woman that had once been very infamous. 
 He chose to make his first appearance to Mary Mag- 
 dalen, out of whom he had cast seven devils, Mark xvi. 
 19. For the one great design, uniformly and steadily pur- 
 sued in the whole scheme of the gospel, is to stain the 
 pride of all glory, and to magnify the riches of grace. 
 
 The good women seem to have been in a very discon- 
 solate state, both in their way to the sepulchre, (for they 
 said among themselves. Who shall roll us away the stone \) 
 and likewise after they came to it. Mary burst out into 
 tears, and cried, " They have taken away my Lord, and I 
 know not where they have laid him." 
 
60 THE NATURE OF SEEKING 
 
 3. The speech itself; " Fear not ye, for I know that ye 
 seek Jesus which was crucified." Here, (1.) A word of 
 encouragement is given to the grieved and amazed women ; 
 " Fear not ye." Observe here, there is not one word of com- 
 fort to the poor terrified keepers, who shook and became as 
 dead men at the appearance of the angel. When John 
 fell at Christ's feet as dead, he raised him up and said, 
 "Fear not;" and when the good women were affrighted 
 at the appearance of the angel, the angel said unto them, 
 " Fear not ye : " but when the poor graceless guard of 
 Christ's grave were as dead men, there was none to lift 
 them; nor is there one single word of comfort for them. 
 This, methinks, speaks terror to all Christ's enemies. You 
 are now- in prosperity, your veins are fuU of blood, your 
 bones of marrow, and your hearts of pride and contempt 
 of God : but know sinner, that the day is coming, when the 
 joints of thy loins shall be loosed, and thy knees shall smite 
 one against another, and instead of one word of comfort, 
 thou shalt be cursed and confounded. This Jesus whom 
 thou now despisest, shall laugh at thy calamity, and mock 
 when thy fear cometh. 
 
 "Fear not ye;" there seems to be an emphasis in the 
 particle " ye : " it is put in opposition to the graceless 
 watch, that were affrighted and fled. Yes ! these poor 
 wretches have cause to fear the dreadful wrath of God, 
 and they have cause to fear the wrath of man too ; Jesus' 
 getting out of the grave, is as much as their Ufe is worth. 
 But " fear not ye." 
 
 (2.) The ground and reason of the encouragement given 
 them, is the good errand upon which they were come ; " I 
 know that ye seek Jesus which was crucified." The keepers 
 have reason to fear, for they have an ill conscience, and 
 were here upon a wicked design, viz. to keep God's Christ 
 in the grave. But you are seeking him earnestly, and out 
 of love, and you cannot be easy tiU you find him : this is a 
 good frame, an excellent errand ; Be not afraid. 
 
 Their fear did not proceed from consciousness of guilt, 
 but from the weakness of human nature, which cannot. 
 
A CRUCIFIED CHRIST, ETC. 6i 
 
 in its present state, bear a communication with spirits. 
 Eliphaz tells us, " that when a spirit passed before his face, 
 fear came upon him, and trembling, which made all his 
 bones to shake, and that the very hair of his flesh stood 
 up," Job iv. 14, 15. 
 
 " Ye seek Jesus which was crucified." The angel men- 
 tions his crucifixion as a part of the world's infamy and 
 disgrace which had lately befallen him, and he mentions 
 it in a way of glorification and triumph ; that is, though 
 he was lifted up on a cross, and then laid down in a grave, 
 with a guard, a stone, and a seal, to hold him there ; yet 
 he is no more in the grave, but is risen, as he said : " Come 
 see the place where the Lord lay." 
 
 Crucifixion was a Roman punishment, inflicted only 
 upon slaves ; and while the empire remained heathen, it 
 was continued; but when the emperors themselves em- 
 braced Christianity, and the towering eagles resigned the 
 flags unto the cross, this punishment was forbidden by the 
 supreme authority, out of a pious honour to the death of 
 Christ. 
 
 They laid the cross flat upon the ground, and the party 
 was nailed to the four corners of it by the hands and feet, 
 which were racked and stretched violently. Then the 
 cross, with the party nailed to it, was lifted oflf the earth, 
 and, by a violent effort, which gave a painful concussion to 
 the joints of the crucified person, it was thrust into the 
 earth and fixed there, so that it stood erect, and the party 
 hung upon it. 
 
 Moreover, by the common rule of the Roman law, those 
 who were crucified were permitted neither sepulture nor 
 mourning ; yea, a guard was usually set about them, lest 
 any should take down the body and bury it ; yet it was in 
 the power of the magistrate to concede the liberty of 
 burial. Hence it was that Joseph begged, and Pilate 
 granted unto him the body of Jesus that he might bury it. 
 
 Now, though a crucified Christ be to the Jews a stum- 
 bling block, and to the Greeks foolishness, yet, unto you 
 who believe, he is the wisdom of God, and the power of 
 
62 THE NATURE OP SEEKING 
 
 God. Therefore, thou that seekest a crucified Jesus, be 
 not afraid, be not ashamed, be not discouraged, thou shalt 
 certainly find him. 
 
 In discoursing further from these words, I shall, 
 
 I. Explain the nature of seeking a crucified Jesus. And, 
 
 II. Show, that such as seek him have no reason to be 
 afraid, but should be of good courage. 
 
 III. Apply the subject. 
 
 1st, I am to explain the nature of seeking a crucified 
 Jesus. And here four things may be briefly enquired into. 
 1. What it is to seek him. 2. Where we should seek him. 
 3. When we should seek him. 4. How we should seek him. 
 
 First, What is it to seek Christ? Ans. There is a three- 
 fold seeking of him, which may be noticed. 
 
 1. An initial seeking (5f him at conversion, when the 
 sinner's first acquaintance with him is made up. The poor 
 sinner, scorched with the terrible heat of mount Sinai, 
 law-condemned, and self-condemned, yet apprehending the 
 mercy of God in Christ, seeks and flies to Christ, as the 
 hunted beast flies to his den, or the pursued malefactor to 
 the horns of the altar. Formerly he was seeking a rest to 
 his conscience in the barren region of the fiery law, and a 
 rest to his heart in the empty creation, but now he seeks 
 unto Christ for them both ; and having found him, he finds 
 them both in him. 
 
 2. A procfressive seeking of him. David exhorts us to 
 see his face continually and evermore, Psal. cv. 4. And 
 we find it given as the character of the saints in Scripture, 
 that they are such as seek the Lord. It is their main 
 business, their continued work and employment. But how 
 is it that they seek him continually 1 Is he very ill to be 
 found 1 By no means ; " He never said to the seed of 
 Jacob, seek ye me in vain :" he is of ready and easy access. 
 But as all goodness and all excellencies are concentrated in 
 him, his people are still seeking for their nearer and more 
 familiar acquaintance with him. 
 
 The philosophers say, that the search into nature is end- 
 less ; because new discoveries will always be made. Much 
 
A CKUCIFIED CHRIST, ETC. 63 
 
 more justly may this be said of Christ. There is no search- 
 ing him out unto perfection. The seeker of him, for any 
 thing we know, will be surprised with new discoveries of 
 liis grace and glory here, and in heaven through eternity. 
 
 3. A renewed or occasional seeking of him. Though 
 those who have found Christ can never lose him again, 
 either totally or finally, yet they may want the sensible 
 enjoyment, even as a man may have a thing, and yet not 
 have the use or comfort of it. This makes them, with 
 earnestness and vigour, renew the enquiries after him, and 
 to cry with Job, " that I knew where I might find him, 
 that I might come even to his seat," Job xxiii. 3. 
 
 When new straits, difficulties and temptations occur, 
 these minister occasion for seeking anew unto him. When 
 Paul got the thorn in his flesh, and the messenger of Satan 
 was sent to bufiet him, he sought unto the Lord no less 
 than thrice, 2 Cor. xii.; yea, often, as the word here signifies. 
 
 Now, in seeking of Christ, there is, 
 
 1st, As in all seeking, a sense of want. A man will not 
 seek that which he does not think he stands in need of. 
 It is just so in the seeking of Christ. Though he is ex- 
 hibited, and offered unto all that hear the gospel, yet none 
 will enquire after him, till they have such a sense of their 
 need of him that they see themselves absolutely ruined 
 and undone without him. Hence, though the gospel ofier 
 is not restricted to sensible sinners, yet it is efiectual only 
 to such. 
 
 But alas ! the most part do not feel their need of Christ, 
 and therefore they never seek after him. The covetous 
 worldling loves and adores a god of clay; the sensual 
 epicure makes his belly his god ; the self-justified trusts 
 in a righteousness of his own ; the wicked and profane live 
 in a state of security, though without God in the world. 
 Thus, every class of sinners have something they put in 
 the room of God and his Christ. But when a day of power 
 comes, the rich man sees himself poor, and miserable, and 
 naked without Christ ; the sensual man feels himself pining 
 away and starving, for want of the bread of life ; the self- 
 
64 THE ^'ATURE OP SEEKl^'G 
 
 justified sees all his righteousness is " filthy rags ; " the pro- 
 fane wretch becomes a terror to himself, and every one of 
 them cries out, give me Christ or else I die. 
 
 2dly, A high valuation and esteem of what we want. The 
 sincere seekers of Christ account all things but loss and 
 dung, when compared with Jesus Christ, as Paul does, 
 Phil. iii. 8. Such a light account does this man make of 
 those things which the world so highly value. Luther 
 called the whole Turkish empire, but a bone thrown among 
 the dogs. When the spouse is asked, " What is your be- 
 loved more than another beloved?" She attempts a par- 
 ticular description of his excellencies, and then winds all 
 up in this singular encomium, that he is " altogether 
 lovely," or all desires, as in the Hebrew, Song v. 16. The 
 blind world wonders what the saints see in Christ, to put 
 such an immense value upon him, for to them he is a " stone 
 of stumbling, and a rock of oiFence." But the saints have 
 their eyes opened to see the superlative matchless beauty 
 and excellency of Jesus Christ, so that there is nothing in 
 this earth, no, nor in heaven, that they desire besides him. 
 
 3dly, A holy restlessness of soul, and a dissatisfaction with 
 every thing, until we find what we are seeking. " My 
 soul thirsteth for thee, my flesh longeth for thee in a dry 
 and thirsty land where no water is," Psal. Ixiii. 1. "As 
 the hart panteth after the water brooks, so panteth my 
 soul after thee, God," Psal. xlii. 1. Nothing will satisfy 
 dry and parched ground but rain. The hart, they say, is 
 naturally a thirsty creature, but especially when it is 
 chased, it pants, and runs under the painful sensation of 
 thirst, and nothing wiU satisfy it but the water brooks. 
 So it is with the soul seeking Christ ; all the gold of the 
 Indies would not satisfy it without him; nay, what is 
 more, heaven itself would not satisfy without him. 
 
 It is very observable, that when the Lord promised to 
 send an angel before the people, to lead them into the pro- 
 mised land, it is said, that when the people heard the evil 
 tidings, " they mourned, and no man put on his orna- 
 ments," Exod. xxxiii. 4. Strange ! Was it e\il tidings to 
 
A CRUCIFIED CIIIIIST, ETC. GO 
 
 liear that they were brought into the land of Canaan, a 
 land flowing with milk and honey? True, but it was 
 heavy to the Lord's people to hear, that the Lord himself 
 would not go up among them ; and an angel's presence 
 would not satisfy them without him. Moses protests 
 against it, saying, "If thy presence go not with us, carry 
 us not up hence," He will rather stay with God in the 
 wilderness, than go to Canaan with an angel. 
 
 The soul seeking Christ, is like the dove sent out of the 
 ark, which found no rest for the sole of her foot, till she 
 got back. Hypocrites, in seeking him, take up with some- 
 thing else that satisfies them in the meantime, and so they 
 are indifferent, whether they find him or not. But be- 
 lievers can be satisfied 
 whom their soul loveth, 
 
 4, A hope of finding what we seek. People may seek 
 Christ under manifold discouragements ; but none will 
 seek him in absolute despair. He has given great en- 
 couragement to seek him ; for he never said to the seed of 
 Jacob, " seek ye my face in vain :" and he Sfvys, " ask and 
 ye shall receive, seek and ye shall find, knodk and it shall 
 be opened unto you." These promises are a firm founda- 
 tion for faith and hope to rest upon, in the soul's seeking 
 a crucified Jesus. 
 
 Secondly, Where are we to seek Christ ? 
 
 1. In the scriptures. Hence he says to the Jews, "Search 
 the scriptures, for they are they which testify of me." 
 Christ is the subject of both the Testaments ; he is the 
 running title of the whole Bible ; and this, above all things, 
 should commend them unto us. It is said of Augustine, 
 that having read Cicero's works, he commended them for 
 their eloquence, but he passed this sentence upon them, 
 " They ai'e not sweet, because the name of Jesus is not in 
 them;" and this testimony deserves the greater regard, 
 that it comes from one who was, without question, a very 
 great master of the heathen learning. 
 
 The saints in all ages have found him in his own 
 word ; and therefore it is they prize it so exceedingly, and 
 
 5 E 
 
66 THE NATURE OF SEEKING 
 
 rejoice at it, as those who find great spoil. Many times 
 they have been enlightened by it in darkness, comforted 
 by it in afflictions, and strengthened by it in temptations. 
 There they have Christ in types and figures ; there they 
 have him in prophecies ; there they have him in precious 
 promises ; there they have him in his birth, life, death, re- 
 surrection, ascension, and coming to judge the world at 
 the last day. Whosoever then would find Christ, let them 
 search the scriptures ; and if the Spirit of God shine upon 
 them, they will be sure to find him. 
 
 2. In the preaching of the gospel. The public ordinances 
 of the gospel are wisdom'sgates, heaven's trysting places, 
 both for saints and sinners, where Christ is found of them 
 that seek him, and sometimes found of them that seek him 
 not. Hence wisdom says, " Blessed is the man that heareth 
 me, watching daily at my gates, waiting at the posts of 
 my doors; for whoso findeth me, findeth life, and shall 
 obtain favour of the Lord," Prov. viii. 34, 35. 
 
 No fewer than three thousand souls found Christ at 
 Peter's sermon on the day of Pentecost, amongst which 
 were some of the murderous crew, who had imbrued their 
 hands in the blood of Jesus ; and who, of all persons what- 
 soever, would have been denied the benefit of that blood, 
 had not grace been sovereign and free. As the serpent 
 was lifted upon a pole in the wilderness, that the stung 
 Israelites might look at him and be healed; so, in the 
 pole of the gospel ofier, Jesus Christ is lifted up and ex- 
 hibited, that all may look upon him and be saved. 
 
 3. In the sacraments of the gospel, especially the sacra- 
 ment of the supper. In this last, he is evidently set forth 
 crucified before our eyes, and we have a representation of 
 the whole scene of his sufferings ; we are set down, as it 
 were, at the foot of the cross, and by faith behold the 
 whole tragedy acted over ; we see his wounds, and hear 
 his groans. 
 
 Christ made himself known to the two disciples going 
 to Emmaus, in the breaking of bread, which, in the opinion 
 of some, was sacramental bread. And in all the ages of the 
 
A CRUCIFIED CHRIST, ETC. 0/ 
 
 Christian church, the sacrament of the supper has been 
 considered as a special means of enjoying communion with 
 Jesus Christ ; and many of the saints have found it so, to 
 their own most certain and comfortable experience. 
 
 4. In prayer. This is another great means of communion 
 with God and Christ, and is called by some, the king among 
 the duties. The prayer of faith is powerful and prevalent 
 with God, of which there have been a great many sur- 
 prising instances. Moses was such a powerful intercessor, 
 that God speaks as if his hands were holden by him. " Let 
 me alone," says he, " that my wrath may wax hot against 
 this people;" that is, this man is such a powerful pleader 
 for this people, that I can do nothing against them till he 
 holds his tongue. 
 
 The Lord says, " I will not go up in the midst of . thee, 
 for thou art a stiff-necked people," Exod. xxxiii. Ay, but 
 Moses falls a pleading and praying, and the Lord says, 
 " My presence shall go with thee, and I will give thee rest." 
 Would ye then have Christ 1 Go to the throne of grace ; 
 pray in the Holy Ghost ; for the effectual fervent prayer of 
 a righteous man availeth much. 
 
 5. In Christian fellowship. Christ himself has said it, 
 and blessed be his name who has so often made it good, 
 " Where two or three are gathered together in my name, 
 there am I in the midst of them," Matt, xviii. 20. 
 
 This word of grace was, not long after the uttering of it, 
 most gloriously fulfilled to the two disciples going to Em- 
 raaus. They were in a most heavy and disconsolate case, 
 for their master had expired upon a cross ; and as they 
 thought, was yet lying cold dead in his grave, and their 
 faith and hope seemed to be buried with him. However, 
 they were conferring about him with a sore and heavy 
 heart ; " And it came to pass, that while they communed 
 together, Jesus himself drew near and went with them : " 
 and though for a while they did not know him, yet at 
 lengtli he made himself known to them ; for, " beginning 
 at Moses and all the prophets, he expounded to them in all 
 the scriptures, the things concerning himself." 
 
68 THE NATURE OF SEEKING 
 
 what a blessed privilege was it to hear such a com- 
 mentator on Moses and the prophets, as Jesus Christ was ! 
 what glorious mysteries would be opened up, what hid- 
 den things would be unvailed in that precious discourse ! 
 And what a gracious impression did this discourse make 
 upon the spirits of the two disconsolate disciples ! Hear 
 how warmly they speak of it, " Did not our hearts burn 
 within us ? " I believe the impression remains upon their 
 spirits, now that they are in heaven, and will remain 
 throughout eternity. 
 
 1 think I have read of the famous Mr. Dod, that when 
 he had met with any two or three Christians, his usual 
 saying was, " Now let us speak something of Christ." And 
 no doubt, in such discourses, Christ often manifested him- 
 self unto him. 
 
 If Christians, in their fellowship-meetings, would speak 
 more of Christ and his grace, and less of matters of doubt- 
 ful disputation, and nothing at all in the way of bitterness 
 against those who differ from them, it would be a pro- 
 mising step towards the revival of the primitive spirit of 
 Christianity among us. 
 
 Thirdly, when should we seek Christ ? 
 
 In general, you must seek him while he is to be found, 
 and call upon him while he is near. For there is a time 
 coming, when he will not be found. But more particularly, 
 you must seek him, 
 
 1. In the time of youth. The royal preacher exhorts us 
 to remember our Creator in the days of our youth. Both 
 the powers of the mind, and the members of the body are 
 more sprightly and vigorous, and better adapted to the 
 purposes of religion in that stage of life than any other. 
 And surely, nothing can be more absurd and impious, than 
 to spend the cream and flower of our days in the service 
 of sin and the devil, and reserve the refuse, the very dregs 
 of life, for the great affair of seeking God's Christ and the 
 way of salvation through him. 
 
 then, you that are young, be persuaded to abandon 
 your sins and follies, and to seek Jesus who was crucified. 
 
A CRUCIFIED CIIKIST, ETC. 69 
 
 Methinks it is a charming thing, to see a young creature 
 ■separating himself from a crowd of sinners of the same 
 age, rank and station with himself, nobly rising above the 
 temptations of his youthful years, and devoting himself to 
 God through Christ, and minding the great concerns of 
 eternity 1 
 
 It is exceedingly pleasing to God ; he takes great notice 
 of early piety. " They that seek me early," says he, " shall 
 find me," Prov. viii. 17. And it is observable, how much 
 our Saviour was taken with the young man that came to 
 him, with some concern upon his spirit about eternity ; 
 " Jesus beholding him, loved hira." 
 
 2. In the time of affliction. The Lord says by the pro- 
 phet Hosea, " I will go and return to my place till they 
 acknowledge their offence and seek my face : in their 
 affliction they will seek me early," Hos. v. ult. It is ob- 
 served of Manasseh, that when he was in affliction he be- 
 sought the Lord his God, and humbled himself greatly be- 
 fore the God of his fathers, and prayed unto him, and he 
 was entreated of him, and heard his supplication, and 
 brought him again to Jerusalem, which was his kingdom, 
 2 Chron. xxxiii. 12, 13. 
 
 When people are carried aloft on the airy wings of 
 worldly prosperity, it is hard to get good impressions 
 either made or maintained upon their minds. The charms 
 of the world make their spirits light and volatile, and dis- 
 sipate their better thoughts. But when, in the course of 
 providence, they are cast down from their excellency, and 
 stripped of their gaudy trappings, and their furniture, the 
 mind is more easily inclined to reflection and considera- 
 tion. And now is a proper season to seek a portion that 
 fades not away. The prodigal never thought of returning 
 to his father's house, until he had spent all his living, and 
 was reduced to an extremity of misery. Then, and not 
 till then, he came to himself, and did seek unto his father, 
 and obtained his favour. 
 
 3. Such a time as this is extremely proper for seeking 
 of Christ. You have now both the word and sacrament ; 
 
70 THE NATURE OF SEEKING 
 
 and in them both a crucified Christ is exhibited and set 
 forth to your view. The sacrament is indeed, in its own 
 nature, not a converting, but a confirming ordinance ; yet 
 many have got a gracious glance at occasions of this kind, 
 when the word and sacrament are joined together, and 
 have called the place Peniel. It is good to be in God's 
 way ; he sometimes surprises such with a visit of mercy, 
 as he did Zaccheus, who climbed up to a tree out of mere 
 curiosity to see Christ passing by. 
 Fourthly, How shall we seek Christ 1 
 
 1. We must seek him truly and sincerely, and not as the 
 hypocrites, of whom he complains heavily, (Isa. Iviii.) 
 Why though they fasted and afflicted their soul ? " Ye 
 fast for strife and debate, and to smite with the fist of 
 wickedness," ver. 4. They sought the Lord in the common 
 course of religious duties ; but they had their circle of 
 sinning too, a course of abominations from which they 
 never broke ofi": so their seeking of God was downright 
 hypocrisy. 
 
 I am afraid there are many such seekers of Christ in the 
 visible Church; they draw near to him with their lips, 
 but their hearts are far from him, and their ways are 
 grievous and abominable to him. 
 
 Many, like the Capernaites, seek Christ for the loaves, 
 and not for himself They seek Christ and love Christ as 
 a Saviour from hell and wrath ; but Christ, the brightness 
 of the Father's glory, they know not ; Christ, made sanc- 
 tification, they desire not; Christ saving from sin they 
 cannot endure. 
 
 But if you seek Christ, you must seek him sincerely ; you 
 must seek a whole Christ, and not any part of him separate 
 from the rest. 
 
 2. We must seek him aiFectionately, and with the whole 
 heart, not in a cold indiiferent manner. This way of seek- 
 ing Christ is well exempUfied in David, a man according 
 to God's own heart, and a man in whom the spirit of de- 
 votion seems to have been in a very extraordinary measure. 
 *' As the hart panteth after the water brooks, so panteth 
 
A CIIUCIFIED CURIST, ETC. 71 
 
 my soul after thee, God. Early will I seek thee ; my soul 
 thirsteth for thee ; my flesh longcth for thee in a dry and 
 thirsty land, Avhere no water is." There is a warmth, 
 sprightliness and vigour in these expressions, worthy to 
 be admired and imitated. Christ says, " Give me thine 
 heart ; " and surely it can never be so well bestowed. And 
 remember, whatever else you give him, though you should 
 give him all your substance, yea, though you should give 
 all the members of your body to the fire for him, it would 
 not be accepted without the heart. 
 
 3. We must seek him diligently, as Onesiphorus sought 
 Paul at Rome, 1 Tit. i. 18. " He sought me out diligently 
 and found me." Some of the Roman prisoners were suf- 
 fered to go abroad all the day fettered ; but they returned 
 to the prison at night. If Paul had been kept close in the 
 prison, he might have been easily found out, but having 
 liberty in the day-time, he behoved to be diligently sought 
 for. 
 
 The woman in the parable, who lost a piece of silver, is 
 supposed to light the candle and sweep the house, and 
 seek diligently till she find it. Luke xv. 8. 
 
 If then you would find Christ, you must not fold your 
 hands, and recline your head, but you must get up and 
 bestir yourselves with all diligence, in the use of all the 
 means and ordinances in and by which Christ uses to be 
 found of them that seek him. 
 
 Mind the diligence of the spouse in seeking Christ, 
 and imitate it. She arose and went about the city, in the 
 streets, and in the broad ways, seeking him whom her 
 soul loved. Go you and do so likewise, and you will cer- 
 tainly find him. Song iii. 3, 4. 
 
 4. We must seek him constantly, in opposition to the 
 hypocrite, of whom it is said, " W ill he delight himself in 
 the Almighty ? Will he always call upon God ? Seek his 
 face continually," says David, " wait on the Lord and keep 
 his way." Do not fret, faint, or weary in seeking him, 
 though you should not for some time succeed, as well as 
 you desire. Great men will be waited on, and are very 
 
iL THE NATURE OP SEEKING 
 
 cheerfully waited on by their votaries and dependants; 
 and will not yon wait upon the great God % Will you not 
 seek his Son until you find him, and until he manifest 
 himself to you, and satisfy your souls with his loving kind- 
 ness and tender mercy ? 
 
 II. I now proceed to show that such as seek a crucified 
 Jesus, have no reason to be afraid, but should be of good 
 courage: for, 
 
 1. They are in the way of duty, and that is a safe way, 
 in which there can be no real danger, though people may 
 be afraid of it. " He that walketh uprightly," says Solo- 
 mon, " walketh surely." The way of duty is the way to 
 peace and comfort, the way to heaven and happiness ; it 
 is the king's broad way, and all those who walk in it have 
 his protection, 
 
 I know that people walking in God's way may meet with 
 heavy discouragements, as Jacob did, when he was re- 
 turning at God's call to the land of his fathers. And on 
 the other hand, people walking out of God's way may meet 
 with outward encouragements. Peevish Jonah would not 
 go to Nineveh when God bids him, but he will go to Tar- 
 shish ; and behold he finds a ship as ready as himself to 
 carry him away from God. But if those who are in the 
 way of their duty meet with heavy afflictions, they at 
 the same time have the consolations of God's Spirit, and 
 the testimony of their own spirits to rejoice in : and in 
 the end, they shall find that he has done all things well. 
 
 If then thou art seeking Christ, be not afraid, be not 
 discouraged; thou art just doing what Christ would have 
 thee to do, and what he commands thee to do. 
 
 2. Because they have the promise of finding him. " I 
 love them that love me : and they that seek me early shall 
 find me. And you shall find me, when you shall search for 
 me with all your heart." 
 
 Pluck up your spirits, you that seek a crucified Jesus. 
 Why are you discouraged ? Why lie you thus upon your 
 faces ? The vision is yet for an appointed time ; it will 
 speak and will not tarry. The Lord, whom you seek, shall 
 
A CRUCIFIED CHRIST, ETC. 73 
 
 suddenly come unto you. He has promised to be found of 
 you ; and he is not a man that he should lie. 
 
 There was never man nor woman sought him sincerely, 
 who did not find him according to his promise. 
 
 Use I. believing communicants, see here both your 
 duty and your comfort. 1st, Here is your duty, even to 
 seek Jesus which was crucified. As the Lord said to Elijah 
 in the cave, "What dost thou here, Elijah?" So say I, 
 what doest thou here if thou art not seeking Jesus ? 
 
 I hope you have already found him ; but are there not 
 many things you want upon this occasion, for which you 
 must seek unto him 1 Do not you want more grace and 
 holiness, more of the image of God ? Do not you want 
 strength against your corruptions, particularly such of 
 them as more easily beset you ? Do not you want victory 
 over the world, and over Satan the god of this world, both 
 your inveterate enemies ? Yea, surely, you want all this, 
 and much more than all this. Why then, seek Christ, and 
 you shall have all things in him. 
 
 2dly, Here is comfort in your duty. Are you seeking 
 Christ? Why then, be not afraid; he will be found of 
 you. If you be seeking Christ, Christ is seeking you ; and 
 where two folks are seeking one another, they will in all 
 probability meet. 
 
 But oh, how shall I know that I have found Christ ? Ans. 
 
 1. If you have found him, you will prize the discovery 
 as a matchless display of glorious free grace. How 
 would the malefactor on the scaffold prize a pardon sent 
 to him? How would the hungry thirsty traveller rejoice 
 to find a covered table in the wilderness ? 
 
 2. If you have found him, you will love and esteem him 
 above all things, Matt. xiii. 45, 46. Phil. iii. 8. 
 
 3. If you have found him, you will endeavour to hold 
 him, like the spouse : and not let him go, Cant. iii. 4. 
 
 Use II. Christless, graceless sinners, I invite and entreat 
 you to seek Jesus which was crucified, 
 
 1st, Christ is seeking you, and would gladly have you. 
 If you ask what evidence is there for that, I answer, he 
 
74 THE NATUKE OF SEEKING A CRUCIFIED CHRIST, ETC. 
 
 came to seek and to save that which was lost ; but you are 
 lost and undone, therefore he comes to seek and to save you. 
 
 Has not Christ set up his standard among you by the 
 preaching of the gospel 1 Has he not commanded us to 
 preach repentance and remission of sins in his name to 
 you ? And is not that an evidence of his seeking you ? 
 Kay, sinner, that Bible in thy hand is an evidence that 
 Christ seeks you ; for in it, he speaks as really and particu- 
 larly to thee, as if there were not another besides thee in 
 all the world. 
 
 Again, have you no evidence within your breasts that 
 Christ seeks you 1 Do not you sometimes feel the strivings 
 of the Spirit, the stings and remorses of conscience, which 
 oftentimes put thee to a stand ? Wherefore is he at all 
 this pains with you, unless he desires your salvation '? 
 
 2dly, Seek Christ ; for you will never find a rest to your 
 guilty consciences, or to your w^andering hearts, any where 
 else for ever. As nothing can satisfy the panting thirsty 
 hart but the water brooks, so nothing but the blood of 
 Christ can pacify the guilty conscience. 
 
( 75) 
 
 SERMON V. 
 
 THE NATURE OF FINDING CHRIST EXPLAINED, AND 
 
 THE PRIVILEGES ENJOYED BY THOSE WHO HAVE 
 
 FOUND HIM OPENED UP. 
 
 John i. 41. — "We have found the Messias; which is, being interpreted, 
 the Christ." 
 
 In the last discourse I endeavoured to open up that great 
 duty and privilege, of seeking a crucified Christ, from these 
 words, Matt, xxviii. 5. " And the angel answered and said 
 unto the woman, Fear not ye : for I know that ye seek 
 Jesus, which was crucified." Seeking and finding are con- 
 nected together, as the precept and the promise, the duty 
 and the reward. If you have been really seeking Christ, as 
 you were directed, you have been well employed, and I hope 
 not altogether without success ; and you will desire to hear 
 something about finding him. 
 
 The words read, give us occasion to discourse on this 
 subject, which follows naturally upon the former. " We 
 have found the Messiah," (fee. 
 
 John the Baptist, Christ's immediate forerunner, had two 
 of his disciples standing with him ; and looking upon Jesus 
 as he walked, he says in their hearing, " Behold the Lamb 
 of God," ver. 36. The Lord so far blessed this verbal testi- 
 mony of John to his disciples, that they presently followed 
 Jesus. One of the two who heard John speak, was An- 
 drew, Simon Peter's brother. He was concerned to get 
 his brother acquainted with Christ ; therefore he, and pro- 
 bably the other disciple, went both together in search of 
 Peter ; but Andrew first found him. Hence observe, the 
 
76 THE NATURE OF FINDING 
 
 grace of God in the heart gives one a kindly concern for 
 the salvation of others. Andrew got acquainted with 
 Christ, and he cannot be easy, till he get his brother ac- 
 quainted with him also. Paul's heart's desire and prayer 
 to God for his countrymen, was not the restoration of the 
 worldly kingdom to them, or that all their enemies might 
 be subdued under their feet, but that they might be saved ; 
 saved with a spiritual and eternal salvation, Rom. x. 1. 
 When Agrippa said to him, " Almost thou persuadest me 
 to be a Christian," he answers with great good will and 
 concern for the king's soul, and the souls of those who 
 were with him, " I would to God that not only thou, but 
 also all that hear me this day, were both almost and alto- 
 gether such as I am, except these bonds," Acts xxvi. 28, 
 29. If a man's riches and wealth increase, he grows more 
 covetous and envious ; he would engross all to himself, and 
 cannot bear any to be above him, or equal with him. The 
 world contracts the hearts of its children, and makes them 
 narrow spirited, selfish and invidious. But the grace of 
 God has just the contrary effect ; it dilates, widens and 
 opens the heart where it dwells ; so that truly gracious 
 persons earnestly desire, that all others be partakers of 
 the same grace with themselves, and will use all proper 
 means to bring them unto the possession thereof. Andrew 
 here seeks his brother, and brings him to Christ. 
 
 The words of my text, are Andrew's joyful and trium- 
 phant speech to his brother upon finding him ; " We have 
 found the Messiah ; which is, being interpreted, the Christ." 
 The word Messiah is Hebrew ; and being turned into 
 Greek, it is Christ ; and both these words being turned 
 into our language, signify the same thing, viz. the Anointed. 
 The particle the, in this place is emphatical, and not merely 
 propositive. He is the, or that anointed one, by way of em- 
 inency. Other kings, prophets and priests, were anointed ; 
 yea, all the people of God are called his anointed ; but he 
 was anointed with the oil of gladness above his fellows, and 
 received not the Spirit in measure. 
 
 This word, eureka, " I have found it," is made famous 
 
CHRIST EXPLAINED, ETC. 77 
 
 l)y Archimedes the rnathcmatician, who, in a great excite- 
 ment, between glorying and rejoicing, first cried out so, 
 when he had found the secret of king Hiero's crown ; but 
 it is made much more ftimous by Andrew, in the text, who, 
 upon the finding of Christ, came running to Peter with 
 Archimedes's word ; we have found him, we have found 
 him. 
 
 In discoursing farther on these words, I will first show 
 what it is to find Christ : and secondly, what they find who 
 find Christ, that fills them with such joy and triumphant 
 boasting. 
 
 As to the first of these, what it is to find Christ, I take 
 it up in two things. 
 
 1st, There is a saving discovery of Christ made unto the 
 soul ; and the soul sees him in such a light as it never saw 
 him in before, which makes it cry out with Andrew, I 
 have found him, I have found him : and behold, " He is alto- 
 gether lovely, the chief among ten thousand," Cant. v. 16. 
 
 There is an objective discovery of Christ made in the 
 gospel, to all that hear it. There he is held forth and ex- 
 hibited, in his glorious person, natures, oflSces, and graces, 
 as the great propitiation through faith in his blood ; as 
 the only mediator betwixt God and man ; as the way, the 
 truth, and the life, through whom alone sinners can come 
 unto the Father. But though the sun shine in his meri- 
 dian brightness and splendour, they that are blind cannot 
 see it. And thus it is with sinners ; the god of this world 
 hath blinded their minds, that they cannot behold Christ, 
 the brightness of the Father's glory, shining in the dis- 
 pensation of the gospel. 
 
 But there is an internal subjective discovery of Christ 
 made in, and unto the soul, that finds him by the Holy 
 Ghost. This Paul experienced at his conversion ; and 
 speaks of it. Gal. i. 15, 16. "But when it pleased God, 
 who separated me from my mother's womb, and called me 
 by his grace, to reveal his Son in me, that I might preach 
 him among the heathen ; immediately I conferred not with 
 flesh and blood." The particle in is emphatic : Christ is 
 
78 THE NATURE OF FINDING 
 
 revealed unto all that hear the gospel ; but he is revealed 
 only in them that believe. A ray of heavenly light darts 
 upon their minds, and dispels the thick darkness which 
 formerly overshadowed them, and makes them to discern 
 Jesus Christ in his superlative beauty, brightness, glory, 
 and excellency. The apostle Paul, at his conversion, had 
 not only his bodily sight restored unto him, but the eyes 
 of his understanding were enlightened ; for he was filled 
 with the Holy Ghost, whose ofiice it is to discover Christ 
 unto the soul, and to form Christ in the soul. 
 
 Now, the mind being thus enlightened, it discerns in 
 Christ three things : 
 
 1. A transcendent glory and excellency in him ; where- 
 as, formerly, it saw no form nor comeliness in him, for 
 which it should desire him; and therefore despised and 
 rejected him. Now, the man sees a glory in his holy, 
 though humble and mean birth ; in his righteous life, and 
 in his bloody death : instead of being ashamed of the cross, 
 which was, and is the great stumbling block to the world, 
 he glories in it, and desires to know nothing but Jesus 
 Christ, and him crucified : what formerly he thought a 
 blemish in Christ, he now esteems as a shining beauty. 
 
 2. A suitableness in Christ, both as to the glory of God, 
 and to its own case in particular. When once the sinner's 
 eyes are opened to behold the abominable nature, and the 
 dreadful demerit of sin, he begins to think how he can be 
 saved, in a way suited unto the honour of the divine per- 
 fections. Sin is a breach of the law of God ; it is injurious 
 to his justice and righteousness; and such is his holiness, 
 that he can have no communion with sinners : and the 
 word of truth is already gone out of his mouth, " the soul 
 that sinneth shall die." How then can sinners be saved, 
 in a consistency with God's perfections 1 Why, the soul 
 finding Christ, discovers in him a suitableness unto all the 
 divine perfections; so that, in and through him, mercy 
 and truth shall meet together, and righteousness and peace 
 shall embrace one another. He who was not subject to 
 the law, shall be made under the law, and magnify and 
 
CHRIST EXPLAINED, ETC. 
 
 79 
 
 make it more honourable by his obedience unto it, than it 
 would have been by the continued obedience of saints and 
 angels through eternity. He who knew no sin, shall be 
 made sin ; and lie who is the fountain of blessing, shall be 
 made a curse, that we may be made the righteousness of 
 God in him ; and that we may be redeemed from the curse 
 of the law, and obtain the blessing. 
 
 But then, the soul finding Christ, finds in him a suit- 
 ableness unto its own particular case and circumstances. 
 We never saw one thing answer to another so exactly, as the 
 Saviour does to the sinner ; and those who find him, are made 
 very sensible of this : they are poor and miserable, he has 
 riches unsearchable : they are weak and foolish, in him are 
 hid all the treasures of wisdom : they are guilty and bound 
 over to death, he is the great propitiatory sacrifice : they are 
 unholy, yea, all as an unclean thing, he is without spot 
 and blameless, and is made unto them sanctification : 
 they are in bondage to their enemies, he is a King able to 
 subdue them. 
 
 3. An abiUty and willingness to save. The soul finding 
 Christ, not only finds cTne who is able to save to the utter- 
 most, but one who is as willing as he is able. The soul 
 discerns good will and kindness in Christ, towards itself 
 in particular ; as Paul did, 1 Tim. i. 15. " This is a faith- 
 ful saying, and worthy of all acceptation, that Christ Jesus 
 came into the world to save sinners, of whom I am chief." 
 
 Sinners, under deep convictions, are ready to hesitate 
 on Christ's willingness, saying, will he ever be merciful to 
 such a vile sinner as me 1 But when there is a full dis- 
 covery of Christ made to the soul, the objection is removed ; 
 and the soul discerns good will and kindness towards itself, 
 in the face of Jesus Christ. 
 
 2dly. This saving discovery of Christ being made to the 
 soul, immediately the soul closes with him, and is united 
 unto him by the Spirit and faith. " They that know thy 
 name will put their trust in thee," Psal. ix. 10. " If thou 
 knewest the gift of God — thou wouldest have asked of 
 him," John iv. 10. The soul finding Christ, says of him, 
 
80 THE NATURE OF FINDING 
 
 " This is my rest, and here will I abide. He is my righte- 
 ousness, my rock, my refuge, my portion, for time and for 
 eternity." 
 
 I proceed, secondly, to show, what they find who find 
 Christ, that fills them with such joy and triumphant boast- 
 ing. And, 
 
 1. They who find Christ, find life. Prov. viii. 35. " For 
 whoso findeth me, findeth life ; and shall obtain favour of 
 the Lord." How greedily would a drowning man lay hold of 
 a rope thrown in to him to pull him out 1 how would the 
 malefactor upon the scafibld rejoice at the king's pardon 
 being sent to him? How much more must the sinner, 
 who saw himself bound with the cords of death and dam- 
 nation, rejoice to have them loosed! The judge said unto 
 him, thou shalt surely die, and he looked for nothing 
 else ; but Christ has said unto him, thou shalt live and 
 not die. 
 
 They who find Christ, find a life of justification. The 
 law's condemnatory sentence is repealed, and its obliga- 
 tory bond cancelled : they are declared righteous, on ac- 
 count of his righteousness imputed unto them, and they 
 are adjudged unto eternal life. They find a hfe of sancti- 
 fication : the seeds, habits, and principles of grace, are im- 
 planted in their hearts by the Holy Ghost : so that from 
 thenceforth they live unto God, and unto his Son Jesus 
 Christ. 
 
 They find a life of inward comfort. Christ says to the 
 justified sinner, as David's men said to Nabal, " Peace be 
 both to thee, and peace be to thine house, and peace be 
 unto all that thou hast," 1 Sam. xxv. 6. None have such 
 cause to lead a joyful life, as those who have found Christ ; 
 for they have peace with God and eternal life : all things 
 are theirs, and all things shall work together for their good. 
 
 They find a life of glory. John x. 28. " I give unto 
 them eternal life." This life of glory is begun in their 
 regeneration, and carried on in their gradual sanctification. 
 Heaven is brought down to their souls ; and when their 
 souls are carried up into heaven, and " when Christ who 
 
CHRIST EXPLAINED, ETC, 81 
 
 is their life shall appear, then shall they also appear with 
 him in glory." 
 
 2. They who find Christ find liberty. " In whom we 
 have redemption through his blood," Eph. i. 7. Christ 
 himself says, " If the Son shall make you free, ye shall be 
 free indeed," John viii. 36. Life is very uncomfortable 
 without liberty. How would it embitter life, to be always 
 in prison and in chains ; but if it could give one joy, just 
 to be brought out of prison and set at liberty, how much 
 more would one rejoice, to be brought out of prison to 
 reign, as Solomon speaks? What a heavy life had the 
 Jews in Babylon for seventy years, being in bondage to a 
 foreign enemy ; and " how was their mouth filled with 
 laughter, and their tongue with singing, when the Lord 
 turned again their captivity," Psal. cxxvi. 2. Then they 
 cried, " The Lord hath done great things for us : whereof 
 we are glad," ver. 3. I remember it is said of the Grecians, 
 that when Titus Flaminius had restored their ancient 
 liberties, and proclamation was made thereof by an herald, 
 they so pressed to hear it, that the herald was in great 
 danger of being squeezed to death among the people ; but 
 when the proclamation was ended, there were heard such 
 shouts and acclamations, that the very birds of the air fell 
 down astonished with the noise, while they continued to 
 cry, a saviour, a saviour. 
 
 My brethren, that thraldom and bondage from which 
 Christ delivers us, is much greater and more dreadful, 
 than that from which Titus delivered the Greeks. Sinners 
 are bond slaves to a foreign prince, a prince of another 
 nature than themselves ; they are shut up in the prison of 
 a natural state, and bound with many bands and fetters : 
 but finding Christ, they find liberty ; he knocks off their 
 chains and fetters, opens the prison doors, and says to 
 them, Go forth, you are free. Oh then, how much are they 
 bound to show forth the praises of him, who hath called 
 them out of darkness into his marvellous light ! 
 
 3. They who find Christ, find a treasure. The kingdom 
 of heaven, i. e. the gospel, or Christ in the gospel, " is like 
 
82 THE NATURE OP FINDING 
 
 unto a treasure hid in a field ; the which when a man 
 hath found, he hideth, and for joy thereof, goeth and selleth 
 all that he hath, and buyeth that field," Matt. xiii. 44. 
 
 There are several things in the notion of a treasure, 
 which agree very well unto Jesus Christ. Thus, for ex- 
 ample, there is preciousness in the notion of a treasure ; 
 things treasured up are precious, either in their own na- 
 ture, or in the esteem of those who make them their trea- 
 sure. How well does this agree to Jesus Christ 1 he is 
 precious in himself, and likewise unto them that beheve. 
 They who find him, find the pearl of great price ; the plant 
 of renown ; the altogether lovely object ; the most valuable 
 blessing that heaven can bestow, or mankind receive. 
 
 There is riches in a treasure. Worldly men treasure 
 up riches and wealth as their portion; but whoso find 
 Christ, find the richest treasure that can be conceived. 
 Hence we read of the unsearchable riches of Christ, and of 
 all fulness dwelling in him. 
 
 These riches do not consist of silver and gold, which are 
 perishing things, and unsuitable to the soul ; but they are 
 spiritual and eternal riches, riches of grace, and riches of 
 mercy, and riches of glory. 
 
 Again, there is hiddenness in a treasure. Things trea- 
 sured up are secret and hidden from the world. Christ is 
 the treasure hid in the field of the gospel ; he is a vailed 
 beauty which fcAV have eyes to discern ; he is a mystery in 
 his person, offices, and grace ; the blind world know him 
 not at all ; they who believe know him but in part ; " but 
 when that which is in part shaU be done away, then that 
 which is perfect shall come." 
 
 And then, there is a variety in a treasure. And so those 
 who find Christ, find a rich variety in him for their enter- 
 tainment : here is food, here is clothing, here are remedies 
 for all diseases, salves for all sores ; here are all the pre- 
 cious promises ; here is armour for the day of battle, and 
 comfort for the day of distress ; here is wisdom, and righte- 
 ousness, and sanctification, and redemption. 
 
 4. They who find Christ, find rest : he is the rest where- 
 
CHRIST EXPLAINED, ETC. 83 
 
 with the weary may obtain rest, and he is the refreshing ; 
 therefore he solemnly invites the weary world of mankind 
 sinners unto him, saying, " Come unto me all ye that la- 
 bour and are heavy laden, and I will give you rest. Take 
 my yoke upon you for it is easy, and my burden for it is 
 light," Matt. xi. 28, 29. Now those who find Christ, find 
 a threefold rest. 
 
 1st, They find a present rest to their consciences, Rom. 
 V. 1. "Therefore being justified by faith, we have peace 
 with God." When conscience is awakened by the terrors 
 of the law, the sinner naturally seeks rest and peace in the 
 law, by his reformation and obedience ; but still the con- 
 science is not at peace, for it is impure, and threatens the 
 sinner with eternal wrath : but the sinner finding Christ, 
 gets the thorn of guilt pulled out of his conscience ; it is 
 purified, and pacified, and instead of accusing and con- 
 demning him, it absolves, and clears, and comforts him. 
 
 2dly, They find a present rest to the heart. The heart 
 of man is a large and capacious thing, so that the whole 
 creation can never satisfy it ; but it is still crying, give, 
 give, and never says it is enough. " The eye is not satis- 
 fied with seeing, nor the ear with hearing ; that which is 
 crooked cannot be made straight, that which is wanting 
 cannot be numbered." The world is such a lottery, that 
 if a man were to draw through eternity, he would still 
 draw blanks, and never draw the prize. But they who 
 find Christ, find an immediate rest to the wandering un- 
 satisfied heart. Now they are at a point, and will go no 
 further : they say with the Psalmist, " And now, Lord, 
 what wait I for ? my hope is fixed on thee ; this is my 
 rest, and here I will abide." 
 
 3dly, They find a future eternal rest in heaven, Heb. iv. 
 9. " There remaineth therefore a rest to the people of God." 
 They may have a restless life here, in respect of outward 
 troubles and calamities ; but heaven will make amends for 
 all. And as meat relishes best with the hungry, and rest 
 is most refreshing to the weary ; so there will be a certain 
 sweetness in the heavenly rest of the saints, after all their 
 
84 THE NATURE OF FIXDING 
 
 labours, and sorrows, and sufferings, which would not have 
 been in it, if they had never endured these things, 
 
 5. They who find Christ, find a refuge. David tells us, 
 that when he was in great distress, and all refuge failed 
 him, he said unto the Lord, " Thou art my refuge," Psal. 
 cxlii. 4, 5. It is prophesied of the Messiah, that he " shall 
 be as an hiding place from the wind, and a covert from 
 the tempest : as rivers of waters in a dry place ; as the 
 shadow of a great rock in a weary land," Isa. xxxii. 2. 
 The justice of God pursues the sinner out of Christ; and 
 when the sinner's eyes are opened to see the enemy and 
 avenger hard at his heels, he cries, and flies, and knows 
 not what to do : but finding Christ, he finds a refuge where 
 he may be safe from the pursuer. And oh, how acceptable 
 and refreshing is this refuge unto him ! It is like the 
 water brooks to the poor panting and braying hart, or the 
 king's pardon to the malefactor upon the scaffold. 
 
 It is observable, that great pains were taken of old to 
 make the way unto the cities of refuge plain and patent. 
 The magistrates of Israel were commanded to prepare the 
 way unto them, as we see, Deut. xix. 3. And it is in allu- 
 sion hereunto, that the Baptist calls himself, " The voice 
 of one crying in the wilderness, prepare ye the way of the 
 Lord, make his paths straight." The roads leading to this 
 city were to be more than thirty cubits broad ; the hills 
 on the way to them were to be levelled, the ditches to be 
 filled up, and bridges laid over the waters ; and, at 
 the parting of the roads, there were statues erected with 
 this inscription, refuge, refuge, and with a hand pointing 
 to the city of refuge, that those who were flying to them 
 might have nothing to retard their motion. 
 
 And no doubt, the first sight of one of those cities would 
 be very rtjoicing to the heart of a poor man, who having 
 slain one unawares, was flying thither : even so the poor 
 convinced contrite sinner, hotly pursued by avenging jus- 
 tice, rejoices with joy unspeakable and full of glory, to find 
 Christ, the great refuge of heaven's estimation for people 
 in those circumstances. 
 
CHRIST EXPLAINED, ETC. 85 
 
 6. They who find Christ, find a portion. When David 
 found himself cast oif at all hands, he cried unto the Lord, 
 " Thou art my portion in the land of the living," Psal. 
 cxlii. 6. The double portion of goods moveable, was one 
 of the rights of primogeniture among the Jews ; and so 
 all those who are members of the general assembly and 
 church of the first-born, having Christ for their portion, 
 have the double portion. It is not a portion of silver and 
 gold, houses or lands; all these things fade away and 
 perish with the using ; but it is a portion that will out- 
 live all the clay portions of the world's children : it is a 
 crown of glory that fades not away ; an inheritance incor- 
 ruptible and undefiled ; it is a soul enriching, satisfying 
 and up-making portion for time and eternity. 
 
 Lastly, They who find Christ, find all things in him 
 necessary to their eternal happiness and welfare. Read 
 the eighth chapter to the Romans, and there you have an 
 inventory of your privileges in and by Jesus Christ. 
 " Whether Paul or Apollos, or Cephas, or the world, or life 
 or death, or things present, or thing to come, all are yours, 
 and ye are Christ's, and Christ is God's." 
 
 The things of the world answer their respective ends 
 and purposes for which they were designed; but Jesus 
 Christ is profitable for all things ; in him we are completely 
 furnished with every thing necessary for our eternal well. 
 
 Use 1. Let us see, acknowledge, and applaud the happi- 
 ness of those who have found Christ. Let us say, Happy 
 is the people in such a case ! " Happy art thou, Israel, 
 people saved by the Lord." They have found life, they 
 have found liberty, a treasure, a rest, a refuge, a portion, 
 all things necessary for their eternal happiness. Is it pos- 
 sible for us to figure in our own minds a person or a people 
 in better circumstances ? 
 
 You that are merry jovial persons in the world, think not 
 religion a melancholy exercise ; count not the saints of the 
 Most High to be of all men the most miserable : they are 
 satisfied with their lot and portion, yea, rejoice and glory in 
 it, and would not exchange with you for a thousand worlds. 
 
86 THE NATURE OF FINDING 
 
 2. Search and try, examine yourselves whether you have 
 found Jesus Christ ? You were lately making a very solemn 
 profession of seeking a crucified Jesus, while you sat down 
 at his table. How have you succeeded ? Have you found 
 him 1 Consider, 
 
 1st, If you have found him, you will prize the discovery 
 and be highly transported with it. Augustine was so 
 transported with the discovery of the truth, in his dis- 
 pute with the Manicheans, that he clapt upon the table, 
 and cried, Coudusiom est contra Manickeos. " The Mani- 
 chees have no more to say." If the discovery of truth is 
 so transporting, how much more transporting must the 
 discovery of him who is the truth itself be ! You wiU say 
 within yourselves, I was seeking asses, and behold I have 
 found a kingdom ; I was wandering in search of happiness, 
 now I have found it ; I was a dog under the table, now 
 I sit among the children at the table ; I was feeding on 
 dust with the serpent, and on husks with the swine, now 
 I have found the hidden manna, the bread of life which 
 came down from heaven. 
 
 2dly, If you have found him, you will love and esteem 
 him above all things. 
 
 The merchantman seeking goodly pearls, when he had 
 found the pearl of great price, went and sold all that he 
 had and bought it. Matt. xiii. 46. People may judge of 
 their state, by the habitual current of their affections. 
 What is it you love and esteem most of all ? Is it Christ 
 or the creatures, heaven or earth, the seen or the unseen 
 world ? 
 
 3dly, If you have found liim, you will have got other 
 views of sin and of yourselves, than ever you had before. 
 
 Manifestations of the glory of Christ, are ever attended 
 with humbling discoveries of the nature of sin. When 
 Job had seen the Lord, he cries out, " Behold I am vile ; I 
 abhor myself, and repent in dust and in ashes :" and 
 Isaiah, upon the same occasion cries out, " Wo is me, for I 
 am undone ; I am a man of unclean lips," Job xlii. 5, 6. 
 Isa. vi. 5. 
 
CHRIST EXPLAINED, ETC. 87 
 
 4thly, If you have found him, you will earnestly desire 
 greater and farther discoveries of him ; you will say with 
 Moses, " I beseech thee, show me thy glory," Exod, xxxiii, 
 18. Moses had often before this time seen the glory of the 
 Lord ; the Lord had talked with him face to face, as a 
 man talks with his friend. But communion with God is 
 one of those things which never cloys or wearies the soul ; 
 therefore he cries out, with as great earnestness as ever, 
 " I beseech thee, show me thy glory." 
 
 Lastly, Unregenerate sinners, living without God in the 
 world, I exhort you to seek Christ, and not to give over 
 tlie search until you find him. 
 
 1. Consider what a great mercy it is, that God will be 
 found of you. He will not be found of the fallen angels ; 
 he wiU not be found of the damned in hell ; but he will be 
 found of you, if you will seek him with all your heart. 
 
 2. If you will not seek him now, the time will come 
 when you shall seek him and he will not be found of you. 
 So be has threatened, Prov. i. 24. and downwards, " Because 
 I have called and you refused, I have stretched out my 
 hands and no man regarded. I also will laugh at your 
 calamity, and mock when your fear cometh. Then shall 
 they call upon me, but I will not answer ; they shaU seek 
 me early, but they shall not find me." 
 
(88) 
 
 SERMON VL 
 
 THE GREAT ADVANTAGE OF AFFLICTIONS TO THE 
 PEOPLE OF GOD. 
 
 Gex. xlii. 36. — " And Jacob their father said unto them, Me have ye 
 bereaved of my cliildren : Joseph is not, and Simeon is not ; and ye 
 will take Benjamin away : all these things are against me." 
 
 It is amazing to think of the divine condescension, in estab- 
 lishing such a close connexion betwixt his own glory and 
 the good of his people. The right improvement of this 
 consideration, is enough to quiet the mind of a Christian, 
 under the most dark and perplexing event of Providence 
 that can befall him. What greater security would we 
 have, that all things shall work together for our good, 
 than this, that our good is in a close connexion with the 
 divine glory : yet how ready are we to put asunder what 
 God hath joined? The Christian, in the hastiness of his 
 spirit, occasioned by a multiplicity of sore trials, is apt to 
 say with Jacob, " all these things are against me : " where- 
 as, the promise says, that all these things shall work to- 
 gether for his good. 
 
 In this chapter we are told, that Jacob's sons were sent 
 down to Egypt to buy corn, because of the famine in their 
 own land. Joseph, their brother, whom they had sold, was 
 now governor of all the land of Egypt ; and it was he who 
 sold to all the people of the land. He knew his brethren 
 when they came to him, though they did not know him. 
 He dealt severely with them at the first, which brought 
 their old guilt to their remembrance. He threatens them 
 as spies; puts them all in prison for three days; takes 
 
TUB GREAT ADVANTAGE OF AFFLICTIONS, ETC. 89 
 
 Simeon and binds him before their eyes, to keep him until 
 they should return ; and orders them to bring their young- 
 est brother Benjamin along with them, the favourite son, 
 whom the father would not send with his brethren at first, 
 lest peradventure some mischief should befall him. 
 
 When they came home and told all this unto their father, 
 the good old man, in a fit of strong grief, cries out, " Me 
 have ye bereaved of my children." It is a supplement, 
 but a natural one, as appears from what follows ; ye have 
 bereaved me, or robbed me. They had sold Joseph into 
 the hands of the Ishmaelitish merchants, though their 
 father knew it not, but imagined that he was destroyed 
 by wild beasts ; and this deed of theirs gave rise to what 
 befell the other two, to wit, the binding of Simeon, and the 
 demanding of Benjamin; so that they were justly charge- 
 able with robbing the old man of his sons. New trials 
 bring old ones of the same kind fresh to remembrance. 
 
 The fate of Simeon's and Benjamin's puts Jacob in mind 
 of his son Joseph ; and so he makes an enumeration of some 
 heavy trials with respect to him. " Joseph is not." He 
 reckoned that he was dead long ago. " Simeon is not ;" he 
 was bound by the governor of the land of Egypt, and he 
 gave him up for dead also. And as for Benjamin, whom 
 they wanted to take along with them, it is likely, he 
 thought, that if he went once away, he would never see 
 him more : so that here was a train of sore trials ; and the 
 old man, under the weight of them, cries out, " all these 
 things are against me ; " or, as it is in the original, " upon 
 me : " that is, they are extremely heavy upon me, insomuch 
 that they cannot be borne ; they will sink me even to the 
 grave. Yet in all this God had a kind design towards 
 Jacob and his family. He was to bring much good to him 
 out of these sore trials ; but he, in the excess of his grief, 
 could not see how this breach upon breach, made upon his 
 family, could tend to his and their advantage ; and there- 
 fore he says, " all these things are against me." 
 
 The observation from the words is, whatever discourag- 
 ing thoughts the Christian may have under the trials of 
 
90 THE GREAT ADVANTAGE OF AFFLICTION'S 
 
 life, yet it is most certain, that not one of them are against 
 him, but all of them for his good. This observation I pro- 
 pose to illustrate. 
 
 First, They are, by divine appointment, subservient to 
 the great work of sanctification in him. The Apostle, speak- 
 ing of our earthly parents, says, " They, verily, for a few 
 days, chastened us after their own pleasure: but he for 
 our profit, that we might be partakers of his holiness." 
 Parents chastise their children after their own pleasure, 
 which is often not well regulated ; yea, often they chastise, 
 rather for gratifying their own passion than profiting their 
 children: but our heavenly Father chastises his children 
 always for their profit. And if it be asked, where is the 
 profit they get by it 1 The answer is, they are made par- 
 takers of their Father's holiness, and that is the greatest 
 gain. 
 
 Afliictions are his lance, whereby he lets out the humours. 
 They are the furnace into which he casts the vessels of 
 mercy, not to destroy them, but to prepare them unto 
 glory. He sits as a skilful refiner watching over his metal, 
 that nothing be lost but the dross; and he brings it at 
 length out of the furnace, shining and pure as gold. Now, 
 my brethren, sanctification is a thing absolutely necessary 
 to us ; " for without holiness no man shall see the Lord : " 
 and then, it is the top of the desires of the saints. If there 
 is any one thing which they wish for above another, it is, 
 that they may be made partakers of his holiness. And if 
 this be so, then, certainly, that which is a mean of advanc- 
 ing holiness in them, must needs be profitable unto them. 
 But afflictions are one of these means ; and therefore the 
 Christian must not say with Jacob, " all these' things are 
 against me." True, indeed, some carry a cross who are 
 not following after Jesus. Many are under great afflic- 
 tions, and, at the same time, in the gall of bitterness. But 
 you must consider, that the good efiect of afflictions is by 
 the appointment of God: therefore, when the chosen of 
 God are called to take up the cross, this divine appoint- 
 ment will be upon it ; and so sanctification will flow from 
 
TO THE PEOPLE OF GOB. 91 
 
 it. The crabbed tree of the cross, by the kindly influence 
 of the Holy Ghost, brings forth fruits of righteousness, to 
 , the praise and glory of God. Hence the righteous are said 
 to flourish like the palm-tree, which grows the more that 
 it is pressed down. 
 
 SeconcUt/, The difliculties occurring in the Christian's 
 life are not against him, but for his good ; because by them 
 he is conformed unto Jesus Christ his head ; of whom we 
 have, among others, this surprising account, " that he was 
 a man of sorrows, and acquainted with grief." How strong 
 and nervous are the expressions. A man of sorrows is 
 more than a sorrowful man : It is a man, as it were, made 
 up of sorrows. Now, as conformity to Christ is the in- 
 dispensable duty of the saints, so it is their interest ; and, 
 at the same time, the greatest piece of honour that can be 
 conferred upon them, Rom. viii. 29. However, let it be 
 observed, that conformity to Christ lies not in mere suffer- 
 ing. It is not our being afflicted, but our bearing afflic- 
 tions in a Christian manner, that makes us conformed 
 to Jesus Christ. Hence the Apostle says, " Behold we 
 count them happy which endure;" that is, who hold out 
 with patience, resignation and resolution, still persevering 
 in the exercise of grace, and in the practice of duty. There 
 was a peculiar temper and disposition of mind appeared 
 in Christ, through the whole scene of his suffering ; and 
 the more or less of that temper that the Christian dis- 
 covers, under his trials, just so much the more or less is 
 he conformed unto Jesus. When he left the world, as the 
 apostles succeeded him in preaching the gospel, so they 
 succeeded in suffering for the sake of it ; and under their 
 sufferings, they gave the world a very bright representation 
 of their Master's temper. And truly, the first man that 
 died in defence of Christianity, I mean Stephen, seems to 
 1)0 as much moulded into the spirit of his Master as any 
 man could be. He left the world with a meekness and 
 patience, and good will towards men, and even his enemies, 
 much like to what the Redeemer discovered upon his 
 leaving the world. The one said, " Father, forgive them, 
 
92 THE GUEAT ADVANTAGE OF AFFLICTIONS 
 
 for they know not what they do." The other, " Lord, lay 
 not this sin to their charge." 
 
 Thirdly, The afflictions occurring in the life of a Chris- 
 tian are for his advantage, because by them his graces are 
 exercised and manifested. The stubbornness and rebellion 
 of the Israelites in the wilderness, exercised and displayed 
 the meekness of Moses. Neither had we heard so much 
 of the patience of Job, if he had not laboured under a 
 variety of the sorest calamities. The afflictions of good 
 men not only discover the habit of grace in them, or show 
 them to be gracious, but the graces which they have are 
 brought forth into action. The rust and dimness which 
 they contracted in time of peace, is rubbed off in the time 
 of affliction, and they shine illustrious as arms in the day 
 of battle. It is an honour to be called forth from the 
 crowd, and made an object of admiration to angels, to the 
 world, and to men. These blessed spirits above, behold 
 with joy and admiration the faith, the hope, the patience, 
 the meekness, and the resignation of the saints on earth 
 under their trials. It is an honour to be called to give 
 evidence of the power of the grace of God, and of the 
 reality that is in the religion of Christ. There are many, 
 whose names send forth a savoury perfume in the churches 
 of Christ to this very day, who would have long since suns 
 in oblivion, had it not been for some eminent trial, 
 wherewith they were exercised, and under which they 
 eminently displayed the grace of God in them. 
 
 Fourthly, Whatever dismal apprehensions the Christian 
 may have of the troubles in his life, they are for his good ; 
 because, often, they are the means of preventing much sin, 
 that otherwise would be committed. It is oftentimes a 
 mercy to the Lord's people, that their way is hedged up 
 with thorns, otherwise they would break over and tread 
 upon forbidden ground, Hos. ii. 6. and that there is a wall 
 reared up, so that they cannot find their paths. When 
 the Lord sends a cross to meet them, as he did Abigail to 
 meet David, they may say with him, " Blessed be the Lord 
 God of Israel, who sent thee this day to meet me." That 
 
TO THE PEOPLE OF GOD. 93 
 
 meeting, you know, prevented much bloodshed and mis- 
 chief, which David, in his wrath, designed against Nabal 
 and his family. Thus, I say, the Lord makes the afflic- 
 tions of his children serve to restrain corruption in them, 
 which would otherwise break forth. One is in poverty 
 and straits : the Lord, by these, prevents pride, oppression, 
 and trusting in uncertain riches, which, perhaps, the Chris- 
 tian would have fallen into, if his circumstances had been 
 better. Another complains of the loss of children, or other 
 dear and useful relations, and says with Jacob, " all these 
 things are against me." Why, it is likely, if these earthly 
 comforts had been continued, they would have usurped 
 God's room in the believer's heart ; and if so great an evil 
 was prevented by removing them, then, certainly, their 
 death was for our good. 
 
 Fifthly^ Trials in the life of the child of God are for his 
 profit, because they crucify him unto the world, and all 
 things therein. It is said of the Hebrews, that they " en- 
 dured a great fight of affliction, and took joyfully the 
 spoiling of their goods, knowing in themselves, that they 
 had in heaven a better and an enduring substance : " 
 Sanctified afflictions indeed ! The people of God, as well 
 as others, are too much inclined to take up their resting 
 place on this side Jordan. They would fain settle in the 
 wilderness, in some fits at least, without fighting their way 
 through to the heavenly Canaan: therefore God makes thorns 
 and briers to spring up in all those places they choose to 
 rest in, that so they may arise and depart, saying, surely 
 this is not our rest, because it is polluted. We are apt not 
 only to groan, but to continue big with expectations from 
 the creature, in the midst of repeated disappointments. 
 We are still for hewing out the other cistern, and smiting 
 the other rock, though the cistern holds no water, and 
 though the rock flashes fire in our face, and burns it, in- 
 stead of yielding water for our refreshment. 
 
 Now, as this earthly disposition is dishonouring to God, 
 and prejudicial to the saints, so God makes use of afflic- 
 tions to be the death of it. He exercises his people with 
 
94 THE GllEAT ADVANTAGE OF AFFLICTIONS 
 
 sore trials, perhaps both within and without, and con- 
 tinues them, so that they go all their days in the bitter- 
 ness of their souls, and never eat their bread with pleasure. 
 He suffers them to meet with one disappointment upon 
 the back of another ; so that they are at length, in a great 
 measure, deadened to the world. Their expectations and 
 affections are carried off it, and raised to heaven, to the 
 more substantial and durable things within the vail. They 
 look upon it as a crucified thing, as a flower which the 
 Spirit of God has blown upon and blasted ; and so they 
 leave it in their affections and pursuits. They turn their 
 backs upon it, and their faces are as though they would 
 go up to Jerusalem. Now, certainly, that which produces 
 such a notable effect as this, is good ; and therefore, in- 
 stead of saying with Jacob, " all these things are against 
 me," the followers of the Lamb ought to say with David, 
 " It is good for me that I have been afflicted, that I might 
 learn thy statutes." 
 
 In the sixth place. The afflictions in the life of a believer 
 are not against him, but for him, whatever he may appre- 
 hend ; inasmuch as by these he gets a treasure of valuable 
 experiences, Rom. v. 3, 4, " And not only so, but we glory 
 in tribulations also: knowing that tribulation worketli 
 patience ; and patience, experience ; and experience, hope." 
 Trials, especially if they be of any continuance, afford the 
 children of God many experiences of his love, mercy, 
 power, and faithfulness. In his love, and in his pity, he 
 has frequently relieved them when they were sore op- 
 pressed. In his faithfulness, he has brought about the 
 accomplishment of promises that seemed to be forgotten. 
 His powerful arm has, before their eyes, given things that 
 seemed desperate and hopeless, a surprising turn to the 
 advantage. Thus the saints have frequent opportunities 
 of observing how good and gracious the Lord is ; and 
 by these they come to a better understanding of his me- 
 thods of providence, both towards the world in general, 
 and towards particular persons, which seem strange unto 
 such as never have observed them in their own case. 
 
TO THE PEOPLE OF GOD. 95 
 
 Moreover, in a long series of trials, they get many ex- 
 periences of their own deceitful hearts, and though these 
 be painful unto them, yet they are very profitable; for 
 thus they learn when and where to be most upon their 
 guard ; and thus they are not in such danger, as those are 
 who know the deceitfulness of their heart, only by specula- 
 tion or report. 
 
 Again, Christians, in long afflictions, become acquainted 
 with the power and craft of the grand adversary. Hence 
 they are said " not to be ignorant of his devices." He is 
 ready with his temptations at all times. In times of afflic- 
 tion he seeks to winnow : he is sure to come when the 
 corn is under the flail. It is profitable to reflect on these 
 experiences : by them the heart is filled with gratitude, 
 and the Christian furnished with new matter for songs of 
 praise. 
 
 Seventhly, The troubles of Christians are much to their 
 advantage, because they tend to excite longing desires to 
 be freed from the body of sin, and be ever with the Lord, 
 where holiness shall be completed as well as happiness. 
 They remember, that being in an imperfect state, they 
 cannot be exempted from trouble. They are sensible, that 
 the remainder of sin in them is the occasion of their being 
 cast down, and made to lie as broken vessels among the 
 pots; therefore they long for the approach of that day, 
 when they shall be perfectly free of sin, and set down 
 under the refreshing beams of the Sun of righteousness, 
 that shall not be eclipsed through the long days of eternity. 
 
 In the next place, The afflictions of life do good to the 
 Christian, by being the remembrancers of sin. As we are 
 apt to forget God the law-giver, so we are very ready to 
 forget our sins, which are the transgressions of that law. 
 Now, afflictions readily bring them to remembrance, and 
 that in two ways, 1st, In general. Were we not sinners, we 
 would not be sufferers ; for as sin brought death into the 
 world, so it brought in afflictions, which are near a-kin to 
 it : For whereas the former absolutely dissolves the frame 
 of nature, so the other weakens and prepares it for dissolu- 
 
96 TUE GREAT ADVANTAGE OF AFFLICTIOXS 
 
 tion. The effect naturally reminds us of the cause: so, 
 when the Christian is under affliction, he is not only re- 
 minded of sin, but he may be led into such views of its 
 nature, demerit, and consequences, as will be very profit- 
 able unto him. But, 2dly, They are not only remem- 
 brancers of sin in general, but they often bring some 
 particular sins to the remembrance of the Christian. Thus 
 it was with Joseph's brethren : the harsh treatment they 
 met with in Egypt, brought their guilt concerning their 
 brother fresh to their remembrance. Gen. xlii. 21. A guilty 
 conscience is still jealous. An old sin, especially if it be 
 of a heinous nature, often appears and haunts the sinner 
 like a ghost, upon his meeting with new trials. The waves 
 of guilt, and the waves of affliction meeting together, 
 create a tempestuous sea in the soul. And if it be en- 
 quired how it is that afflictions bring particular sins to 
 remembrance, I answer, in two things, 1st, As God does 
 not afflict willingly, or for nought, so it is natural for the 
 Christian to enquire into the cause ; and upon enquiry he 
 will readily fix upon some particular sin or sins in his life, 
 the guilt of which oppresses him most. 2dly, There is often 
 such an affinity betwixt the affliction and the sin thereby 
 brought to remembrance, as that the former appears evi- 
 dently to be the chastisement of the latter, as we see in 
 the case of Adoni-bezek, Judg. i. 7. Now, it is profitable 
 to the Christian to have some particular sins brought to 
 remembrance by affliction, though they be long since par- 
 doned; for this causes him to repeat his esteem of the 
 atonement made by Christ, to renew his repentance, to 
 double his diligence, and to be more and more watchful. 
 
 Ninthly, The difficulties of the Christian are by no means 
 against him, but much to his advantage, as they aflPord an 
 opportunity of displaying unto him the glory of the divine 
 attributes, which are especially concerned in supporting 
 him under his afflictions, and delivering him from them at 
 last. It was upon this account, that the great apostle 
 Paul gloried, and took pleasure in infirmities, reproaches, 
 and distresses. These things considered in themselves. 
 
TO THE PEOPLE OF GOB. 97 
 
 could never be pleasant to any man; but considered as 
 means of displaying the divine power, wisdom, mercy, and 
 faithfulness, they are both pleasant and profitable to the 
 real Christian. 
 
 How gloriously does God display his power in the afflic- 
 tions of his people ? how often is the strength of the 
 strength of Israel made perfect in them 1 He giveth power 
 to the faint, and unto them that have no might, he in- 
 creaseth strength, and enables them to bear such burdens, 
 as makes them a wonder not only unto many, but even 
 unto themselves. His power shines in restraining Satan, 
 who seeks to winnow them ; in restraining their own cor- 
 ruptions, which would lead them to murmur ; and in re- 
 straining the power of the men of the world, who would 
 oppress them. 
 
 How glorious an appearance does the wisdom of God 
 make in the field of the Christian's afflictions 1 He shows 
 himself a skilful physician, in making up the medicines of 
 his people. He knows our frame: he remembers we are 
 but dust : he is well acquainted with the delicate constitu- 
 tion of the new creature in the Christian, and so he makes 
 every dispensation issue in the strengthening of it. What 
 a joyful prospect of the manifold wisdom of God would 
 Jacob have, after he and his family were carried down to 
 Egypt, when he saw his son Joseph not only alive, but 
 living in honour next to the king. And the rejoicing 
 views which Joseph himself had of the divine wisdom, 
 throughout the whole scene, may be learned from what 
 he says to his brethren, after his father's death, when 
 they were afraid, that he would avenge himself upon 
 them. 
 
 The faithfulness of Gud is also displayed amidst the 
 difficulties of a believer, as in the case of Abraham, the 
 father of the faithful. After the promise was confirmed 
 unto Isaac, that in him his seed should be called, the pro- 
 mise-maker commands him to do that which, in all appear- 
 ance, would absolutely frustrate the promise. He com- 
 mands Abraham, with his own hand, to slay his son, the 
 
 5 G 
 
98 THE GREAT ADVANTAGE OF AFFLICTIO.VS 
 
 son of the promise, and offer him up a sacrifice, which was 
 as much as if he had bidden him kill the Messiah, and de- 
 prive the world of a Saviour : yet, out of that dark dispen- 
 sation, there arose unto Abraham the greatest glory of the 
 divine faithfulness that ever appeared, until the actual 
 coming of the Messiah. 
 
 And as for the divine mercy : " Like as a father pitieth 
 his children, so the Lord pities them that fear him;" so 
 that, with the Psalmist, they may sing aloud of his mercy. 
 Now every body must allow, that such manifestations of 
 the divine perfections are very profitable to the Christian ; 
 and if so, he cannot in justice say, that afflictions, which 
 are the occasions of them, are against him. 
 
 Tenthly, Afflictions are for the advantage of the children 
 of God, because, under them, they are allowed sometimes 
 more than ordinary communion with God. I do not say 
 that this is the Christian's ordinary allowance : nay, some- 
 times the want of this is his greatest trial. But some- 
 times the Lord causes light to arise in the midst of dark- 
 ness : he communicates unto them such degrees of light, 
 life and comfort, that their inward man has been revived, 
 renewed, and refreshed to a wonder. Thus it was with 
 holy Jacob when he had wrestled all the night with the 
 angel, even to the disjointing of his thigh. He gave the 
 place a new name, calling it Peniel, " for," says he, " I 
 have seen God face to face, and my life is preserved." This, 
 you know, was at a time, when the patriarch was in great 
 fear that his brother Esau would make an attack upon 
 him, and smite him, as he expresses it, and the mother 
 with the children. The Psalmist also gives testimony to 
 this, when he says, " In the multitude of my thoughts 
 within me, thy comforts delight my soul." And thus has 
 it been with many of the Lord's people ; he has made all 
 their bed in their sickness, so that it has been soft, and 
 sweet, and easy unto them. They have felt his left hand 
 under their head, and his right hand embracing them. 
 They have got such manifestations of his love, his grace, 
 his glory, and such clear evidences of their special interest 
 
TO THE PEOPLE OF GOD. 99 
 
 in his favour, that they have been made to say with David, 
 " It was good for me that I was afflicted." 
 
 But, further, the trials of the children of God are greatly 
 for their profit, as they are the means of making them 
 walk more closely and humbly with God, all their days. 
 Thus good king Hezekiah, when he was recovered out of 
 that sickness which was likely to be unto dea:th, resolved 
 to give glory to God, by walking softly all the remainder 
 of his days. David, in his prosperity, said, " I shall never 
 be moved ; " and it was very foolishly said. But in the 
 day of adversity he considered better, and learned to know 
 in whom his standing was. Sanctified afflictions make a 
 strong believer. Job winds up his case unto a supposition 
 of being killed out-right, and even then he resolves to 
 cleave unto the Lord. And as they make a strong, so they 
 make a humble and self-denied believer. The Lord schooled 
 Job, until he made him vile in his own eyes. Nay, my 
 brethren, take for confirmation of what I say, the great 
 example of the Son of God. Who among the saints, who 
 among the sons of men, had difficulties, trials and afflic- 
 tions, any way equal to his ? yet never was faith carried 
 so high, nor humility so deep, as in him His faith con- 
 flicted with the pain, the shame, the ignominy of the cross ; 
 yea, which was worse than any or all of these, with the 
 wrath and desertion of his holy Father, and yet it was vic- 
 torious over them all. 
 
 In the last place. The difficulties which occur in the life 
 of the Christian in this world, are much to his advantage ; 
 for they will make the rest above more sweet and refresh- 
 ing unto him. There will certainly be a sweetness and 
 refreshment in the heaven of afflicted believers, that would 
 not have been in the heaven of Adam, supposing him to 
 have stood in innocence. Meat has a peculiar relish to 
 the hungry, and drink to the thirsty. Rest is not so re- 
 freshing to any as to the labouring man. And doubtless, 
 the heaven of rest on the other side Jordan, will be the 
 more acceptable unto the saints, that they are for a season 
 sore tossed on the tempestuous sea of life. 
 
100 THE GREAT ADVANTAGE OF AFFLICTION'S 
 
 Before I proceed to the application, let me shortly en- 
 quire, Whence it is that Christians are so apt to mistake 
 the designs of providence towards them, in the difficulties 
 and trials which befall them on earth, saying with Jacob, 
 as in my text, " all these things are against me." 
 
 First, This proceeds from unbelief, which is a teeming 
 womb of fears and jealousies of God. Though there is not 
 in real saints an evil heart of unbelief, yet there is much 
 unbelief in their hearts : and their unbelief is the most 
 malignant member of the whole body of sin. It is a 
 whisperer, that deals in separating chief friends. It casts 
 mist and dust, and darkness upon the mind of the Chris- 
 tian, so that he cannot discern the kindness and good will 
 of God often towards him, in the dispensations of his pro- 
 vidence. The conduct of the Israelites in the wilderness, 
 is a plain proof of the power of unbelief. Though they 
 were guilty of many other sins, yet unbelief was the ori- 
 ginal of them all, and the procuring cause of their judg- 
 ments. The Apostle expressly declares, they entered not 
 into the earthly Canaan, because of unbelief. They were 
 never reduced to any straits, but they fell a murmuring 
 against God, and against Moses. Their unbelief made 
 them doubt about every thing. Hear their provoking 
 questions ; " Can God furnish a table in the wilderness ? 
 Can he give bread also 1 Can he provide flesh for his peo- 
 ple 1 " Sinful and shameful questions ! especially consider- 
 ing what proofs of the divine power had been gotten by 
 those who proposed them. Take heed, then, brethren, lest 
 there be in any of you an evil heart of unbelief, in depart- 
 ing from the living God : for if unbelief have the ascendant 
 in the soul, and be allowed to judge in the conduct of pro- 
 vidence, it will be sure to give in a verdict to the dishonour 
 of God, and the discouragement of your souls. 
 
 Secondly, The people of God are apt to mistake the de- 
 signs of providence towards them, from ignorance of his 
 complex plan. " God's way are in the seas ; his paths in 
 the deep waters ; and his footsteps are not known ; yet all 
 his ways are perfect ; he is a God of truth, and without 
 
TO THE PEOPLE OF GOD. 101 
 
 iniquity; just and right is he," We see this and the other 
 dispensation of providence as it falls out, and we judge of 
 it by itself, without considering its connexion with the 
 whole scheme. Take that dispensation, the selling of 
 Joseph into the hands of the Ishmaelitish merchants by 
 itself, and you cannot see how it could work either for his 
 own good, or for the good of his father's family ; but take 
 it, in connexion with the other turns of providence in 
 Joseph's history, and you will readily perceive, as Joseph 
 owns, that God meant it for good. 
 
 There is a close connexion, a beautiful harmony, among 
 all the dispensations of providence. God acts consistently 
 with himself, and consistently with the good of his people ; 
 and therefore, when there appears any inconsistency in 
 his conduct to us, we should be sure to impute this to our 
 own ignorance, and not unto him, who does all things well. 
 
 In the last place. Our mistaking the designs of God in 
 adverse dispensations, is partly owing to a conviction of 
 guilt. We are all sinful creatures. Fears and jealousies 
 are the inseparable attendants of sin. Hence we take the 
 alarm, when we meet with cross events of providence, and 
 are apt to imagine that a design for our hurt is laid against 
 us. We are conscious to ourselves that we have offended 
 God, and that we justly deserve his wrath, and so we are 
 ready to suspect, that the cross dispensations which befall 
 us, come as the punishment of a judge, and not as the 
 chastisement of a father. 
 
 I pass on now to the Improvement. 
 
 First, From this doctrine we learn, that the men of the 
 world have no reason to triumph over the saints of God, in 
 their calamities. David's enemies insulted over him, in 
 his distress, saying, " The Lord hath forsaken him ; per- 
 secute and take him, for there is none to deliver him." So 
 foolish are they, and unacquainted with the ways of God, 
 that they take outward prosperity to be a badge of the 
 special favour of heaven, and therefore they said to David, 
 when matters went cross with him, " "Where is thy God?" 
 To which it may be answered, our Gud is in the heaven, 
 
102 THE GREAT ADVANTAGE OP AFFLICTIONS 
 
 in the earth, and everywhere, except in the hearts of those 
 who propose such a question ; and they shall find him 
 there at last, if they amend not their ways. 
 
 Let not then the wicked triumph over the saints of the 
 Most High, for he will never leave them, nor forsake them. 
 Though he may suspend the sensible manifestations of his 
 love for a season, yet the love itself changeth not, but, like 
 God himself, is invariably the same. Though he may 
 change the course of his providence towards them, as to 
 outward things, they shall be made better, and not worse 
 by the change. 
 
 Secondly, If all things issue in the good of the Christian, 
 we infer, that all things must work for the ruin of the un- 
 godly. In reference hereunto, we may observe what the 
 Apostle says to Titus, " Unto them that are defiled and 
 unbelieving, is nothing pure." The wicked are like filthy 
 vessels, which defile everything that is put into them. As 
 a foul stomach turns the Avholesomest food into noxious 
 humours, so the best things which the wicked enjoy, are 
 by themselves abused unto their ruin. 
 
 All the ordinances of the gospel work for their destruc- 
 tion. Christ is himself a stumbling block to them. His 
 word is unto them the savour of death unto death. His 
 ministers work upon them, according to that commission, 
 Isa. vi. 10, " jNIake the heart of this people fat, and make 
 their ears heavy, and shut their eyes, lest they see with 
 their eyes, and hear with their ears, and understand with 
 their hearts, and convert and be healed." Every step of 
 providence towards them helps on their destruction. If 
 they are in adversity, God is their adversary. If they pass 
 under the rod, they are not within the bond of the cove- 
 nant. If they are in prosperity, their table becomes a 
 snare unto them. Their fellowship both with saints and 
 sinners, is to their hurt. If their days upon earth are 
 lengthened out, it is that they may fill up the measure of 
 their iniquity. 
 
 Thirdly, From this doctrine, we may learn the com- 
 fortable state of the true Christian, in every situation. Let 
 
TO THE PEOPLE OF GOD. 103 
 
 me here adopt a line out of Moses' farewell sermon, to the 
 tribes and people of Israel. " Happy art thou, Israel ! 
 who is like unto thee, people, saved by the Lord, the 
 shield of thy help, and who is the sword of thy excellency. 
 All things shall work together for your good." If you are 
 in prosperity, you shall not be destroyed by it like the 
 foolish. If you suffer affliction on your bodies, on your 
 souls, on your good names, on your relations, or any thing 
 else, be not afraid ; say not with Jacob, " all these things 
 are against me." All is well with you, and shall be well. 
 ]\Iy brethren, here is soul-quieting doctrine, under all the 
 convulsions and commotions that are or may be in the 
 world, or the church. Here is solid ground for absolute 
 resignation to the will of God, in all the events of his pro- 
 vidence. Choose not, therefore, for yourselves ; but let 
 God, as good reason is, choose for you, and rest quietly in 
 the choice he makes. Resignation, under the most cross 
 dispensations, would have been your indispensable duty, 
 although God had not told you, how much good he designs 
 to you by them. Since, then, he has informed you of this, 
 how inexcusable will you be, if you rebel ? how aggravated 
 will your murmuring be 1 then be still, and know that 
 he is God. 
 
 In the last place. This doctrine lays a foundation for re- 
 joicing under the greatest tribulations. " Rejoice in the 
 Lord always; and again I say rejoice." However singular 
 the trials of believers are, with whatever heightening cir- 
 cumstances they are attended, why should you be dis- 
 couraged, after you have heard from the mouth of the 
 Lord, how much the worst of them are to your advantage ; 
 " Therefore lift up the hands that hang down, and confirm 
 the feeble knees. Why lie you thus upon your faces ? up 
 and be doing ; the Lord is with you ; the Lord is before 
 you; the Lord is on every side." 
 
( 104) 
 
 SERMON YII 
 
 THE NATURE OF AND OBLIGATIONS TO EESIGNATION 
 TO THE WILL OF GOD. 
 
 2 Sam. xv. 26. — " But if he thus say, I heave no dehght m thee, behold 
 here am I, let him do to me as seemeth good unto him." 
 
 In the preceding sermon you have heard, that all the tri- 
 bulations of the people of God are for their good, and how 
 they are so, whatever discouraging apprehensions they 
 may have of them. If this be so, then, doubtless, it is their 
 duty to be absolutely resigned unto the divine disposal in 
 everything. Of this we have a notable example in the 
 words of our text. David is here in great distress, by 
 means of his son's unnatural rebellion. He finds it neces- 
 sary to fly from Jerusalem. The priests and Legates ac- 
 company him in his flight, and they carry the ark along 
 with them, that by it they might ask counsel of God for 
 him. He had a great concern for the safety of the ark, 
 and therefore orders it back to Jerusalem. None loved 
 the ark and ordinances of the Lord better than he ; but 
 since Jerusalem was, by divine appointment, the place for 
 the abode of the ark, he will have it carried back thither ; 
 and if the Lord should be pleased to return him to the 
 crown, to the city, to the ark and ordinances of divine 
 worship, well ; but if otherwise, he is resigned to the divine 
 disposal : " Let him do to me what seemeth good unto him." 
 In the words you have two things, 1st, A supposition, 
 and a very aflElicting one, namely, that God might see it 
 meet never to restore him to his kingdom, nor to the ark 
 and ordinances of the Lord, but that he might be slain, or 
 obliged to skulk in some corner of the world the remain- 
 
OBLIGATIONS TO RESIGNATION, ETC. 105 
 
 der of his days. 2dly, You have the conclusion he makes 
 upon this supposition ; and it is indeed a very good one. 
 He resolves, through grace, to be absolutely resigned to 
 the sovereign will of God. And it is well expressed here, 
 " Let him do to me what seemeth good unto him." He 
 puts himself in the posture of a servant, waiting his mas- 
 ter's orders. He considers God's absolute sovereignty, and 
 thereupon commands his soul into silence. Says he, I 
 have nothing to object, all is good to me that seems good 
 to him. Observe with what complacency and holy satis- 
 faction he speaks of the divine disposal. Not only he can 
 do what he will, subscribing to his power ; or, he may do 
 what he will, saying amen to his sovereignty ; or, he will 
 do what he will, resting in his unchangeableness ; but let 
 him do what he will, approving of the wisdom of his 
 disposals. 
 
 Doctrine. It is the duty of all, and the disposition of 
 the saints, to be resigned unto the divine disposal in every- 
 thing. 
 
 I shall, first, mention some things that are no way in- 
 consistent with absolute resignation to God. 
 
 First, For a Christian to be sensibly touched with afflict- 
 ing events, is by no means inconsistent with it. The de- 
 sign of Christianity is not to root out our affections, but 
 to regulate them. Our Lord himself was most sensibly 
 affected with the bitterness of the cup which his Father 
 gave him to drink. He was in an agony ; his soul was 
 exceedingly sorrowful, even unto death. But, notwith- 
 standing all this commotion of affections in him, there was 
 no irregularity, no rebellion or murmuring, no flinching 
 from obedience to every point of his Father's will. When 
 he makes a supposition of the cup passing from him, he 
 qualifies it thus ; " nevertheless, not my will but thine be 
 done." 
 
 Some, among the heathens of old, affected a stoical 
 apathy, a sullen carelessness about all the afflictions which 
 befell them, death itself not excepted ; and for this they 
 were highly applauded by others as ignorant of God as 
 
106 OBLIGATIONS TO RESIGNATION 
 
 themselves. It was called heroism and greatness of spirit : 
 but, in reality, it was cowardice and baseness of spirit. 
 Such behaviour was so far from being the effect of a truly 
 humbled spirit, which is the only great spirit, that it was 
 the effect of the most insufferable pride and contempt, 
 both of God and his providence. Something of this be- 
 haviour appeared among the Jews in Isaiah's time ; and 
 we find the Lord imputes it to the pride and stoutness of 
 their hearts, Isa. ix. 9, 10, " And all the people shall know, 
 even Ephraim, and the inhabitants of Samaria, that say in 
 the pride and stoutness of their heart, the bricks are fallen 
 down, but we will build with hewn stones : the sycamores 
 are cut down, but we will change them into cedars." That 
 is, providence has blasted this project, but no matter, we 
 will form a better, and be sure to succeed. Therefore, as 
 we must guard on the one hand, against fainting, when 
 we are rebuked of the Lord, so we must guard, on the 
 other, against despising his chastening. We may groan 
 and be grieved, provided we do not grudge and murmur. 
 We may be sorrowful, but not sullen and obstinate. 
 
 Secondly, For a Christian to search into the cause of the 
 Lord's contending with him, is very consistent with abso- 
 lute resignation to his will. Job says, chap. x. 2, " Shew 
 me wherefore thou contendest with me." The Lord does 
 not afflict willingly, not grieve the children of men ; that 
 is, there is a cause for every twig of the rod ; and there- 
 fore the Christian, under the mighty hand of God, may 
 and ought to reflect upon his former ways, and see if he 
 can find out what part of his conduct has provoked the 
 Lord to lift up his hand against him, that so he may take 
 the rebuke, and amend his ways. But when people search 
 into the dispensations of providence, in the bitterness of 
 their spirits, when they ask reasons of the divine conduct 
 in such and such particulars, because they think it hard 
 and unreasonable, then rebellion has the ascendant of re- 
 signation : there is an uproar and mutiny in the soul, by 
 unmortified lusts. Examples of which we have in Job; 
 " Why died I not from the womb ? why did I not give up 
 
TO THE WILL OF GOD. 107 
 
 the ghost when I came out of the belly ? why did the 
 knees prevent me ? or why the breasts that I should suck ? " 
 Such questions, and such reasonings, were not becoming 
 one in his circumstances. The good man Asaph ofiended 
 in this way also, as we see in the seventy-third Psalm. 
 
 Thirdlij, For a Christian to desire and pray for deliver- 
 ance from trouble, is no way inconsistent with resignation 
 to the divine disposal. Indeed, to pray absolutely for 
 exemption from trouble while we are in this world, is not 
 agreeable to the will of God, nor is there any instance of 
 this in scripture, and so it can never be accepted of God : 
 and to pray positively, without making a reserve to the 
 wise disposal of God, for deliverance from any particular 
 trial, has as little of the Christian in it as the former, and 
 must sound ungratefully in the ears of the hearer of prayer. 
 
 But it is not unbecoming, nor unusual, for Christians of 
 the first rank for resignation, to beg of God that he would 
 deliver them from some particular distresses and trials 
 they labour under. We have frequent examples of this in 
 David, in his Book of Psalms. Sometimes we find him 
 pleading very earnestly with God for rehef, and yet still 
 leaving a full latitude to sovereignty. Thus, in the thirty- 
 ninth Psalm, " Remove thy stroke away from me, I am 
 consumed by the blow of thine hand." And again, " 
 spare me, that I may recover strength, before I go hence 
 and be no more." But that he was resigned in all these 
 petitions, appears from ver. 9th, " I was dumb, I opened 
 not my mouth, because thou didst it." We have the 
 greatest of all examples for this, in the conduct of the Son 
 of God, John xii. 27, " Father, save me from this hour :" but 
 at the same time, he shows his resigned temper of soul, and 
 full resolution to go through with the work he had under- 
 taken ; " but for this cause came I unto this hour." And 
 again, " Father, if thou be willing, let this cup pass from 
 me ; nevertheless, not my will but thine be done." Thus 
 you see the Christian may pray, and that earnestly, for the 
 removal of his trouble ; but still he nmst, in his heart, be 
 resigned to the holy and wise disposal of God. 
 
108 OBLIGATION'S TO IlESIGNATIOX 
 
 FouTthhj, For the Christian to use all lawful means for 
 deliverance from any particular trouble, is perfectly con- 
 sistent with absolute resignation to divine providence. 
 Thus, when the Christian is in bodily distress, and threat- 
 ened with the dissolution of his frame, although he must 
 be resigned to the will of God, either as to living or dying, 
 yet it is his duty to use all suitable means for restoring 
 himself to health again. Timothy, who it seems was of a 
 tender and delicate constitution, is exhorted by Paul, to 
 use a little wine for his stomach's sake, and his often in- 
 firmities. To use the means is our duty ; to be resigned 
 to the will of God with respect to the success of it, is also 
 a duty : and, since they are both duties, the one cannot be 
 inconsistent with the other. 
 
 I may add, in the last place, That frequent sallies of 
 fretting are not inconsistent with habitual resignation to 
 the will of God. I speak not this to extenuate the sin of 
 murmuring, which is certainly a very great one, and must 
 be very provoking to God, but for the encouragement of 
 some of God's own children, who may be sore cast down, 
 because of their unsubdued spirit, and the occasional erup- 
 tion of their passion. Such sallies, we see, are incident to 
 the best of saints. Job, whom the Holy Ghost in the New 
 Testament celebrates for his patience, had several impatient 
 fits, and bitter expressions under them, as may be seen in 
 his book. Asaph, in his haste, uttered some indecent, yea, 
 atheistical expressions ; yet Job was a resigned saint, and 
 . Asaph a believer both in God and his pro\'idence. 
 
 I proceed, in the second place. To open the nature of this 
 absolute resignation to the disposal of God. 
 
 First, It implies an approbation of the divine conduct, 
 in the whole and every part of it, as holy and good. If 
 you would know, what is the settled judgment of the Chris- 
 tian, about the conduct of God towards himself or others, 
 we will deliver it in the Psalmist's words, Psal. xviii. 30, 
 " As for God, his way is perfect." In the preceding part 
 of the Psalm, he is giving a narrative of some very strange 
 events; and to prevent any unbecoming reflections that 
 
TO THE WILL OF GOD. 109 
 
 others might make upon them, he delivers his own opinion 
 concerning them in these words, " As for God, his way is 
 perfect." Moses, for a long course of years, had been a 
 spectator of the divine providence. He had seen sur- 
 prising dispensations both of mercy and judgment; and in 
 his last song he delivers his opinion about them : " lie 
 is the rock, his way is perfect; for all his ways are judg- 
 ment: a God of truth, and without iniquity: just and 
 right is he." 
 
 The resigned Christian, then, is one who thinks well of 
 God, and approves of his conduct as holy, just, and good, 
 though it be deep and mysterious to him. He will not 
 take upon him to prescribe rules and methods to the only 
 wise God, like the murmuring unmanageable souls, who 
 are full of big swelling reasonings against God and his pro- 
 vidence. Oh how many are the sophisms of unbelief! 
 The solid reasonings of faith say, " He hath done all 
 things well." 
 
 Secondl//, In this Christian resignation, there is an heart- 
 love to the whole, and every part of the divine conduct. 
 
 The mind may judge a thing to be right, and the will 
 may comply with it, while, at the same time, there may 
 1)6 the greatest reluctance in the affections. But, as the 
 resigned soul loves the economy of grace, so it loves the 
 economy of providence. The Christian does, with the 
 greatest pleasure and satisfaction, behold his Father's wise 
 and holy hand, moving all the wheels of providence. And 
 thus he gets and maintains a calm mind, under the most 
 terrible dispensations. 
 
 In the third place, In this resignation there is a cheerful 
 compliance with all the disposals of providence. The child 
 of God says, after the example of his elder brother, " not 
 my will but thine be done;" and with the chief Apostle, 
 "Lord, what wilt thou have me to do?" what will thou 
 have me to deny ? what wilt thou have me so suffer 1 Give 
 but the word of command, make but the least intimation 
 of what is thy will, and, through grace, mine shall not only 
 acquiesce; but cheerfully comply. No doubt, David loved 
 
110 OBLIGATIONS TO RESIGNATION 
 
 the crown of Israel, the city of Jerusalem, the ark of God, 
 and the ordinances of his worship ; but if it was the will 
 of God that he should enjoy them no longer, he was ready 
 to comply. 
 
 But, concerning this resignation, let the following things 
 be more particularly observed. 
 
 First, The subject of Christian resignation, is an heart 
 bo'rn again by the Spirit of God. It is one of the graces 
 of the Spirit ; but no man hath these graces of the Spirit, 
 but he who is born of the Spirit, and in whom the Spirit 
 dwells. All the graces of the Spirit of God have their 
 counterfeits in hypocrites. As there is a false faith, a 
 false hope, a false joy, so there is a false resignation, which 
 hypocrites are possessed of; something that bears the 
 semblance of true resignation, and passes for it among 
 men. Thus, the sullen and indifferent behaviour of some 
 heathens, under severe calamities, was cried up, by their 
 ignorant admirers, as resignation and patience : whereas 
 God, who searches the heart, saw pride and obstinacy to 
 be the springs of their behaviour. We must conclude, 
 that whatever may look like resignation among men, aris- 
 ing from a natural sweetness of temper, or whatever ad- 
 vantages some may have for the practice of it, arising from 
 constitution or example, yet that resignation, which is in 
 the sight of God of great price, is as much a work of his 
 Spirit as faith or any other grace. None but such can be 
 loyal subjects in the kingdom of God. All others are 
 malcontents: and, from their nature, must be so. It 
 was a most blasphemous speech of one, that if he had been 
 in the divine counsel, he would have ordered things much 
 better than he thought God had done : and yet that poor 
 miscreant did but speak out, what secretly lurks in the 
 hearts of all natural men. "We may lay it down as a cer- 
 tain rule, that whosoever are not the subjects of God's 
 kingdom of grace, can never be dutiful subjects in his 
 kingdom of providence. A man who is not pleased with 
 the grace of God, will never be pleased with his providence, 
 except in so far as it enables him to please his own self- 
 
TO THE WILL OF GOD. Ill 
 
 will. Providence, then, which contradicts the rebel's self- 
 will, may break his back ; but it is only the grace of God 
 which can bow his heart, into a cheerful compliance with 
 the divine will. When Paul became a sul)ject of the king- 
 dom of grace, his first petition was, " Lord, what wilt thou 
 have me to do 1 " 
 
 SeconcU//, The proper object of Christian resignation is 
 God in Christ. The object of the heathen's resignation, 
 such as it was, was God absolutely considered. A sinner 
 out of Christ, who apprehends God as his enemy, may in- 
 deed, in a sense, submit to his will, just as the malefactor 
 submits to the sentence of his judge, because there is no 
 possibility of avoiding it : whereas the real Christian not 
 only submits to the will of God, because it cannot be re- 
 sisted, but, by grace, his spirit is brought to a complacency 
 in it: for he considers it as the will of God in Christ, 
 breathing not only a display of the wisdom and power of 
 God, but good to him ; and so he would not wish it to be 
 otherwise. Paul lays it down for certain, that " all things 
 shall work together for good to them who love God, to 
 them who are the called according to his propose." Try 
 then the reality of your resignation by the object of it. 
 Do you resign yourselves to God, absolutely considered, or 
 to God in Christ, as your God. 
 
 Thirdly^ The extent of Christian resignation is unto all 
 things. The Christian has no reserve : he does not except 
 against any part of the will of God, either as to doing or 
 suffering. The hypocrite would be content to resign him- 
 self in some things to the will of God, that is, in such 
 things as do not cross his own will ; which is l)y no means 
 acceptable resignation. The murmurers think they could 
 be resigned to any dispensation but the present, and so 
 they are never easy : whereas the true Christian preserves 
 a serene mind under every dispensation ; for he reckons 
 himself in the hands of a friend, wise to contrive, powerful 
 to execute, and faithful to fulfil whatever is for his good. 
 
 But it may be useful to be more particular here. 
 
 In the first place, then. The Christian is resigned to the 
 
112 OBLIGATIONS TO RESIGNATION 
 
 ■vvill of God, with respect to his station and calling in the 
 world. The great Governor of the world allots unto men 
 their several posts and stations in life. Men, therefore, 
 ought to show their resignation to him in these, by resting 
 satisfied with their outward condition whatever it be. 
 The various conditions of life are like so many seats placed 
 one above another, whereof God hath the disposal. He 
 calls one man, and sets him high, and another beneath 
 him ; the third lower still, and so on as it pleaseth him, 
 Now, it is the duty, and the disposition of every true 
 Christian, to be perfectly pleased with the seat assigned 
 him, be it high or low, till God say, arise and go up higher, 
 or arise and come down lower, or arise and give up thy 
 accounts. 
 
 Secondly, The Christian is resigned to the will of God, 
 with respect to his gifts. " There are diversities of gifts, 
 though there be but one Spirit;" and his wisdom and 
 sovereignty are very brightly displayed in bestowing these. 
 To one is given, by the Spirit, the word of wisdom ; to 
 another, the word of knowledge, and so on. Now, it is 
 the duty of the Christian, unto whom the Spirit has distri- 
 buted more sparingly, to be resigned to the will of God in 
 this matter; and to occupy with whnt God gives him, and 
 not to envy others on account of their superior abilities. 
 For be his station in the body of Christ never so low, it is 
 both honourable and necessary. 
 
 Thirdly, He is resigned to God, with respect to his con- 
 stitution and health. Health is, so to speak, the sauce of 
 our earthly enjoyments. Without it everything of this 
 kind loses its relish, and many of them become nauseous. 
 Some are of a robust constitution, and little know what 
 trouble is. Others, like Timothy, have their often in- 
 firmities. The Lord is the maker of them both. He 
 lodges one soul in a strong, another in a weak tabernacle, 
 as it seemeth good unto him ; and therefore it is the duty 
 of every Christian, to be pleased with that body, in which 
 his Sovereign hath lodged his soul. 
 
 Fourthly, The people of God are resigned to his will, with 
 
TO THE WILL OF GOD. 113 
 
 respect to the measure of comfort the}^ are to draw out of 
 earthly things. Houses, lands, riches, friends, and all 
 other things, are neither less nor more to us, than what 
 God makes them. Hence, Solomon observes, that " the 
 race is not to the swift, nor the battle to the strong." He 
 puts every degree of innocent pleasure into these things, 
 which they severally convey. Hence, from the same object, 
 you have sometimes comfort, and sometimes bitterness. 
 God holds the scales in his hand, and weighs out comfort 
 at one time, and sorrow at another time, and that from 
 the same earthly thing. 
 
 Fifthh/, He is resigned, with respect to esteem and re- 
 putation in the world. A good name is as precious 
 ointment, much to be desired ; but, in the depths of sove- 
 reign wisdom, it sometimes falls out, that a good man's 
 maintaining the truth, and maintaining a good name in 
 the world, are inconsistent. Thus it was with our Saviour 
 himself. How unsavoury was his name among the Jews ? 
 what reproaches did they cast upon him 1 The Apostles 
 after him, were looked upon as seditious persons : they lost 
 their good name, but it was in a good cause, even the 
 cause of truth ; and so they lost it cheerfully. 
 
 Sixthli/, Believers are resigned to the will of God, as to all 
 the afflictions which befall them in the course of their lives ; 
 and this takes in various things. They are resigned with 
 respect to the kind of their afflictions. Heaven is the 
 workshop, so to speak, where crosses are made ; and there 
 are various kinds of them : but were the resigned Christian 
 to have them all laid before him, and allowed to lift any 
 one of them that he thought himself best able to bear, he 
 would absolutely decline choosing for himself, and humbly 
 desire of the Lord, that he would choose for him ; and in 
 doing so, he would discover much wisdom as well as re- 
 signation : for never was a stone in the building more lit 
 for its place, than the cross chosen by the Lord for the 
 shoulders of the Christian who bears it. 
 
 They are resigned, with respect to the measure of afflic- 
 tions. As we are not to choose the kind, neither are we 
 
 ^ H 
 
114 OBLIGATIONS TO RESIGXATION 
 
 to choose the degree of our troubles. Two Christians may 
 have each a trial of the same kind, and vet the trial of the 
 one may be to a far greater degree than that of the other. 
 God, in his wisdom, infuses more gall and wormwood into 
 one cup than into another : but he who has the bitterest 
 cup, if he is truly resigned, will say, after the example of 
 his elder brother, '• The cup which my Father hath given 
 me, shall I not drink it ?" 
 
 Christians are resigned, in respect of the multitude of 
 their troubles. The Psalmist says, '* many are the troubles 
 of the righteous : " what he adds is very comfortable : 
 " but the Lord delivereth them out of them all." Jacob, 
 Job, David, and other Scripture saints, were exercised 
 with a multitude of afflictions. Sometimes they rolled 
 thick upon them, like one wave upon the back of another : 
 and this is the lot of some valuable Christians still. They 
 go always bowed down. There is no period of life, but 
 what is filled up with a variety of trials. This is a proper 
 field for resignation to display its strength and acti^-ity in. 
 
 Again, Real Christians are resigned, as to the continuance 
 of their trials. Some are afflicted in one period of their 
 lives, and some in another, and some all the days of their 
 appointed time. If it is the will of God, that we shall 
 have no respite, till we lie down in our graves, we must 
 lay our hands on our mouths, and say, good is the will of 
 the Lord, let it be done. 
 
 In the last place, Believers are resigned to the will of 
 God, with respect to their removal out of this world : and 
 this is a matter of very great consequence. It is a piece 
 of the mystery, and of the trial of faith, that the Christian's 
 way to heaven should be through death and the grave : 
 that after a stormy and tempestuous life, he must set his 
 feet into the cold and deep waters of Jordan, before he can 
 tread upon the promised land. The Christian is resigned 
 with respect to death, absolutely considered, as it is a 
 separation of the essential parts of human nature, soul 
 and body. Death has carried on a war against human 
 nature, ever since sin invaded it ; and since there is no 
 
TO THE WILL OF GOD. 115 
 
 discharge in that warfare, the Christian resolves to engage 
 in it, hoping to be victorious through his Redeemer. The 
 Christian is resigned, with respect to the manner of his 
 death, whether it be natural or \iolent, sudden or linger- 
 ing. Paul speaks out a resigned temper in this matter, 
 Acts xxi. 13, " I am ready not to be bound only, but also to 
 die at Jerusalem, for the name of the Lord Jesus." lie re- 
 membered how cheerfully Christ had died for him at Jeru- 
 salem ; and now he is ready to die for Christ there also. 
 God hath appointed but one way of coming into the world, 
 but there are various ways of going out of it : but it is no 
 great matter with the Christian which way he go out of 
 it, if he gets safely to his Father's house at last. He is 
 resigned also, as to the time of his death, Jacob, the heir 
 of the promise, is starved almost for want of bread in the 
 land of promise, and is obliged to remove with his family 
 into Egypt, where he dies, and leaves his family to be sore 
 and long oppressed. Moses dies on mount Nebo, after he 
 had seen the promised land, and was told he should never 
 set his foot on it. David must be content to leave the 
 world, without seeing a stone laid in the temple of his God, 
 though he had gotten the pattern of it, and provided ma- 
 terials for it. Good king Josiah must die in the field of 
 battle, for not hearkening to the words of Necho from the 
 mouth of God. It is an happy thing for believers, that 
 their times are wholly in the hand of God : that he has 
 the sole power of retaining and dismissing their spirits. 
 Were people allowed to choose the time of their leaving 
 the world, what disorder would it occasion ? Some would 
 be for staying longer in the world than God has use for 
 them ; and others would be for going away, before they 
 had finished their day as an hireling. In a fit of grief, or 
 hour of temptation, they would cry out with Job, " to be 
 hid in the grave," though God had more work to be accom- 
 plished by them. The real Christian resolves to be still 
 doing, till the great Master say, stop : then he cheerfully 
 resigns his saved soul into the hands of God his Saviour. 
 We proceed now to enquire, why we should be thus ab- 
 
116 OBLIGATIOXS TO RESIGNATION 
 
 solutely resigned unto the divine disposal in all things. 
 And, 
 
 First, We should be so, because he is God, and there is 
 none else besides him. This is a reason assigned by God 
 himself, and therefore it should have weight with us, Psal. 
 xlvi. 10, "Be still, and know that I am God." When 
 Manasseh was under affliction, and got good by it, it is 
 said, that then he " knew that the Lord he was God." 
 One great lesson to be learned in the school of affliction is, 
 to know God ; and it is long before we learn this aright. 
 If we did, we should not be so stiff-necked and rebellious, 
 under his holy hand. If you ask, what is God ? Any body 
 w^ll answer, he is a spirit, infinite, eternal and unchange- 
 able, and so on. But if they really believed him to be 
 what they call him, would they have such a world of diffi- 
 culties in committing all unto his disposal ? No surely. Is 
 it meet to be said to this God, what doest thou '? or why 
 doest thou thus ] For he giveth not account of any of his 
 matters. Does it become any of us to say, why are my com- 
 forts taken from me, while the comforts of others are con- 
 tinued with them ? why is my way to the kingdom through 
 thorns and briers, while others ride upon high places 1 why 
 do others walk in the light, and in perfect calm, while I ga 
 mourning without the sun 1 Are these, and such as these, 
 becoming questions to be put to the Most High ? Know you 
 not that all these things, whereof you unjustly complain, are 
 the wondrous doings of the Lord, and therefore challenge 
 your absolute resignation. The great ones of the earth 
 have their special favourites, whom they love and honour 
 above others, and they must not be quarrelled for this. 
 They claim as a privilege, to choose their favourites, and 
 to dispense their favours as they please. If it be thus 
 among men, will we not leave God to the same liberty ? 
 must men prescribe to him, or arraign his procedure at 
 their bar ? or, shall those who deserve nothing complain, 
 because they enjoy not everything? My brethren, these 
 things ought not so to be. 
 
 Secondly, We ought to be resigned, because he is the 
 
TO THE WILL OF GOD. 117 
 
 Creator, and we are the workmanship of his hands. " Woe 
 unto him that striveth with his Maker. Let the pot- 
 sherd strive with the potsherds of the earth. Shall the 
 clay say unto him that fashioneth it, what makest thou ? 
 or thy work, he hath no hands 1 Who art thou, man, 
 that repliest against God ? " Be thou never so high, never 
 so far exalted above thy fellow creatures, thou art still 
 but a man : why then Avilt thou exalt thyself above God, 
 secretly quarrelling with his conduct, and prescribing rules 
 to him ] See how God humbles the prince of Tyrus, when 
 he was swelled with pride like the foam of the sea, Ezek. 
 xxviii. 6, " Therefore thus saith the Lord God, because 
 thou hast set thine heart as the heart of God ; Behold, 
 therefore, I will bring strangers upon thee, the terrible of 
 the nations : and they shall draw their swords against the 
 beauty of thy wisdom, and they shall defile thy brightness. 
 They shall bring thee down to the pit, and thou shalt die 
 the deaths of them that are slain in the midst of the seas." 
 W^e were merely passive in our first formation ; and it is 
 highly reasonable, that in God's management of us, we 
 should be also passive ; not offering to choose for ourselves, 
 but resting in the choice of God, be what it will. True 
 Christians say, in the language of the Psalmist in the forty- 
 seventh Psalm, " He shall choose our inheritance for us." 
 
 Thirdly, God is the sovereign disposer of all things. He 
 is clothed not only with omnipotency, whereby he can do 
 everything, but also with sovereignty, whereby he may do 
 whatever he pleases. As the potter, he has power over 
 the clay, to make one vessel to honour and another to dis- 
 honour. " He does in the army of heaven, and among the 
 inhabitants of the earth, what seems good unto him." 
 None can defeat his counsels. He sways an uncontrollable 
 sceptre over all that are in heaven, earth or hell. " And 
 who art thou that resistest his will % thou whose breath is 
 in thy nostrils, and art in no way to be accounted of I" 
 what an inconsiderable creature art thou, among the mul- 
 titude of beings that are the suVjects of Zion's king ! 
 
 Lastly, We ought to be absolutely resigned to God, be- 
 
118 OBLIGATIONS TO RESIGXATIOX 
 
 cause he is the best disposer of all things. The whole 
 household of faith assent to this : he doth all things well. 
 We know not what is best for us, and yet we are fond of 
 choosing for ourselves. The great Pilot of the creation 
 steers always a right course for carrying the passengers to 
 glory. " As for him, his way is perfect, though it be in 
 the deep waters. Though clouds and darkness be round 
 about him, justice and judgment are the habitations of 
 his throne." The whole economy of providence is directed 
 by unerring wisdom, tempered with mercy and truth to 
 them that fear God. And in the issue, all things shall be 
 found to have wrought together for their good. 
 
 Now, as resignation is the duty of all, so it is the dis- 
 position of the saints in particular : For, 
 
 1st, Resignation is a part of the new nature, formed in 
 them by the Holy Ghost. Hence, as I observed before, it 
 is ranked among the fruits of the Spirit, Gal. v. 22, 23. 
 and can be in none but those, in whom the Spirit has begun 
 that good work of grace, which shall be perfected in glory. 
 The new creature is by nature a meek, quiet, and resigned 
 creature ; even as the old man. is by nature an untame, 
 fierce, and rebellious creature. 
 
 Resignation is as essential a part of the new nature, as 
 rebellion is of the old ; and therefore it is and must be the 
 disposition of every saint. 
 
 2dly, This resignation is an eminent piece of conformity 
 to Jesus Christ : and that, you know, is the earnest desire, 
 the interest, the honour, as well as the indispensable duty 
 of all his saints, Phil. ii. 5. 1 John ii. 6. Nothing appeared 
 more gloriously in Christ, than resignation to his Father's 
 will. This grace, this duty was exemphfied by him, both 
 in his doing and suffering ; and it was warmly inculcated 
 by him upon his disciples. Now, if this be so, what sort 
 of Christians must those be, who are not habitually re- 
 signed to the will of God, but constantly disposed to 
 quarrel and censure his ways as unequal ? They contradict 
 the precept and example of Christ, and so blaspheme that 
 worthy name by which they are caUed. 
 
TO THE WILL OF GOD. 119 
 
 3dly, We find the saints recorded in scripture to have 
 been thus disposed : not but that they sometimes rebelled 
 and murmured under the hand of the Lord. But, then, 
 this was not their habitual temper and practice : this they 
 did not allow in themselves ; nay, they condemned it in 
 themselves, and were grieved for it ; witness Asaph in the 
 73d Psalm. They were so far from priding themselves in 
 it, that they were pained for it, and mourned over it before 
 the Lord. Therefore, when we meet with any bitter ex- 
 pressions about the conduct of providence, uttered by any 
 of the saints in scripture, as Job and others, we must con- 
 sider them as uttered in their haste, and in the heat of 
 temptation, and not as their settled judgment about the 
 divine conduct. 
 
 Lastb/, This resignation to the divine will, is an eminent 
 piece of sanctification. David could not have said any 
 thing that savoured more of a spirit of holiness, than the 
 words of the text ; " Lo, here am I, let him do to me what 
 seemeth good unto him." All the graces of the Spirit, 
 such as faith, love, joy, patience, are so closely connected 
 with resignation, that they cannot be in any person with- 
 out it. 
 
 I proceed now to the application. 
 
 Is it the duty of all, and the disposition of the saints, to 
 be absolutely resigned to the will of God 1 Then, 
 
 1st, This doctrine reproves all those who censure the 
 ways of God as unequal, because they cannot or will not 
 see the reason of them. This was the sin of Israel, Ezek. 
 xviii. 29, " Yet saith the house of Israel, The way of the 
 Lord is not equal. house of Israel, are not my ways 
 equal, are not your ways unequal?" Nothing could have 
 been said more false and injurious, being a flat contradic- 
 tion to what David said by the Spirit, concerning the way 
 of God, " His way is perfect," Psal. xviii. 30. And the 
 Lord refutes the vile calumny cast upon his ways, by a 
 solemn appeal to the consciences of the calumniators, 
 wherein he desires them to consider his ways and their 
 own ways, that they might take their censure off the 
 
120 OBLIGATION'S TO RESIGNATION 
 
 former, and lay it upon the latter, where it justly deserved 
 to lie. 
 
 My brethren, call not the ways of God unequal, because 
 they lie not square with the perverse wills of men. They 
 are perfectly agreeable unto the eternal rule of righteous- 
 ness, and unto the eternal decree, whereof they are the 
 accomplishment. 
 
 2dly, This doctrine reproves murmurers and fretters, 
 under cross events of providence. Murmurers and com- 
 plainers, you see, are put in a very black roll, Jude ver. 16, 
 They are the persons upon whom the Lord is to execute 
 judgment; and they deserve it very justly: for, after a 
 sort, they set up themselves as dictators to the only wise 
 God. They are not satisfied with the divine conduct, either 
 towards themselves or others. They misconstrue not only 
 the mysterious, but likewise the plain and easy events of 
 providence. Any dispensation but the present, they think, 
 would be tolerable. In short, your murmurers are the 
 most unmanageable creatures in all the divine dominions. 
 They cannot please God, and God cannot please them ; and 
 so they live in a constant war against heaven, and behave, 
 as if they had put on a resolution always to oppose the 
 will of God. 
 
 3dly, This doctrine reproves those who use undue means 
 to better their outward condition, as fraud, oppression, 
 injustice, anxious carefulness, and the like. Such persons 
 are not satisfied with God's allowance. They are not con- 
 tent with their present condition ; and this is a great sin, 
 though it is very little thought of, because it is so common. 
 It may be called " Gad, for a troop cometh." It is a teem- 
 ing womb of sins, and those of a very heinous nature. 
 
 Let me therefore exhort you to an absolute resignation 
 unto the divine disposal in everything : and, to enforce it, 
 I oiFer these motives following. 
 
 1st, Consider the absolute sovereignty of God, whose 
 are all things, and who may dispose of them as he pleases. 
 May not I do with mine own what I please, is a style in 
 which none may speak but Jehovah, who sits upon the 
 
TO THE WILL OF GOD. 121 
 
 circle of the earth, while the inhabitants of it are as grass- 
 hoppers before him. Now, unto holy souls there is a shin- 
 ing beauty in sovereignty. We read but once of our 
 Saviour's rejoicing in spirit : and the occasion of it was 
 remarkable, namely, a display of his Father's sovereignty, 
 Matt. xi. 25. The mysteries of grace as well as the mys- 
 teries of providence, must be resolved into the sovereign 
 will of God. Why was Jacob chosen, and Esau rejected ? 
 Why was the gospel revealed unto babes, that is, unto 
 poor, weak, and despised persons, while it was hid from 
 the great ones of the world, the men of parts and power l 
 Why are we privileged with the means of grace, while 
 others, partaking of the same human nature, are sunk in 
 the darkness of ignorance ? Why, all these are the doings 
 of him who giveth not account of his matters. Why was 
 this part of the creation an angel, that a man, and this a 
 worm ? Not from their own choice ; but, merely, because 
 the sovereign Lord would have it so. Why are some king- 
 doms of the world razed, and others raised? Why are 
 some families flourishing, while others are fading ? Why 
 are some healthy, while others are sore* troubled 1 How 
 is it that heavy calamities befall some, while others escape, 
 who have no title to heaven's special favour ? The reason 
 is still the same ; " Even so, Father, for so it seemeth good 
 in thy sight." 
 
 2dly, Consider the absolute power of God. Job ix. 4, 
 " He is mighty in strength," The greatest men in the 
 world have a prescribed power: there are bounds and 
 limits set unto it. Thus far it may go, but no further : 
 and hence we are called, not to fear the fury of the op- 
 pressor. Yea, the devil himself, who bears the pompous 
 and magnificent title of god of this world, lies bound in a 
 chain strongly twisted by Jehovah's hand, so that it cannot 
 be broken : nor can he do any thing but as the chain is 
 lengthened out. But Jehovah himself is not only power- 
 ful : he is the Omnipotent : he can do everything that is 
 consistent with his perfections. " He formeth the moun- 
 tains, and createth the wind. He declareth unto man 
 
122 OBLIGATIONS TO RESIGNATION 
 
 what is his thought, and treadeth upon the high places of 
 the earth. The Lord of Hosts is his name." It is he 
 " who created the heavens and the earth, and upholds 
 them by the word of his power." It is he who, by a de- 
 luge of water, swept away the old ungodly world. It is 
 he who rained fire and brimstone upon the cities of Sodom 
 and Gomorrah, whereby they were turned into ashes, and 
 were made an example unto those who afterwards should 
 live ungodly. It is he who parted the waters of the Red 
 Sea for a passage to his people, while he caused them 
 to meet upon Pharaoh, and his chariots, and his horse- 
 men, so that " they sank like lead in the mighty waters." 
 It is he who caused the earth to open and swallow up 
 Korah, Dathan, and Abiram, so that all that were round 
 about fled at the cry of them ; for they said, " lest the 
 earth swallow us up also." It is he who sent forth his 
 angel^ and smote in Sennacherib's army an hundred and 
 fourscore and five thousand men, in one night. These are 
 instances of the mighty power of God, in a way of judg- 
 ment : and there are not wanting as eminent instances of 
 his power, in a way of mercy. And, after such an account 
 of the power of the Most High, wilt thou, man, lift up 
 thine hand against him. Thou art, in his hand, less by 
 far than the moth in thine own. He can bruise us, he 
 can speak, yea, he can look us into nothing. 
 
 3dly, Consider the infinite wisdom of God, as it is dis- 
 played in the whole economy of pro\ddence. Job ix. 4, 
 " He is wise in heart." Praise and glory are ascribed unto 
 him, under the title of God only wise, Rom, xvi. 27. JMen 
 of power often want wisdom to direct them in the execu- 
 tion of their power, for great men are not always wise, and 
 so their power degenerates into tyranny and oppression, 
 and often ends in the ruin both of the ruler and the ruled. 
 But the Generalissimo of the world, the great Pilot of the 
 universe, is God only and infinitely wise. All his measures 
 are laid with such depth of wisdom, that nothing can dis- 
 concert them. He sees into all possible futurities, so that no 
 event can surprise him. However the sons of men may be 
 
TO THE WILL OF GOD. 123 
 
 alarmed, his holy and wise hand is always at the upper 
 end of the chain, and he knows and moves every link of it. 
 He sets all the wheels in motion, from the least to the 
 greatest, and they move no way without his direction . 
 There cannot so much as a hair fall to the ground, without 
 his will. This we think a very trivial thing, and yet there 
 is a divine hand in it. The bullets fly promiscuously in 
 the day of battle, yet they are so under the direction of 
 God, that they fall only on those whom he has a mind to 
 kill, and pass by those whom he intends to save alive. 
 
 A beautiful line of wisdom runs through the whole scene 
 of providence, which challenges an entire and absolute 
 resignation. The world has now lasted nearly six thou- 
 sand years ; and, during that vast period, there have 
 been strange convulsions and commotions in it. But we 
 may challenge both men and devils, to name but one event 
 of providence, from the creation of the world to this very 
 day, that can in the least impeach the wisdom of its Gover- 
 nor. Your most accomplished statesmen and politicians 
 have been guilty of great imprudencies ; they have com- 
 mitted most notorious blunders in their public conduct. 
 But our God has not only the management of this and the 
 other petty kingdom, but he also presides over this whole 
 world, and likewise over the other world, that world of 
 spirits ; yet never was there, is there, or shall there be, 
 one piece of maladministration in all his dominions ; 
 therefore be you absolutely resigned to the conduct of this 
 wise God, who " is wonderful in counsel, and excellent in 
 working." 
 
 4thly, Consider the justice and equity of him who rules 
 in Jacob, and unto the ends of the earth. JNIoses, the man 
 of God, after he had seen many strange scenes of provi- 
 dence, gives ample testimony to this, Deut. xxxii. 4, " He 
 is the rock, his work is perfect ; for all his ways are judg- 
 ment: a God of truth, and without iniquity: just and 
 right is he." He does all things in number, weight and 
 measure. He acts according to the eternal rule of righte- 
 ousness. True, indeed^ his own people bear the burden 
 
124 OBLIGATIONS TO RESIGNATION 
 
 and heat of the day, while his enemies lie at ease : the 
 former are often sore afflicted, while the latter have things 
 prospering to their wish. But, my brethren, think hon- 
 ourably of God, notwithstanding this seemingly unequal 
 distribution. Love and hatred are not known by any of 
 these things. Neither poverty nor riches, are badges of 
 Heaven's special favour. The best and the worst of men 
 have been in either state. And if this will not satisfy the 
 unsubdued murmuring sinners, if they will still reflect 
 upon the Governor of the world, as if his ways were un- 
 equal, let them know, that there is a day coming, when 
 God will convince them of the hard speeches, which they 
 have spoken against him. Then we shall have a clear 
 commentary upon this obscure text, the providence of God, 
 when the great reasons of state shall be declared, why 
 this nation or kingdom was overthrown, while another, 
 that was as wicked, continued to flourish. Why so many 
 good men were oppressed and borne down, while some of the 
 worst of men had more than their heart could wish. Then 
 the mystery of providence will be clearly unfolded, to the 
 great joy of the resigned, and to the conviction and terri- 
 ble consternation of the murmurers, who shall go speech- 
 less to the pit. 
 
 5thly, Consider the faithfulness and mercy of God, that 
 so you may be absolutely resigned unto his disposal. Moses, 
 in that forecited place, celebrates the truth and faithful- 
 ness of God, as well as his justice: and Joshua, the suc- 
 cessor of Moses, who likewise beheld many strange scenes 
 of providence, gives testimony to the same truth, when he 
 had a near view of death. He appeals unto the consciences 
 of the people, if any " one thing had failed of all the good 
 things which the Lord their God spake concerning them," 
 Josh, xxiii. 14. We are greatly surprised with some dis- 
 pensations of providence, which now and then fall out in 
 the world : but every one of them is the accomplishment 
 of the divine purpose, which should silence you : and some 
 of them are the accomplishment of the divine mercy, which 
 should make you rejoice. He is good, and kind, and mer- 
 
TO THE WIMi OF GOD. 125 
 
 ciful, who then would not be resigned to his disposal. You 
 never saw, read or heard of any dispensation of providence, 
 so strangely checkered with judgment, that there were no 
 vestiges of the divine goodness in it. 
 
 But to move you further to this absolute resignation 
 unto the divine disposal, consider some other things : As, 
 
 1st, That resignation is one of those things which God 
 values very highly, as the apostle Peter declares, 1 Pet. 
 iii. 4. Satan and the world call this meekness meanness, 
 and this quietness under the Lord's hand, dulness and 
 stupidity ; for they have names of reproach to all the graces 
 of the spirit and to the duties of Christianity : but the judg- 
 ment of God is always according to truth ; and it is in favour 
 of the meek, humble, and resigned souls. Though they are 
 among the despised things of the world, though they be 
 counted as the filth and otFscouring of all things, like the 
 apostles of old, yet God never thinks the less of them, but still 
 honours, esteems, and loves them. As an evidence of this, 
 observe what he says, Isa. Ixvi. 1, 2, " Thus saith the Lord, 
 The heaven is my throne, and the earth is my footstool : 
 where is the house that you build unto me ; and where is 
 the place of my rest ? For all those things hath mine hand 
 made, and all those things have been, saith the Lord: But 
 to this man will I look, even to him that is poor, and of a 
 contrite spirit, and trembleth at my word." He challenges 
 the Jews here, to find him a place to dwell in ; but pre- 
 sently he finds out one for himself, and one that they 
 would never have dreamed of, so long as they had a pom- 
 pous and magnificent temple for him ; and that was the 
 heart of a poor and contrite man, that trembled at his 
 word. They would despise such a dwelling ; but observe 
 how highly Jehovah speaks of it. " The heaven is my 
 throne, and the earth is my footstool ; for all those things 
 hath mine hand made." But I have a piece of workman- 
 ship that I value more than them all, and that is, a poor 
 and contrite spirit ; a humble, self-denied, resigned soul : 
 and I will enter into that soul as my habitation, and I 
 will dwell in it, when your temple shall be no more ; yea, 
 
126 OBLIGATIOXS TO RESIGNATION 
 
 when the heavens and the earth shall be no more : for I 
 will dwell in it for ever. 
 
 2dly, Consider the many precious promises made to 
 meek and resigned souls, which you can never claim th i 
 benefit of, so long as you behave like " bullocks unaccus- 
 tomed to the yoke." It is promised to the meek, that 
 they shall eat, and shall be satisfied, Psal. xxii. 26. Though 
 they may have but a little, yet of that little they shall eat 
 and be satisfied, while the wicked, in their fulness, shall 
 be in straits. While others cry incessantly, " Who will 
 show us any good 1 " and, like birds of prey, catch at every- 
 thing they like, right or wrong, when they have got all, 
 they will still be dissatisfied : whereas the resigned soul, 
 that receives the smallest portion from God's hand with 
 thankfulness, will find such satisfaction in it, as will make 
 him far more happy, than if he had all the revenues of 
 the wicked. See also, Psal. xxv. 9, " Tl\e meek will he 
 guide in judgment, and the meek will he teach his way." 
 These are two great and precious promises. If your spirits 
 are absolutely resigned unto the divine disposal, God will 
 guide you in judgment ; that is, he will guide you in your 
 practical judgment of things ; he will teach you to dis- 
 tinguish between good and evil, sin and duty. In all cir- 
 cumstances he will direct your steps, so that you shall not 
 turn aside. Now, my brethren, this is a great benefit to 
 those that are living in an ensnaring world, and who have 
 enemies within them, ready to lead them aside. If you 
 will but shut your eyes, and give your hand to the Lord, 
 he will lead you safely through aU dangers. Moreover, as 
 he wiU teach you your way, so he will teach you his way ; 
 his way of grace, and his way of providence : that is a deep 
 and mysterious way, and yet most perfect, though the 
 world fret and stumble at it. He will show you, how the 
 strangest ways of his providence are consistent with the 
 eternal rule of righteousness, and with the promise, which 
 secures a happy issue of all trials to them that love him. 
 That is likewise a precious promise made to the meek, Isa. 
 xxix. 19, " The meek also shall increase their joy in the 
 
TO THE WILL OF GOD. 127 
 
 Lord, and the poor among men shall rejoice in the holy 
 One of Israel." Observe, it is not said, the meek shall 
 have joy, but that they " shall increase their joy;" in- 
 timating, that in the midst of their afflictions, and when 
 there is as yet no prospect of deliverance, they have joy; 
 but when the deliverance cometh, they increase their joy. 
 If you would have God to strengthen your heart, you 
 must be of good courage. If you would have him to in- 
 crease your joy, you must not faint or repine, but be 
 resigned in tribulation. Another promise made to the 
 meek, you have, Psal. cxlix. 4, " For the Lord taketh plea- 
 sure in his people : he will beautify the meek with salva- 
 tion." There is a twofold salvation he will beautify them 
 with. 1st, A temporal salvation, by delivering them from 
 their troubles and distresses ; so that, " though they have 
 lien among the pots, yet they shall be as doves, whose 
 wings are covered with silver, and feathers with yellow 
 gold." 2dly, With an eternal salvation. He will beautify 
 them " with the fine linen of the saints ; with the robe of 
 Christ's righteousness; so that they shall shine forth as 
 the sun ;" yea, they shall outshine all the angels of heaven. 
 They, in all their glory, are not arrayed like one of the 
 saints. Let not the people of God, therefore, be discour- 
 aged, though they have lien among the pots ; for the Lord 
 will be " the lifter up of their head." He will " give them 
 beauty for ashes, the oil of joy for mourning, and the gar- 
 ment of praise for the spirit of heaviness." It is said of 
 him, that " he lifteth up the meek, while he casteth the 
 wicked to the ground." Men tread upon the shrubs 
 and branches that lie among their feet; but those who 
 humble themselves under God's hand, and cast themselves 
 down at his feet, he does not tread upon, but lifts them 
 up and sets them on high ; whereas he takes pleasure in 
 mortifying the proud, and casting them down to the 
 ground. The last promise I shall mention, made to meek 
 and resigned souls, is their " inheriting the earth:" and 
 this is made both in the Old and New Testament, Psal. 
 xxxvii. 11. Matt. v. 5. However small their portion of 
 
128 OBLIGATIONS TO RESIGNATION 
 
 this earth may be, yet there shall be new heavens, and a 
 new earth, of which the fretters and murmurers shall not 
 enjoy one foot breadth; but, being turned out of this 
 cursed earth which they possessed before, they shall bo 
 thrown down to the pit, where they shall murmur through 
 eternity: whereas the meek shall inhabit the new eartL, 
 without molestation from any hand. 
 
 3dly, Consider the threatenings denounced against such 
 as fret and murmur, under the hand of the Lord. The 
 Lord, by the prophet, denounces a woe against him that 
 striveth with his Maker, Isa. xlv. 9. And it is several 
 thousand years, since he threatened to come forth with 
 ten thousand of his saints, to execute judgment upjn 
 murmurers and complainers. It seems the day of judg- 
 ment is appointed with a peculiar view unto them, among 
 others, Jude ver. 15, 16. Think with yourselves, my 
 brethren, what terror, confusion and shame, will seize 
 upon the murmurers at that day, when they shall see him 
 w^ith their eyes against whom they murmured, and whjn 
 they shall hear him with their ears, accounting for, and 
 justifying all those dispensations of his providence, whi^h 
 they fretted at as hard and unreasonable ; when they shall 
 hear him, convincing them of their ungodly thoughts and 
 ungodly speeches, which they uttered against him and his 
 ways, so effectually, that they shall have nothing to reply 
 in their own defence. How will they be nonplussed'^ 
 How will they be filled with shame and confusion, and cry 
 to the rocks and mountains to fall on them ? Therefore, 
 since there is a day coming, when God will clearly acconnt 
 for his administration, take heed to your spirits: judge 
 nothing before the time: pass no rash censures upon him 
 and his ways now, lest you be put to open shame at that 
 day, " when he will come to be glorified in his saints, and 
 admired in all them that believe." 
 
 4thly, An unresigned temper of spirit, as it is dishono.ir- 
 ing to God, so it is extremely hurtful unto yourselves. A 
 murmurer against God is his own tormentor : he is the 
 worst kind of cannibal, for he eats his own flesh : he keeps 
 
TO TUE WILL OF GOD. 12i) 
 
 himself in a perpetual ferment, and pines away by his own 
 ill-natured and rebellious spirit : Job v. 2, " Envy slayeth 
 the silly one." And Solomon calls it the " rottenness of 
 the bones," Prov. xiv. 30. The misery of the murmurer 
 is, that he can be satisfied with nothing that he has, be- 
 cause of something that he wants. God's taking or with- 
 holding something from him that his heart lusteth after, 
 makes him like Amnon, to be lean from day to day, and 
 to despise all the other good things that he enjoys. Thus 
 Ahab fell sick amidst all the riches, honours and pleasures 
 of a kingdom, because of Nabotlf s vineyard. And Haman, 
 notwithstanding his riches and preferment at court, cried 
 out, " Yet all this availeth me nothing, so long as I see 
 Mordecai the Jew sitting at the king's gate," Esth. v. 13. 
 And Rachel was so impatient for children, that nothing 
 could make her relish life without them : " Give me chil- 
 dren," says she, " else I die." Thus, murmuring under 
 one cross, makes people overlook and undervalue many 
 mercies : yea, it makes them not enjoy, but suffer life. 
 
 5thly, Absolute resignation to the divine will keeps a 
 person sweet and easy in all circumstances. He that can 
 just lay himself and all his concerns down at the Lord's 
 feet, with humble confidence that all shall be well, has a 
 serenity of mind much to be desired. That man is fit for 
 all circumstances. Be he poor or rich, high or low, living 
 or dying, he is perfectly easy ; and can say with the pro- 
 phet Habakkuk, " Although the fig-tree shall not blossom, 
 neither shall fruit be in the vines ; the labour of the olive 
 shall fail, and the fields shall yield no meat ; the flock shall 
 be cut off from the fold, and there shall be no herd in the 
 stalls, yet I will rejoice in the Lord, I will joy in the God 
 of my salvation." At present, you live in a world full of 
 uncertainties. If it is well with you to-day, it may be ill 
 with you to-morrow. You know not what variety may 
 be in your lot. But if you are possessed of the resigned 
 temper, you will find yourselves easy in every change. 
 
 6thly, Resignation is the way to get good of all your 
 aflSictions. It will turn all your crosses into mercies. 
 
 5 T 
 
130 OBLIGATION'S TO EESIGXATIOX, ETC. 
 
 They who are so impatient, that they must have the plaster 
 presently removed, need not be surprised that the sore is 
 not whole. And those who will not lie still till the Lord 
 hew and polish them, shall never be pillars in the heavenly 
 Jerusalem, but shall be thrown down as rubbish into the 
 pit. They who will not endure the Lord's furnace of afflic- 
 tion, shall be consumed as dross and stubble by the fire of 
 his wrath, while those who patiently endure the trial, shall 
 at last be brought out of the furnace shining and pure as 
 gold. Job xxiii. 10. Know, then, that the end of your 
 afflictions is your sanctification. And if ever you would 
 attain that blessed end, be resigned : wait the Lord's time. 
 If he casts you down, lie still till his own hand lift you up ; 
 and then you shall stand and never fall. 
 
 7thly, Consider that your murmuring cannot stop the 
 purposes of God, or change the course of his providence : 
 for he is of one mind, and who can turn him 1 and what 
 his soul desireth, even that he doth. " The counsel of the 
 Lord standeth for ever : " and this is a part of it, that, 
 through many tribulations the righteous must enter into 
 the kingdom of God. " In the world ye shall have tribu- 
 lation." There is no perad venture here : it is positively 
 asserted. Now, shall the stated method of providence be 
 altered, to gratify every peevish complainer 1 Must the 
 purposes of the only wise God be broken for our ease, and 
 to please our humour ? 
 
 To conclude. Christ was resigned. And shall the Chris- 
 tian rebel, and so blaspheme the worthy name by which 
 he is called 1 Nay, but on the contrary, let this mind be in 
 you, which was also in Christ Jesus, with respect to his 
 Father's will. 
 
( 131 ) 
 
 SERMON VIII. 
 
 LOVE TO GOD ILLUSTRATED AND ENFORCED. 
 
 Mark xii. 30. — "And thou shalt love the Lord thy God with all thy 
 heart, and with all thy soul, and with all thy mind, and with all thy 
 strength ; this is the first commandment." 
 
 These words are our Lord's answer to the question pro- 
 posed by the Scribe, ver. 28, " Which is the first command- 
 ment of all?" or, as Matthew has it, "Master, which is 
 the great commandment in the law ? " Matt. xxii. 35. 
 These Scribes were of two sorts, either civil, such as our 
 public notaries, or ecclesiastic, being paraphrasers and ex- 
 pounders of the law. This man was of the Pharisees ; and 
 among them was the question concerted which he pro- 
 posed to our Saviour. " When the Pharisees had heard 
 that he had put the Sadducees to silence, they were 
 gathered together ; then one of them, which was a lawyer, 
 asked him a question, tempting him." The Pharisees and 
 Sadducees were extremely opposite to one another; but 
 they both agreed in their opposition to Christ. The cun- 
 ning and policy of the Pharisees is observable here, in that, 
 though the question was concerted among them, yet but 
 one of them proposes it : if he prevailed, they would all 
 triumph, because he was of their sect ; but if he were foiled, 
 as tlie Sadducees had been lately, they would put it off, and 
 say it was ])ut his own private concert. Some think that 
 this lawyer was one of them that had applauded Christ, for 
 his conquest over the Sadducees in the last conflict, and 
 that for a penance, he was enjoined by his fellow Pharisees 
 to undertake the following dispute with Christ. This they 
 
132 LOVE TO GOD 
 
 ground upon what is said in the 28th verse before our text, 
 "and perceiving that he had answered them well." But 
 however that be, our Lord's answer to the question is full, 
 clear, and plain, " Thou shall love the Lord thy God with 
 all thy heart." In which words, observe, 1st, A duty en- 
 joined, and that is love, which is the opening or letting 
 . out of the heart after some good proportionable to itself. 
 If we consider love, as a habit implanted in the heart 
 by the Holy Spirit, then it is a grace, and the queen among 
 the graces, as faith is the king. Consider it as acted and 
 put forth by us upon its object, and then it is a duty, and 
 such an one as greatly influences all other duties. Love is 
 a cardinal affection ; it is, as it were, the master bee, which 
 carries all the swarm with it. 2dly, Observe the object of 
 this love, viz. God in Christ ; for otherwise he cannot be 
 our God : " Thou shalt love the Lord thy God." God out 
 of Christ is a consuming fire, a dread and terror to the 
 guilty ; but God in Christ is inviting, amiable, yea, alto- 
 gether lovely. Hence it is observable, that the covenant 
 of grace is the frontispiece to the moral law. When God 
 came down upon the mount, to speak all the words of the 
 law, the very first word he spoke was a word of grace ; yea, 
 it was the very covenant of grace ; " I am the Lord thy 
 God," Exod. XX. 2 Is the Lord our God any other way 
 than by the covenant of grace ; yea, is not this the express 
 tenor of the covenant of grace, " I will be your God 1 " 
 3dly, The manner of this love is likewise enjoined. If we 
 would know how we are to love the Lord, we are to love 
 him with all our heart, and with all our soul. There are 
 two things here, 1st, The extension of parts, the heart 
 and soul, mind and strength. Thou shalt love the Lord 
 with all thy heart, for he hath created it ; with all thy 
 soul, for he hath redeemed it ; with all thy strength, for 
 he hath preserved it ; with all thy mind, for he hath en- 
 lightened it. The heart is here put for the will, the soul 
 for the aflections, and the mind for the understanding. 
 2dly, The extension of degrees. Our understanding must 
 think of God ; our wills must cleave to him ; our love, fear, 
 
ILLUSTRATED AND ENFORCED. 133 
 
 confidence and delight must be carried out to him, without 
 division or deviation to other things. Lastly, We have a 
 powerful motive to the practice of this duty, the loving of 
 God, because it is the first and great commandment : so that 
 while we neglect this, we do just nothing at all. Neither 
 are we to think that the love of God is made the first and 
 great commandment, only by the New Testament dispensa- 
 tion ; for Moses says the same thing to the Jews, Deut. vi. 
 4, 5. that Christ here says to the Scribe. 
 
 In discoursing further from these words, I would, First, 
 Explain the nature of the duty here enjoined, loving God. 
 
 In describing or giving an account of what is commonly 
 caUed the love of God, there are two extremes which some 
 men have run into, both which ought to be avoided, namely, 
 enthusiasm upon the one hand, and cold philosophy upon 
 the other. Some describe our love to God in such a mys- 
 tical enthusiastic manner, as makes it both unintelligible 
 and impracticable to mortals: of these there have been 
 instances in the Romish church ; and there may be some 
 such among ourselves. 
 
 On the other hand, some have been so much prejudiced 
 at these enthusiastic heats and fervours, that they have run 
 into the quite contrary extreme, describing the love of God 
 in a manner abundantly real, but quite cold and unin- 
 teresting. They have philosophised it so much, as to take 
 it out of the affections, and place it entirely in the under- 
 standing, while, at the same time, it is unintelligible to 
 the bulk of mankind, who have neither capacity nor op- 
 portunity to understand long chains of reasonings, and so 
 can never in that way be brought to the love of God. 
 
 The scrpture account of the matter is perfectly plain, 
 and adapted to the meanest capacity. We are to love the 
 Lord our God with all our heart, with all our soul, with all 
 our mind, and with all our strength. And I shall, through 
 grace, endeavour to imitate the plainness and simplicity of 
 the scriptures, in what I have to say upon the subject. 
 
 To proceed, then, I conceive there is a sixfold love which 
 we owe to God, as our God in Christ. And, 
 
134 LOVE TO GOD 
 
 1st, We must love the Lord our God, with a love of bene- 
 volence. This is the lowest degree of love, and therefore 
 I begin with it, that we may ascend from it to higher 
 degrees. This is a love we owe to mankind at large, yea, 
 to our enemies ; them we are bound to wish well to. How 
 much more do we owe it unto our God, who performeth 
 all things for us, and is our best friend 1 All those places 
 of scripture, which express the saints' sorrow for the dis- 
 honour done to God, as also their desires, wishes and 
 prayers for the manifestation of God's glory, and for the 
 flourishing of his interest in the world, are instances of 
 this love of benevolence, whereof we speak. We have 
 many examples hereof in the book of Psalms, where the 
 inside of that man is turned out to the view of the church, 
 who was said to be, according to God's own heart. Did 
 not that man wish well to God and his interest in the 
 world, who says, " I beheld transgressors and was grieved. 
 Let God arise, let his enemies be scattered, let them that 
 hate him flee before Jiim. Blessed be his glorious name 
 for ever. Let the whole earth be filled with his glory, 
 Amen, and Amen. that men would praise the Lord for 
 his goodness." The saints could wish for a voice that 
 would reach many thousands ; and if they had one audible 
 to all the world, they would use it no otherwise than to 
 be precentors of the praises of God, to call up and begin 
 the song, " that men would praise the Lord for his good- 
 ness." The last verse of the book of Psalms expresses the 
 warmest love to the honour and interest of God ; " Let 
 everything that hath breath praise the Lord." 
 
 2dly, We must love the Lord our God, with a love of the 
 highest estimation. One may be the object of love, for 
 whom we can have no great esteem. The love of compas- 
 sion is often called for, where esteem, value, or honour can 
 have no place ; but when God is the object, the highest 
 esteem is due from angels and men, and is still too little, 
 because his excellencies and perfections are infinite : for 
 " who can by searching find out God ? who can find out 
 the Almighty unto perfection ? " 
 
ILLUSTRATED AND EXFOKCED. 135 
 
 We have the saints, up and down the scriptures, ex- 
 pressing their high esteem of their God. Moses, in his 
 swan-like song, Deut. xxxii. 31, says, " For their rock is 
 not as our rock, even our enemies themselves being judges." 
 The Israelites were very ready to turn aside to the gods 
 of the nations, yet the worshippers of these very gods 
 were ready to acknowledge, that they were no way com- 
 parable to the God of Israel. The same man, by way of 
 conclusion to his blessing of the tribes, cries out in a holy 
 transport of admiration, " There is none like unto the God 
 of Jeshurun," Deut. xxxiii. 26. " Who is a God like unto 
 thee, that pardoneth iniquity," says the prophet, Mic. vii. 
 18. To the same purpose speaks the apostle, Phil. iii. 8, 
 " Yea, doubtless, and I count all things but loss for the 
 excellency of the knowledge of Christ Jesus," and do count 
 them but dung or dog's meat, " that I may win Christ." 
 It is recorded to the honour of Moses, in the New Testa- 
 ment, that he esteemed " the reproach of Christ greater 
 riches than all the treasures of Egypt," Heb. ii. 26. A 
 sincere lover of God would not lay all the kingdoms of the 
 world in the balance with him : such an one would rather 
 embrace Christ with his cross, than sin with a crown. 
 Their money perish with them, (said the famous Italian 
 convert) who think all the gold of the Indies to be com- 
 pared, with one hour's communion with the blessed 
 Jesus. 
 
 If then we would know whether we truly love the Lord, 
 let us consider how we rate and value things, when they 
 come in comparison or in competition with God : for many 
 pretend to this love, who discover the naughtiness of their 
 pretensions, when such things are taken from them, as 
 they esteemed above God. Give them God and the world 
 together, and they will make a shift betwixt the two ; but 
 take worldly comforts from them, and they can make no- 
 thing of God at all. Why ? Because they never esteemed 
 him as the most excellent object; they never counted him as 
 the portion of their souls. In their hearts, which is the 
 book of valuation, God is not above aU, but he is beneath 
 
136 LOVE TO GOD 
 
 all ; he is behind all ; he is at the foot of their account ; 
 he is not the imprimis, but an item. 
 
 3dly, We must love the Lord our God, with a love of de- 
 sire, Psal. Ixxiii. 25, " Whom have I in heaven but thee % 
 and there is none upon the earth that I desire besides 
 thee." Psal. Ixiii. 1. A Psalm penned by David when he 
 was in the wilderness of Judah, " God, thou art my God, 
 early will I seek thee; my soul thirsteth for thee; my 
 flesh longeth for thee in a dry and thirsty land, where no 
 water is." Strong and pathetic expressions, which we 
 cannot understand aright, without entering into the spirit 
 of him that uttered them. The warmest addresses that 
 ever were made to heaven by the saints, have come from 
 wildernesses, prisons, dungeons, and places of distress ; for 
 the Lord grants an enlargement of spirit, as ballast for the 
 confinement and distress of the outward man. 
 
 This love of desire carries three things in it. 1st, A 
 desire of communion and fellowship with God, above all 
 things. " when wilt thou come unto me % when shall I 
 come and appear before God ? " says the Psalmist. The 
 apostle John speaks of this communion, in a way of holy 
 boasting and glorification, "Truly our fellowship is with the 
 Father, and with his Son Jesus Christ," 1 John i. 3. Let a 
 soul be brought into the chamber of presence, and admitted 
 unto holy familiarity with God through Christ, and that 
 soul will care but Httle how the world goes, because it lives 
 above the world. 2dly, A desire after all those ordinances 
 and means which God has appointed for maintaining com- 
 munion and fellowship with him, as the word, sacraments, 
 and prayer. In the time of Absalom's rebellion David 
 was an exile ; but his banishment from the royal palace 
 did not half so much grieve him as his banishment from 
 the sanctuary, Psal. Ixxxiv. 1, 2. He seems to envy the 
 birds that built their nests near to the altar, ver. 3, " The 
 sparrow hath found an house, and the swallow a nest for 
 herself, where she may lay her young, even thine altars." 
 
 Saints and hypocrites both attend ordinances and do 
 duties, but with this remarkable diflference, that the former 
 
ILLUSTHATED AND ENFORCED. 137 
 
 seek God in the duty, and are not satisfied except they 
 find him therein ; the latter attend the ordinances, do the 
 duty, and then they think they have done all ; but they 
 never enquire after God, or desire communion with him. 
 The saint, through the duty as a means, gets to rest in God ; 
 the hypocrite rests externally in the duty, without en- 
 quiring after God. 3dly, Distress and uneasiness under 
 the want of communion with God, Job is a lively example 
 of this ; " Behold," says he, " I go forward, but he is not 
 there ; and backward, but I cannot find him. that I 
 knew where I might find him, that I might come even to 
 his seat." The soul, under the hidings of God's face, says 
 with the church in Lamentations, " Mine eye trickleth 
 duwn," &G. Lament, iii, 49, 50, 
 
 4thly, AVe must love the Lord our God, with a love of 
 delight, Psal. xxxvii. 4, " Delight thyself also in the Lord, 
 and he shall give thee the desires of thine heart." Hab. 
 iii. 17, 18, " Although the fig-tree shall not blossom, neither 
 shall fruit be in the vines, the labour of the olive shall fail, 
 and the fields shall yield no meat, the flocks shall be cut 
 oflf from the fold, and there shall be no herd in the stalls : 
 yet I will rejoice in the Lord, I will joy in the God of my 
 salvation." When this love of delight takes place, nothing 
 can satisfy the soul, but God himself. The presence of an 
 angel could not satisfy Moses, when the Lord refused to 
 go up with the people. At the hearing of the tidings, the 
 people went into mourning, and no man put on him his 
 ornaments, Exod. xxxiii. 4. And Moses protests against 
 the journey, unless he had God along with him, ver. 15. 
 Hypocrites howl to God upon their beds, as the prophet 
 speaks, but let God cast a bone to them, that is to say, 
 give them some earthly comfort, and that satisfies them : 
 whereas, if God should give heaven itself to the saints, and 
 hide himself from them, they could not be happy. If God 
 should take them up to the magnificent mansions of glory, 
 and say, now enjoy yourselves here, and no evil shall ever 
 come near you, but you shall not see my face, I will go 
 into a retiring room and tarry there. My brethren, I be- 
 
138 LOVE TO GOD 
 
 lieve, upon such an intimation from God, all the saints 
 would hang up their harps, and the heavenly mansions 
 would sound with groans and lamentations instead of 
 hallelujahs. 
 
 Moreover, the soul that delights in God, delights in all 
 that is God's. Hence there is a delighting in the Son of 
 God; "We rejoice in Christ Jesus;" a delighting in the 
 word ; " I rejoice at thy "Word — thy statutes are my song ;" 
 a delighting in the people of God ; " the excellent ones — in 
 whom is all my delight." 
 
 5thly, We must love the Lord our God, with a love of 
 friendship. God in Christ is the believer's friend. Song v. 
 16, "This is my friend:" it is spoken in a way of holy 
 boasting and glorification : and the believer is the friend 
 of God, as Abraham is called, James ii. 23. M'hich is a far 
 more honourable title than that of king, emperor, or 
 monarch. The whole intercourse betwixt God and his 
 people is just a league of friendship, made and maintained 
 by Jesus Christ. Now the love of true friendship is very 
 strong and fervent : for as the scripture saith, " A man's 
 friend is as his own soul," Deut. xiii. 6. And if we love 
 the Lord with this love of friendship, 
 
 (1.) Our friendship with the world will be broken up, 
 because it is declared enmity against God, James iv. 4. 
 Not that we are to hate men's persons, or hai'bour malice 
 in our breasts against any ; for this is a temper diametri- 
 cally opposite to the gospel ; but we must • hate all the 
 corrupt maxims, customs, practices and examples of the 
 world, as also its vain allurements and entanglements. We 
 must look off all these things to the author and finisher of 
 our faith. 
 
 (2.) We will earnestly desire communion and fellowship 
 with God. Intimate friends, you know, are fond of one 
 another's company ; and when they are in different places, 
 thfey will correspond by letters. God, in respect of the 
 immensity of his nature, is everywhere ; but as heaven is 
 the place whei'e he fully manifests his glory to his saints, 
 they reckon themselves absent from him, while they are in 
 
ILLUSTRATED AND ENFOllCED. 139 
 
 the body upon the earth, 2 Cor, v. 6. but in the use of the 
 ordinances and means of grace, they keep up a correspon- 
 dence with their friend within the vail : their hearts are 
 in heaven ; tlieir desires and delight are there ; their hope 
 is there ; their thoughts and meditations are there ; and 
 thither do they send their prayers in the name of Christ. 
 
 (3.) We will be tenderly alFected with the dishonours 
 done to his name in the world. No man can bear to see 
 his intimate friend abused. Love beareth all things, yet 
 there arc two things it cannot bear; the displeasure of 
 God, and the dishonour of God. " Rivers of waters run 
 down mine eyes ; because they keep not thy law," Psal. 
 cxix. 136. This (says one) is more than Adam did in his 
 innocency. Had he been affected with Eve's disobedience, 
 he would not have followed her example, but have said to 
 her, as Joseph to his mistress, " How can I do this great 
 wickedness and sin against God : " or, as the Lord said to 
 Moses, " Let it suffice thee ; speak no more." 
 
 (4.) We will often speak of him, and commend him 
 unto others ; " Gome and hear all ye that fear God, and I 
 will tell you what he hath done for my soul." When they 
 ask the spouse. Cant. v. 9, " What is thy beloved more 
 than another beloved ? " She launches forth into a parti- 
 cular description of him, and concludes with this, that " he 
 is altogether lovely." Grace, like the author of it, is com- 
 municative of itself; and would share its blessed effects 
 among many others. No person partakes of the grace of 
 God in truth, but would wish all others partakers of the 
 same, Acts xxvi. 29. 
 
 6thly, We must love the Lord our God, with a love of 
 acquiescence. As the Lord rests in his love towards his 
 people, so they must rest in their love to him. From the 
 moment the soul centres upon a God in Christ by faith 
 and love, it enters into rest, and may sing a requiem to 
 itself, as in Psal. cxvi. 7, " Return unto thy rest, niy 
 soul, for the Lord hath dealt bountifully with thee." Now, 
 whence had David's soul this rest ? how came he by it ? 
 why, he set his heart and soul upon God, and so he could 
 
140 LOYE TO GOD 
 
 not miss it : for, in the first verse of that Psalm he says, 
 •' I love the Lord, because he hath heard my voice and my 
 supplications : " and then it follows in the seventh verse, 
 " Return unto thy rest." As if he had said, I have long 
 been seeking rest and could not find it ; but I have at last 
 fixed my heart and hope upon a God in Christ, and so I 
 can invite my soul to an undisturbed bed of rest. 
 
 I shall, in the next place, lay before you some of the 
 scripture characters and qualifications of the saints' love 
 to God, that it may be the easier distinguished from the 
 specious pretences of hypocrites. And, 
 
 1st, Our love to God in Christ must be sincere. Paul 
 concludes his epistle to the Ephesians, by praying, " Grace 
 be with all them that love the Lord Jesus Christ in sin- 
 cerity," Ephes. vi. ult. When our Lord put the question 
 thrice to Peter, " Simon, lovest thou me ? " no doubt it 
 brought to Peter's remembrance his three-fold denial of 
 him ; and a humbling sense hereof makes the good man 
 to insist not upon the degree of his love, but upon the 
 sincerity of it. He does not say, Lord, I love thee more 
 than all the rest ; I could go to prison and to death with 
 thee : but he rests in a humble appeal to his Master's om- 
 niscience, "Lord, thou knowest that I love thee," John 
 xxi. 17. 
 
 My brethren, there is not a grace comes from heaven 
 but it has its counterfeit on earth : therefore, though as 
 some divines observe, love can be hardliest counterfeit of 
 any other grace, yet, no doubt, there have been, and still 
 are, a number of false pretenders unto it. People may 
 really love God, and yet not love him sincerely and purely, 
 because their love does not proceed from right motives 
 and principles : they love him not for himself, but for his 
 benefits. The Capernaumites sought Christ very earnestly, 
 yet it was not for himself, but " because they did eat of 
 the loaves and were filled," John vi. 26. 
 
 Objection. But may we not love God, because of the 
 benefit we receive from him. Ans. No doubt of it. David 
 says, " I love the Lord, because he hath heard the voice of 
 
ILLUSTKATEl) AND ENFOllCED. 141 
 
 ray supplication," Psal. cxvi. 7. But if we love him only 
 for the benefits we receive of him, this is self-love, and not 
 the love of God. God is in himself the most amiable ob- 
 ject, as he is possessed of all possible perfections and ex- 
 cellencies, and as such he should be the object of our super- 
 lative love and admiration. Intrants into religion may be 
 brought to love God from the consideration of his benefits, 
 but as they advance further therein, and come to more 
 acquaintance with God, they will love him chiefly, though 
 not only, for what he is in himself. In a word, not to love 
 God for his benefits is monstrous ingratitude : to love him 
 only for his benefits is self-love, and argues unacquainted- 
 ness with the perfections and excellencies of his nature. 
 
 I should not have wished that person to succeed in the 
 attempt, who, in a fit of enthusiasm, is said to have gone 
 through the streets of a city, with water in the one hand 
 to quench hell, and fire in the other to burn up heaven, 
 that man might serve God for himself, and not for hope of 
 reward or fear of punishment. Success, I am afraid, in that 
 attempt, would have burnt up the strongest cords and sinews 
 of religion: for the scripture everywhere addresses our 
 hopes and fears, as the two handles by which our souls are 
 taken hold off and managed : so, what God is in himself, 
 and what he does for us, are two motives to love him, 
 which we must not disjoin or separate, any more than we 
 do faith and good works. 
 
 2dly, Our love to God in Christ must be fervent. This 
 is intended in the heaping up of words in the text, " All 
 the heart, all the soul." Cant. viii. 6, 7, " Love is strong 
 as death. — The coals thereof are coals of fire, which hath a 
 most vehement flame. Many waters cannot quench love, 
 neither can the floods drown it." The fervency of the be- 
 liever's love to God in Christ appears, in that, (1.) They 
 count nothing too much for him. Fervent love stands at 
 no cost or expense upon the object beloved ; it can be- 
 stow all it has, or can do, upon the Lord. Abraham is 
 willing to offer unto the Lord his son, his only son Isaac, 
 the staflT of his old age, the hope of his life, the child of the 
 
142 LOVE TO GOD 
 
 promise. David might have had Araunah's threshing floor 
 in a present, to build an altar unto the Lord ; but David 
 would needs give fifty shekels of silver for it ; for, (says 
 he) " I will not offer burnt offerings unto the Lord my God 
 of that which cost me nought," 2 Sam. xxiv. 24, The 
 same fervency of love to his God appeared in his vast con- 
 tributions for the building of the temple. He prepared a 
 hundred thousand talents of gold, and a thousand thousand 
 talents of silver, and of brass and iron without weight. 
 The sum of what David offered is computed to be more 
 than any king in the world is worth ; and yet when he had 
 done all, he says, " In my trouble (or poverty) have I done 
 this," 1 Chron. xxii. 14. The primitive Christians, out of 
 love to Christ, sold their lands, and laid the money at the 
 apostles' feet ; and the converts at Ephesus burnt their 
 magic books, to the value of fifty thousand pieces of silver. 
 " So mightily grew the word of God and prevailed," Acts 
 xix. 20. (2.) They count nothing too hard for him, I mean, 
 to suffer for him. " What mean ye to weep and to break 
 my heart ; for I am ready not to be bound only, but also 
 to die at Jerusalem for the name of the Lord Jesus," Acts 
 xxi. 13. But may be this was only a flourish of his colours, 
 when he knew the enemy to be far enough off: he may 
 yet change his thoughts when he comes to look death in 
 the face : nay, what he said he stands to, in 2 Tim. iv. 6, 
 " For I am now ready to be offered." He had already 
 laid his head upon the block, and was dead before the 
 stroke was given, not with fear as some have been, but 
 with a free resignation of himself unto it. The first Chris- 
 tians counted nothing too hard for Christ : yea, they re- 
 joiced and reckoned it an honour to suffer the hardest 
 things for his name's sake. And, my brethren, though we 
 are not now a-days called to such hard conflicts as they 
 were inured unto, yet are we called to have the same affec- 
 tions towards Christ that they had, and to consider all 
 worldly things, even life itself, in the same light that they 
 did, when they come to stand in competition with the 
 honour and interest of Christ. 
 
ILLUSTRATED AND ENFORCED. 143 
 
 3dly, Our love to Christ must be active and laborious, 
 as was that of the Hebrews, for which the apostle com- 
 mends them, Heb. vi. 10, " For God is not unrighteous, to 
 forget your work and labour of love, which ye have shewed 
 toward his name, in that ye have ministered to the saints, 
 and do minister." Paul laboured more abundantly than 
 any of the rest of the apostles ; he planted more churches, 
 preached more sermons, wrote more epistles, and travelled 
 longer journeys than any of the rest. He had done more 
 in opposition to Christ than any of them in the days of his 
 irregeneracy ; but afterwards it appeared, that where sin 
 had abounded, grace did much more abound. It is likely 
 he loved Christ more than any of them ; and so laboured 
 more for him than any of them. It is he who denounces 
 that terrible curse against those who loved not our Lord 
 Jesus, 1 Cor. xvi. 22. 
 
 If we are lovers of God, we must be active, laborious, 
 and diligent people ; we must be always abounding in the 
 work of the Lord ; we must be filled with the fruits of 
 righteousness. We must not turn remiss and indolent, 
 or sit down on what we have already attained, but must 
 be growing in grace, and flourishing in all the acts and 
 duties of holiness. There should be an ambitious emula- 
 tion among Christians, to go before and excel one another, 
 in every good thing. 
 
 4thly, Our love to God in Christ must be constant, like 
 the holy fire upon the altar of old, which was kept con- 
 tinually burning. Observe Paul's prayer for the Philip- 
 pians, you that are lovers of Christ, and put it up for your- 
 selves, that your love may abound yet more and more, 
 Philip, vii. 9. and downwards. Some set oif in religion with 
 flying colours and topsails, with a mighty flow of affections 
 towards God and Christ ; but, having no root in themselves, 
 they endure but for a while : their love cools by degrees, tiU 
 they fall from it altogether, and so become seven times more 
 the children of the devil, than they were before. The love 
 of the world, the love of carnal lusts and pleasures, carries 
 them oif from their first love, and they turn apostates. 
 
144 LOYE TO GOD 
 
 Stilly, Our love to God must be superlative ; that is to 
 say, we must love him above all persons and things what- 
 soever, Psal. Ixxiii. 25, 26. The hypocrite has a double 
 heart, as the expression is in Psalm xii. 2. or rather as it 
 is in the original, " an heart and a heart," that is to say, 
 two hearts, one for God, and another for the creature, or 
 for any thing else. But the Lord claims the whole heart ; 
 "my son, give me thy heart;" and he will either have it 
 all, or none of it at all. A heart divided betwixt God and 
 the creature, is such an heart that the love of God can- 
 not dwell therein. As she was not the true mother of the 
 child, who was for dividing it, so neither are those true lovers 
 of God, who divide the heart betwixt God and Mammon. 
 
 Mind what Christ says, Luke xiv. 26, " If any man come 
 to me, and hate not his father, and mother, and wife, and 
 children, and brethren, and sisters, yea and his own life 
 also, he cannot be my disciple." Not that we are to hate 
 any person, far less our nearest friends ; but the meaning 
 is, that when the enjoyment of these comes in competition 
 with the honour and interest of Jesus Christ, we must 
 freely give up with them. Holy Jerome understood this 
 text well, when he said, " If my father should stand before 
 me, my mother should hang upon me, my brethren should 
 press about me, I would break through my brethren, throw 
 down my father, tread under foot my mother, to cleave to 
 Jesus Christ." 
 
 Having opened up the nature of the love of God, and 
 assigned the scripture characters and qualifications there- 
 of, I proceed, in the third place, to ofier some reasons for 
 it, and these shall be two. 
 
 1st, He best deserves our love. We are ready to bestow 
 our love upon very undeserving objects ; and often when 
 the object is deserving, we nevertheless bestow more love 
 upon it than it does deserve. Our passions generally run 
 out either upon unlawful objects, or in immoderate degrees 
 on lawful ones. But if God in Christ be the object of our 
 love, it is impossible we can exceed in the degree of it : for 
 he is the most deserving object. 
 
ILLUSTKATED AND ENFORCED. 145 
 
 (1.) In respect of what he is in himself. But alas, what 
 a lame and imperfect account is it that we can give of 
 God ; for " Who can by searching find out God 1 Who can 
 find out the Almighty unto perfection?" Simonides being 
 asked by Hiero king of Sicily, what God was, desired a day 
 to think of it, which being elapsed, he desired a second, 
 and then a third ; and at last told the king, that the 
 more he thought of the question, the more he was diffi- 
 culted how to answer it. And indeed, it is not to be won- 
 dered at, that a man who knew not the scriptures could 
 give but little account of God ; for though his glory shines 
 brightly in the sun, and sparkles in every star, yet the 
 blind cannot see it, which is the case of all natural men. 
 Nor are the heathen sages excepted here ; for the apostle, 
 speaking of them, says, Rom. i. 22, " Professing themselves 
 to be wise, they became fools." 
 
 God is the greatest and the best of beings. Goodness 
 and greatness meet in him, and are sweetly tempered to- 
 gether. He is self-sufficient, and all-sufficient ; all perfec- 
 tions and all excellencies centre in him ; and whatsoever 
 of excellence is to be found about any creature, it is de- 
 rived from him as the fountain. Here then, Christian, 
 is the proper object of love, a God in Christ. Who is like 
 unto him ; who in heaven or in earth may once be com- 
 pared with him 1 " There is none like unto the God of 
 Jeshurun," Deut. xxxiii. 26. 
 
 (2.) In respect of what he is and does unto us. Have we 
 not reason to say with the Psalmist, Psal. ciii. 1 — 4, " Bless 
 the Lord, my soul, and all that is within me bless his 
 holy name. Bless the Lord, my soul, and forget not all 
 his benefits ; who forgiveth all thine iniquities, who healeth 
 all thy diseases, who redeemeth thy life from destruction, 
 who crowneth thee with loving kindness and tender mer- 
 cies." 
 
 He is our Creator, the Father of our spirits, and the 
 
 Former of our bodies. He is called " the God of the spirits 
 
 of all flesh," Numbers xxvii. 16. A most condescending 
 
 expression; that he, who hath innumerable myriads of 
 
 ^ K 
 
14:6 LOVE TO GOD 
 
 spirits inhabiting the spacious realms of light, should not 
 disown, but acknowledge a relation to spirits so meanly em- 
 bodied, as ours are, in frail and mortal flesh. And David 
 praises him for the curious formation of the body, Psal. 
 cxxxix. 14. and downwards. It is natural for us to love 
 our parents according to the flesh ; and shall we not love 
 the great Parent of the universe, in whom we live, move, 
 and breathe, and from whom we have our beings? He 
 called us forth into being, when we might never have been 
 seen or heard of, without any diminution of his glory ; and 
 he has admitted us into the class of rational intelhgent 
 creatures, capable of enjoying himself, and surely this calls 
 for our love and gratitude. 
 
 He is our preserver, Acts xvii. 28. Psal. xxxA-i. 6. If he 
 should withdraw his supporting arm from us, we could not 
 subsist one moment. He preserves us in our going out 
 and coming in : he preserves us from morning to evening, 
 and from evening to morning again. He preserves us 
 amidst a multitude of dangers that surround us, and holds 
 our life in his hand, as we hold a candle in a hollow 
 lanthorn, in a dark windy night, that is ready every mo- 
 ment to be blown out. We do not know how many times 
 in a day, the sharp scythe of death is within an inch of the 
 tender thread of life, yet it is not snapt in two, because he 
 preserves it, holding it in his hand. Whom shall we love, 
 if we love not the God of our life, and the length of our 
 days, whose mercies are new to us every morning ? 
 
 He is our Pvedeemer ; and this is the strongest obligation 
 of all, to love him above all. The apostle John celebrates 
 redeeming love as matchless, saying, '•' Herein is love, not 
 that we loved God ; but that he first loved us, and sent 
 his son to be the propitiation for our sins," 1 John iv. 10. 
 What, is there love in no other instance but this ? There 
 is love in many other instances besides this : he gave us 
 our being among rational creatures ; herein is love : he 
 preserves us in being ; herein is love : he feeds us, clothes 
 us, and gives us sleep ; herein is love. But aU these in- 
 stances of his love, and many more than these, when com- 
 
ILLUSTRATED AND ENFORCED. 147 
 
 pared with his giving his Son to the death for us, are but 
 as so many tvvinkhng tapers set up before the sun in his 
 meridian splendour: and therefore the inspired apostle, 
 utterly overwhelmed with this instance of his love, cries 
 out, as if there were none other, " Herein is love," love 
 without precedent, love without parallel. This instance of 
 love stands single and unexampled in all the annals of 
 time, and will stand so through eternity. 
 
 Here then is a threefold cord to bind us unto the altar, 
 creation, preservation, and redemption. Reason, justice, 
 equity, interest, gratitude, plead and demand the chief 
 room in our affections to God in Christ. And reflecting 
 on these things, we should say with the martyr, " None but 
 Christ, none but Christ." But, 
 
 2dly, He demands our love. Prov. xxiii. 26, " JMy son, 
 give me thine heart." God says of the heart, as Joseph 
 did to his brethren concerning Benjamin, " Ye shall not 
 see my face without it." Nor is this a counsel or advice 
 which we may take or refuse, as we think proper ; but it 
 is a peremptory command which we must obey, under the 
 pain of God's eternal displeasure. " My son, give me thine 
 heart." The son may make entreaties to his father, but it 
 is the privilege of a father to lay commands upon his son. 
 Yet the phrase, my son, imports love as well as authority : 
 and how inexcusable shall we be, if we refuse to obey 
 God's commands, which are so much for our advantage ? 
 
 Nay, not only is the love of God commanded, but if we 
 will take Christ's testimony, it is the first and great com- 
 mandment of the law. Matt. xxii. 38. It is first in dignity, 
 because it commands us things concerning God. It is the 
 first in the order of nature, because the love of our neigh- 
 bour flows from the love of God, as the streams from the 
 fountain, or the effect from the cause. It is the great 
 commandment in respect of its precedence to all the rest. 
 It is great, because the understanding and practice of it is 
 of the greatest importance to us, as it determines our state 
 before God, It is the great commandment, as all the rest 
 are included in it. lie who truly loves God, must of 
 
14S LOYE TO GOD 
 
 necessity be a conscientious observer of the duties belong- 
 ing to both tables of the law. It is the great command- 
 ment, because it is the end of all the commandments, yea, 
 of the whole revelation which God has made of himself 
 unto mankind ; I say, the end and design of it all, is to im- 
 plant in our hearts a prevailing principle of love to God. 
 Hence the apostle says, 1 Tim, i. 5, " Now the end of the 
 commandment is charity, out of a pure heart, and of a 
 good conscience, and of faith unfeigned." 
 
 I proceed now to make some practical improvement of 
 this subject. 
 
 From the account you have heard of the love of God, 
 two things may be inferred. 
 
 1st, That it does not consist in such enthusiastic heats, 
 raptures and ecstasies as some have boasted of. There may 
 be true and solid love to God in the hearts of those who 
 are strangers to these motions ; and they may feel these 
 raptures and transports, whose hearts were never yet 
 melted with a sense of the love of God. The stony ground 
 hearers anon with joy receive the word, INIatt. xiii. 20. yet it 
 is a sorry account we have of one of these hearers, in the very 
 next verse ; " 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." That true 
 lovers of God have at times transports of joy, is what I 
 nothing doubt ; but then I would by no means make these 
 infallible criterions or evidences of the love of God ; for 
 then we would condemn numbers of the generation of the 
 righteous, and we would lay soft pillows under the heads 
 of many hypocrites. 
 
 2dly, Neither is it consistent with a cold stoical uncon- 
 cernedness about God and the things of God. Some have 
 been so much prejudiced at pretended raptures and ecsta- 
 sies in the love of God, that they have turned it out of the 
 affections altogether, and placed it in the understanding, 
 establishing the love of God absolutely upon the principles 
 of reason. The text strikes against this extreme, when it 
 calls us to love with all uur heart, soul, mind, and strength. 
 
ILLUSTllATED AND EXFOIICED. 149 
 
 Secondly^ Methinks the doctrine of the love of God may 
 be improven for our conviction and humiliation before the 
 Lord. The old complaint may too justly be resumed ; 
 " because iniquity does abound, the love of many waxeth 
 cold," Matt. xxiv. 12. Many never had the love of God, 
 and many who once seemed to have had it, are fallen from 
 it. To convince you, how little of the love of God is 
 among us, consider, 
 
 1st, The little love and regard that the most have to the 
 ordinances and institutions of the gospel, the word, sacra- 
 ments, and prayer. How many can let the Bible lie by 
 them from one Sabbath to another, without ever looking 
 on it : public ordinances are a burden to them ; they say 
 of the Sabbath, what a weariness is it, and when will it be 
 over, that we may buy and sell and get gain % how many 
 seldom or never bow a knee to G od in prayer, which is one 
 great means of keeping up an intercourse with heaven I 
 praying hypocrites there may be ; but, sure I am, prayerless 
 saints there cannot be. You may as well suppose a living 
 man without breath, as a lover of God without prayer. 
 It is the very first work of the new creature, as we see in 
 Paul, " Behold he prayeth," Acts ix. 11. 
 
 2dly, The prevalence of the love of the world. This is 
 the sin of the professors of the age wherein we live, and 
 there is no convincing them of it : they seem to say of it, 
 as Lot said to Zoar, " Is it not a little one ?" people, with 
 all freedom, set heart and soul upon the world, and pursue 
 the business of it, as if it were their chief end. Well, 
 where the love of the world is in a person, or in a place, 
 there the love of God is not ; for " we cannot serve God 
 and mammon ; and if any man love the world, the love of 
 the Father is not in him," 1 John ii. 15. 
 
 Sdly, The selfishness of the most part, and the little 
 regard had to their neighbour's welfare, speaks them 
 strangers to the love of God. We seem to be fallen into 
 the last times, times of great apostasy, in which men shall 
 be lovers of themselves, making themselves as it were the 
 centre, and all things else the circumference. 
 
150 LOVE TO GOD 
 
 Our times are exactly such as the prophet describes, 
 Jer. ix. 4, 5, " Take ye heed every one of his neighbour, 
 and trust ye not in any brother : for every brother will 
 utterly supplant, and every neighbour will walk with slan- 
 ders. And they will deceive every one his neighbour, and 
 will not speak the truth : " and in the 8th verse, " One 
 speaketh peaceably to his neighbour, but in heart he layeth 
 wait." "Where I do not see the effect, I cannot acknow- 
 ledge the cause. The love of our neighbour, is the certain 
 effect of the love of God ; and therefore, where that effect 
 is wanting, I must say, the love of God is not in that place, 
 nor among that people. 
 
 4thly, The general hatred and contempt that tender 
 serious Christians meet with, speaks how little of the love 
 of God is among us : " for he that loveth him that begat, 
 loveth him also that is begotten." He that departeth 
 from evil maketh himself a prey. One of a tender con- 
 science, who scruples at any thing which is sinful, is like a 
 speckled bird in the world, and is the object of its malice, 
 scorn, and reproach. Such an one is called a hypocrite, a 
 precise affected person, unfit for human society. They 
 say the panther has such an antipathy at man, that it will 
 tear the very picture of a man. So wicked men show their 
 hatred and contempt of God, by maltreating of the saints, 
 who are images and representations of him. 
 
 Thirdly, This doctrine may be improven by way of trial 
 and examination. If Jesus Christ should put the question 
 to us, that of old he put to Peter, " Simon, lovest thou 
 me?" some, who never felt this love in their hearts, would 
 be bold to answer in the affirmative, and would seem to 
 take it amiss, that their love should be called in question. 
 What, would they say, not love God! God forbid we 
 should not love him : and yet the scripture marks of the 
 love of God are not to be discerned about them : yea, the 
 tract and tenor of their life is Hke a banner displayed 
 against God and his Christ. But others there are, who, 
 notwithstanding that they truly love God, are so doubtful 
 and diffident of themselves, that they would not know 
 
ILLUSTRATED AND ENFOKCED. lol 
 
 wliat to answer. Now to cut off tlie false pretences of 
 hypocrites, and to satisfy real Christians, perplexed with 
 doubts and fears in this point, I shall, from the scripture, 
 lay down some marks of the love of God, by which we may 
 try and examine ourselves. 
 
 1st, The first mark of the love of God shall be hatred of 
 sin in all its kinds, degrees, and appearances, Psal. xcvii. 
 10, " Ye that love the Lord, hate evil." Rom. xii. 9, " Let 
 love be without dissimulatioi^' What is the proper evi- 
 dence thereof? it follows, " abhor that which is evil, cleave 
 to that which is good." Say then, you who pretend to 
 the love of God, how stand you affected to God's utter 
 enemy, sin ? whether is sin the desire and delight of your 
 souls, or is it the grief and burden of your souls 1 They 
 who truly love God hate sin above all things ; and chiefly, 
 because it is contrary to the holy nature and will of God : 
 nor is it some one or more sins that they hate ; but, as 
 David says, they hate and abhor every false way : for if 
 we reserve but one sin, and let that be but a little one 
 comparatively, yet it will make such a leak in the ship of 
 the soul, as will infallibly sink it, if it is not stopped. Jesse 
 made seven of his sons to pass before Samuel, yet one re- 
 mained, and therefore Samuel says to him, '• are here 
 all thy children?" 1 Sam. xvi. 2. So if you pretend to 
 love God, he says to you, are here all your lusts ? is there 
 any thing hid with you in your tent ? is there any sweet 
 morsel which you will roll under your tongue ? if there be 
 the least reserve, your heart is not mine. Paul was a 
 great lover of Christ, and how he stood affected to sin, let 
 his heavy groan which yet sounds in the ears of the Chris- 
 tian church bear witness ; " wretched man that I am ! 
 who shall deliver me from this body of death ?" Rom. vii. 24. 
 
 2dly, Keeping his commandments. Christ himself puts 
 the matter upon this footing, John xiv. 15. And the dis- 
 ciple who lay in his bosom, says, " And this is the love of 
 God, that ye keep his commandments," 1 John v. 3. That 
 is to say, this is the proper evidence, mark and test of the 
 love of God, that we keep his commandments. But alas I 
 
152 LOVE TO GOD 
 
 who upon earth perfectly keeps the commandments of 
 God ? " There is not a just man upon earth that doth good 
 and sinneth not." How do you explain this mark? Aiis. 
 Let the tender Christian know that there is a twofold per- 
 fection: 1st, A legal perfection, which consists in a sinless 
 conformity to the whole law of God : and thus only the 
 saints and angels in heaven are made perfect. But 2dly, 
 There is an evangelical perfection competent to saints in 
 this life, which consists in an unfeigned respect to all the 
 commandments of God, and a sincere endeavour after 
 universal obedience, Psal. cxix. 6. Say then, how stand 
 you affected to God's holy law : whether do you look on it 
 as an iron chain about your leg, fettering you, or do you 
 esteem it as a golden chain about your neck adorning you 1 
 
 The hypocrite's report of the law, at least of some part 
 of it, is as in John : but the lovers of God make the same 
 report of his law that Paul does, Rom. vii. 12, " The law is 
 holy, and just, and good." The ten commandments are 
 like a ten-stringed instrument, you must touch on every 
 string, observe every command, otherwise you will never 
 make sweet melody. One says, a good Christian is like a 
 pair of compasses, one foot of the compass stands upon the 
 centre, the other goes round the circle. So a Christian, by 
 faith and love, stands on God the centre, and by obedience, 
 goes round the circle of God's commandments. " He that 
 hath my commandments and keepeth them, he it is that 
 loveth me," says Christ, John xiv. 21. Many have the 
 commandments in their heads, in their memories, and in 
 their mouths ; but there is not one tittle of them in their 
 hearts, or in their lives. If you have them not in word only, 
 but also in walk and conversation, then are you lovers of God. 
 
 3dly, Mortification to the world. 1 John ii. 15, " If any 
 man love the world, the love of the Father is not in him." 
 God and the world are two such contrary masters, that 
 we cannot serve them both : besides, they are two such 
 capacious objects, that any one of them will take up the 
 heart. If the world has got your heart, it will make it 
 like the inn at Bethlehem ; there will be no room for 
 
ILLUSTRATED AND ENFORCED. l-VZ 
 
 Christ there : and if Christ has got the heart, then the 
 world must go to the stable and the manger. 
 
 In fine, my brethren, the love of God, and the love of 
 the world, are like two buckets in a well, as the one goes 
 up, the other must go down. Meantime, this mark is not 
 to be understood, as if all care and concern about the world 
 were to be laid aside ; for this is contrary to other parts 
 of holy scripture, which commands us to be diligent in our 
 particular callings, and to provide things honest : but you 
 must pursue these things, always in a due subordination 
 to the chief end of man. You may possess the things of 
 the world, but let not them possess you. You must keep 
 God in your hearts, and the world in your hands, and but 
 loosely too, that if God take it from you, you may let go 
 your hold, and not have it wrung and torn from you. 
 
 4thly, Love to all the saints. 1 John iv. 7, " Beloved, 
 let us love one another, for love is of God ; and every one 
 that loveth is born of God." 1 John v. 1, " And every one 
 that loveth him that begat, loveth him also that is begotten." 
 People may love souls accidentally, that is to say, from 
 considerations quite extrinsic and foreign to their saint- 
 ship ; but if you love God, you will love saints as such, be 
 they otherwise what they will. You will love them be- 
 cause you discern the image of God in them, though they 
 are not of your opinion in every thing, nor yet of your 
 communion. Though they be poor and despised in the 
 world, weak in their intellect, and peevish in their tem- 
 pers; I say, notwithstanding these things, you will love 
 them, and associate with them as members of the same 
 mystical body. 
 
 5thly, Doing good to others for Christ's sake, especially 
 to the household of faith, i John iii. 17, " But whoso 
 hath this world's goods, and seeth his brother have need, 
 and shutteth up his bowels of compassion from hira, how 
 dwelleth the love of God in him?" If you love God, you 
 will love mankind for God's sake, as they were made after 
 his image ; and you will love the saints for Christ's sake, 
 us they are part of his body. Hence you will be charitably 
 
154 LOVE TO GOD 
 
 disposed to those that are in need, and supply them ac- 
 cording to your ability, and as you have opportunity ; and 
 more especially if they be saints, Christ professeth him- 
 self still to be naked, hungry, sick, and in prison, and to 
 stand in need of our visits and supplies. If thou hadst a 
 whole wardrobe of costly apparel, Christ hath more naked- 
 ness than all that can cover ; if whole barns full of corn, 
 Christ hath more empty bowels that all these can fill. Take 
 heed, then, of an hard unrelenting heart towards them 
 that are in misery, and of a narrow penurious hand ; both 
 are inconsistent with the love of God. 
 
 Objectio::^. But some will say, I am much under the 
 power of slavish fears, and the scripture says, " There is 
 no fear in love, but perfect love casteth out fear," 1 John 
 iv. 18. And this darkens all my evidences. Ans. You 
 must distinguish betwixt fear in the love of God, and fear 
 in the lovers of God. The apostle says, " there is no fear 
 in love," but not, that there is no fear in the lovers of God. 
 So I say, there is no unbelief in faith ; but if I should say 
 there is no unbelief in believers, they would jointly give 
 me the lie. Again, the apostle says, " Perfect love casteth 
 out fear : " but whose love is perfect in this world 1 No 
 doubt, the more that any is perfected in love, there will 
 be so much the less of slavish fear : but they may be both 
 together in the same soul. If therefore these fears are 
 your burden, and you desire and endeavour to cast them 
 out, then the love of God is in you of a truth, though not 
 to such a degree as it is in some others. Those fears argue 
 the weakness of love, not the want of it. God made the 
 ant as well as the elephant, the worm as well as the eagle. 
 Cesar's image is upon a silver penny, as well as on the 
 broadest piece of gold: therefore be not too much dis- 
 couraged. 
 
 Fourthly, This doctrine may be improven by way of ex- 
 hortation, and that in the words of the text. " Love the 
 Lord with all your heart, with all your soul, with all your 
 mind, and with all your strength." 
 
 1st, For motives, consider, It is God who planted the 
 
ILLUSTRATED AND ENFORCED. 155 
 
 affection of love in your hearts, therefore hath he a most 
 just title unto your love; and you are guilty of the most 
 horrid ingratitude if you deny it unto him. Who plants 
 a vineyard, and looks not to drink of the wine thereof ? 
 (rod calls our corn and wine his ; and much more may he 
 claim our love and joy as his. Should a valuable friend 
 give you notice he was coming to visit you, and send you 
 before hand a vessel of rich wine, would you grudge to 
 broach it for his entertainment when he came ? but would 
 it not be monstrous, if with this gift of your valuable 
 friend, you should entertain his declared enemy, and have 
 nothing reserved for him when he came? It is just so 
 here : God your best friend, has implanted the affection of 
 love in you, which is like a rich vessel for his entertain- 
 ment when he comes : but behold this vessel is broached 
 for Satan and the world, the declared enemies of God : and 
 when God himself comes, you have nothing for him but 
 the stale dregs and sediments which his enemies have left. 
 Be astonished at this, ye heavens ! 
 
 2dly, The love of God is the first and great command- 
 ment, the end of the law, and the fulfilling of the law ; 
 therefore, without it no other duties will be acceptable 
 unto God. The call and commandment from heaven is, 
 " My son, give me thine heart." If you should give all 
 your time to religious duties, all your substance to feed 
 the poor, yea, if you should give your body to be burned, 
 and have not charity, that is to say, the love of God, it 
 will profit you nothing, 1 Cor. xiii. 3. Faith is the king 
 among the graces, and love is the queen that sits at his 
 right hand. 
 
 3dly, Love is one of the graces which passes over unto 
 eternity, and shall be exercised there, when faith shall be 
 turned into sight, and hope into enjoyment. Therefore, 
 says the apostle, " Charity never faileth," 1 Cor. xiii. 8. 
 and last verse, " And now abideth faith, hope and charity, 
 these three ; but the greatest of these is charity." Will 
 you not then begin that on earth, which is to be carried 
 on through eternity in heaven 1 
 
156 LOVE TO GOD 
 
 4thly, If you love God, all things shall work together for 
 your good, Rom. viii. 28. Prosperity or adversity, sick- 
 ness or health, poverty or riches, death or life, all things 
 shall work together for your good, if you are lovers of God. 
 On the contrary, if you are haters of God, all things shall 
 work for your ruin; your prosperity shall destroy; your 
 table shall be a snare to you ; your basket and store shall 
 be cursed ; Christ himself shall be a stumbling block to 
 you, and the word of the gospel shall be the savour of 
 death unto death unto your souls. 
 
 5thly, Consider the great things which God has prepared 
 for them that love him, 1 Cor. ii. 9, " Eye hath not seen, 
 nor ear heard, nor hath it entered into the heart of man 
 to conceive the things which God hath prepared for them 
 that love him." Heaven, with all its joys, is prepared for 
 the lovers of God, even as hell, with all its torments, is 
 prepared for his enemies. The white robes, the palms, and 
 the crown of glory, are prepared for them that love him. 
 
 Lastly^ Consider what a heavy curse is denounced against 
 those who love him not, 1 Cor. xvi. 22, " If any man love 
 not the Lord Jesus Christ, let him be Anathema Marana- 
 tha." The word " Maranatha " is a compound of two words, 
 which signify, " the Lord cometh : " and so the meaning is, 
 that obstinate enemies of Jesus Christ shall be cursed from 
 henceforth, even unto the coming of the Lord to judge the 
 world at the last day. 
 
 I shall now conclude with giving some short directions 
 how to obtain the love of God. 
 
 (1.) Be deeply sensible of your enmity against God, and 
 bewail it before him, Rom. viii. 7. (2.) Flee to Jesus 
 Christ by faith for the removal of this enmity, and secur- 
 ing your peace and friendship with God: for he is our 
 peace. (3.) Cry to God earnestly, that he would implant 
 in your hearts, by his holy Spirit, a principle of love to 
 God : " For he that asketh receiveth, and he that seeketh 
 lindeth, and to him that knocketh it shall be opened." 
 (4.) Make much use of the word and ordinances ; in them 
 the beauty, glory and excellency of Jesus Christ are let 
 
» ILLUSTRATED AND ENFORCED. ir>7 
 
 forth into the soul. As kings and princes send their pic- 
 tures to those whom they espouse ; so God has, in his word 
 and ordinances, presented you with an image and repre- 
 sentation of himself, that he may engage your hearts 
 thereby. (5.) Meditate much on the love of God and of 
 Christ. (6.) Watch carefully against the prevalence of 
 earthly affections. (7.) Live much in the view of the un- 
 seen world, and learn to die dailv. 
 
( 158) 
 
 SERMON IX. 
 
 THE DUTY OF LOVING OUR NEIGHBOUR ILLUSTRATED. 
 
 Mark xii. 31. — " And the second is like, namely tliis, Thou shalt love 
 thy neighbour as thyself: there is none other commandment greater 
 than these." 
 
 YoF have already been instructed in the first and great 
 commandment, which is the love of God. The second is 
 like unto it, and falls now to be considered : " thou shalt 
 love thy neighbour as thyself." Our Saviour reduces the 
 ten commandments into two, viz., the love of God, and the 
 love of our neighbour ; and Paul reduces them all into one, 
 which is love, Rom. xiii. 10, " Love worketh no ill to his 
 neighbour : therefore love is the fulfilling of the law." 
 Gal. V. 14, " For all the law is fulfilled in one word, which 
 is this, thou shalt love thy neighbour as thyself." If any 
 say, how can the law be fulfilled in the love of our neigh- 
 bour 1 is not the love of God the first and great command- 
 ment ? I answer, the love of our neighbour here is not to 
 be taken as separate from the love of God, but as included 
 in it, or flowing from it ; even as the efiect flows from the 
 cause. God, whom we see not, will be loved in our neigh- 
 bour whom we see ; he will have us manifest our love to 
 him, by loving our neighbour for his sake. In the words 
 we have, 1st, The duty enjoined, which is loving our neigh- 
 bour. 2dly, The manner of this love, or how we are to 
 love our neighbour, viz. as ourselves. 3dly, The resem- 
 blance betwixt this and the first and great commandment ; 
 " And the second is Uke," &c. What is further necessary 
 
THE DUTY OF LOVING, ETC. 159 
 
 for explaining this division of the text, will cast up as 
 we proceed upon the subject. 
 
 In discoursing upon it, I shall, First, Endeavour to state 
 the true notion of our neighbour, or whom we are to 
 understand here by neighbour. We learn from our Savi- 
 our's sermon on the mount, that the Jewish teachers had 
 greatly corrupted the law, and particularly that they had 
 corrupted the general commandment of the second table 
 touching the love of our neighbour. Matt. v. 43, " Ye have 
 heard that it hath been said. Thou shalt love thy neigh- 
 bour and hate thine enemy." The passage there referred 
 to, is Lev. xix, 18. But there is not one word command- 
 ing or allowing us to hate our enemy ; that was the addi- 
 tion of the corrupt Jewish teachers. They corrupted the 
 text two ways, 1. By a misinterpretation of the word 
 neighbour, confiningly restricting it to a friend or a rela- 
 tion. 2. By a false inference from it ; that because a man 
 must love his friend, therefore he must hate his enemy. 
 For though our friends and relations, and those who live 
 near to us, are our neighbours, yet in scripture, enemies 
 are called neighbours. Thus the Egyptians are said to be 
 neighbours to the Israelites, yet we all know that they 
 were deadly enemies to them, Exod. xi. 2, " Speak now in 
 the ears of the people, and let every man borrow of his 
 neighbour, and every woman borrow of her neighbour, 
 jewels of silver and jewels of gold." But these neighbours, 
 of whom they borrowed, were the Egyptians. The Sama- 
 ritan, as our Saviour teaches, was neighbour to the Jew 
 who was in distress and wounded ; yet were the Jews and 
 Samaritans enemies to one another. Therefore, by neigh- 
 bour here, we are to understand mankind at large ; and so 
 every man is our neighbour. And as an evidence hereof, 
 it is proper to observe, that the Hebrew word for neigh- 
 bour in the ninth commandment is the same with that in 
 Lev. xix. 18. Now, neighbour in the ninth commandment 
 is taken for mankind at large, and cannot possibly be taken 
 otherwise, as it can never be lawful for us to bear false 
 witness against any person. And in like manner the ob- 
 
160 THE DUTY OF LOYIXG 
 
 ject of the love enjoined here, is, every person partaking 
 of the same human nature with ourselves. Not but that 
 we may choose our friends among mankind, and love some 
 more than others, but we must love them all, and hate 
 none of them. 
 
 Having seen who is our neighbour, I proceed now in the 
 second place, to explain the great duty enjoined towards 
 our neighbour, viz. love. " Thou shalt love thy neighbour." 
 Now, that we may see this duty in its full latitude, I Avould 
 consider it in a twofold view. First, To love our neighbour, 
 is to do no harm to our neighbour. This is the lowest 
 sense in which we can understand the precept. Secondly, 
 To love our neighbour, is to do him all the kind and good 
 offices we can. 
 
 Firsts To love our neighbour is to do him no harm. And 
 in general, I call that a doing harm to our neighbour, 
 when we do that to him which we would not have him to 
 do to us, according to that notable maxim of our Saviour, 
 Matt. vii. 12. Now the negative part of our duty towards 
 our neighbour comprehends these things. 
 
 1st, We must not judge harshly or rashly of our neigh- 
 bour. Matt. vii. 1. Rom. xiv. 4. James iv. 12, Surely, we 
 would have others judge charitably of us, and are angry 
 Avith them when they do otherwise : why then should we 
 not do the same unto them ? but this matter should be 
 stated clearly, that we may not mistake, and call that rash 
 judging which is sober and just. If I see one do a thing 
 which is manifestly evil, charity does not oblige me to ap- 
 prove either of the deed or the doer : on the contrary, you 
 must not suffer sin to lie upon your brother, but reprove 
 him. Nor is it rash judging to pronounce those who are 
 manifestly living in sin, to be in the gall of bitterness, and 
 in the bond of iniquity : for this is what ministers of the 
 gospel declare every day. If I see a man living in direct 
 contradiction to the laws of Jesus Christ, it is not rash 
 judging to say, the love of God is not in that man : but it 
 would be very rash judging to call such a one a reprobate, 
 and beyond the reach of the grace of God. This would be a 
 
Oril XEIGHBOUR ILLUSTRATED. ICl 
 
 stepping up to the throne of God, and attempting to open 
 the sealed books of his decrees, and to read out of them the 
 fates of our fellow-men. Rash judging is, for the most part, 
 occasioned by people's different opinions and principles, 
 with respect to religious matters. Hence it prevails among 
 none so much as among professing Christians, though it is 
 a very great scandal to their profession. Many confine 
 their charity entirely to their own sect, and are extremely 
 harsh and cruel in their judging of others, who are in 
 reality better than themselves. They seem to think none 
 are going to heaven, but those who walk in a particular 
 path or lane which they have cut out. My brethren, I 
 wish never to approve of any thing, though in the most 
 eminent sect, that is contrary to the precept or example 
 of Jesus Christ. May my soul never come into the secret 
 of those who thrust the Searcher of hearts out of his office, 
 and take it upon themselves, judging of people's hearts, 
 and pronouncing them hypocrites, or sincere, according as 
 they affect them. The devil is the great pattern of this 
 practice, Job i. 10, 11. 
 
 2dly, We must not speak evil of our neighbour : so the 
 apostle James exliorts, " Speak not evil one of another, 
 brethren," James iv. 11. Some have a malicious pleasure 
 in tearing open the sores of their neighbours, and exposing 
 them to shame. They have not an eye to see, nor a heart 
 to acknowledge, anything that is good or commendable 
 about their neighbour ; but if there is any blemish, they 
 are eagle-eyed to discern it: if there is any sore that 
 should be gently touched, there they tread, and upon that 
 they feed, like foul creatures upon ulcerous sores. 
 
 This is far from being the example of Jesus Christ : for 
 when he saw any thing commendable about any person, 
 he was sure to take notice of it, though otherwise they 
 were but nought. Of the young man that came to him, 
 mark what is said, " Jesus beholding him, loved him," see 
 Mark x. 21. 
 
 But is there any harm of speaking evil of our neighbour, 
 if we speak nothing but the truth? Ans. What we speak 
 
 5 L 
 
162 THE DUTY OF LOVIXG 
 
 of our neighbour must be consistent with love as well as 
 with truth. Though we are to speak nothing but the 
 truth, yet all the truth is not to be spoken at all times, or 
 before every person. Though we speak nothing but the 
 truth of our neighbour, yet, if we speak it from malice and 
 ill-will, on purpose to defame and make him odious, we 
 transgress the law of charity. Now, we may reduce evil 
 speakers into, (1.) False accusers. These are mentioned 
 in the black roll, 2 Tim. iii. 3. Under this character are 
 comprehended, not only false libellers and false witnesses 
 at law, who tease and torment innocent people with vexa- 
 tious processes ; but likewise a vile set of people, who, like 
 their father the devil, are the common accusers of the 
 brethren. Ishmael-like, their hand is against every man ; 
 rather than want a bad report of a person, they will make 
 one out of their own heads, and lay things to the charge 
 of their neighbours, which they know to be false. Such 
 persons are not afraid to speak evil of dignities, and people 
 in public character, as magistrates, ministers, <fcc. The 
 malicious heart, and the lying tongue, attack every char- 
 acter, and poison every company and conversation where 
 they get admittance, with something that tends to blast 
 the good name and reputation of some one or other. You 
 may shut your door against a thief, and defend yourself 
 from a murderer ; but who can screen himself from a false 
 and lying tongue 1 (2.) Whisperers. These are mentioned 
 in the black roll, Rom. i. 29. and downwards. These, in the 
 Old Testament, are called talebearers. Lev. xix. 16, " Thou 
 shalt not go up and down as a talebearer among the 
 people." The word rendered talebearer, signifies a pedlar, 
 which fitly sets forth the character of such persons. The 
 pedlar goes up and down the country ofi'ering his wares at 
 every door, and never ceases travelling till he has sold 
 them off: so the talebearer catcheth an evil report of a 
 man at one house, and cannot rest till he is at some other 
 house to tell it again. Now observe how contrary this is 
 to the character of a citizen of Zion, who taketh not up 
 an e^^l report against his neighbour. He not only will 
 
OUR NEIGHBOUR ILLUSTRATED. 1G3 
 
 not make up a false report against his neighbour, but 
 when it is made up to his hand, and laid down at his foot, 
 he will not take it up and send it about as the talebearer 
 does. People of this character raise great commotions in 
 families and in neighbourhoods ; and they are the more 
 dangerous, that they do things secretly and under hand, 
 and oftentimes on pretence of friendship. Solomon says, 
 " a whisperer separateth chief friends ; " and that '' the 
 words of a talebearer are as wounds, and go down to the 
 innermost parts of the belly," Prov. xvi. 28. He that 
 takes away a man's good name, kills him alive, and buries 
 him as it were in the open sepulchre of his own throat. 
 
 Moreover, my brethren, as we commonly say, were there 
 no resetters there would be no thieves : so if there were 
 no receivers of evil reports, there would be no rehearsers 
 of them. If you love your neighbour, you will not enter- 
 tain the malicious whisperer, nor seem pleased at the tale 
 he tells you. David says, " He that worketh deceit shall 
 not dwell within my house, he that telleth lies shall not 
 tarry in my sight," Psal. ci. 7. 
 
 (3.) Backbiters. These are mentioned along with the 
 whisperers in the black roll, Rom. i. towards the close, and 
 do the same evil to their neighbour's good name, openly, 
 that the whisperers do privately and underhand. At meals 
 and in public companies, they rail at others, either by 
 diminishing and obscuring any thing that is commendable 
 about them, or by aggravating and magnifying, out of all 
 measure, their faults and failings. Thus the head of John 
 the Baptist is oftentimes brought in upon a charger, at the 
 feasts and combinations of malicious backbiters : when they 
 are merry at wine and good cheer, then, to be sure, re- 
 ligious people must be brought into the conversation, as 
 Samson was brought in to the Philistines to make sport to 
 them. The Psalmist complains, that he was made the song 
 of the drunkard. 
 
 3dly, We must not defraud, supplant or undermine 
 our neighbour, 1 Thes. iv. 6, " That no man go beyond and 
 defraud his brother in any matter." It is strange to con- 
 
J 64 THE DUTY OF LOVING 
 
 sider how differently things stand rated in the word and 
 in the world. In the world, he is reckoned the best man 
 that sees best to his own affairs, right or wrong. To im- 
 pose upon a neighbour's ignorance or necessity, to over- 
 reach him in a bargain, to supplant and undermine him, 
 if it be done with any thing of art or address, is so far 
 from being reckoned a reproach, that they who do such 
 things, boast and glory in them. But, let us appeal from 
 the wicked world to the holy word of God, and see how 
 such conduct is characterised there ; and behold we shall 
 find, that the deceitful, as well as the bloody man, is ab- 
 horred of the Lord : that false weights and measures, and 
 every sort of false and double dealing, are an abomination 
 to the Lord ; and that they who do such things shall never 
 inherit the kingdom of God. 
 
 4thly, We must not oppress our neighbour, nor by fraud 
 or violence seize upon what belongs to him. Oppression 
 is a sin that has a multitude of cries against it, and there- 
 fore will, sooner or later, be very terribly revenged. The 
 word of God cries aloud against it, Hos. iv. 1, " For the 
 Lord hath a controversy with the inhabitants of the land, 
 because there is no truth, nor mercy, nor knowledge of God 
 in the land." Isa. v. 8, " Woe unto them that join house 
 to house, that lay field to field till there be no place, that 
 they may be placed alone." Jerem, ix, 4, " Take ye heed 
 every one of his neighbour, and trust ye not in any 
 brother." 
 
 The oppressed cry against it, and the Lord has all along 
 had an ear very ready to hear their cry. Israel, oppressed 
 in Egypt, cries and groans, till at length the Lord heard 
 their cries and groans, and avenged them of the oppressors. 
 The tyrant who sunk them down with labour, was himself 
 sunk like lead in the mighty waters. James v. 4, " Behold 
 the hire of the labourers, which have reaped down your 
 fields, which is of you kept back by fraud, crieth ; and the 
 cries of them which have reaped are entered into the ears 
 of the Lord of Sabaoth." Acts Adi. 34, " I have seen, I 
 have seen the affliction of my people, which is in Egypt, 
 
OUR NEIGHBOUli ILLUSTKATED. 165 
 
 and I have heard their groaning, and am come down to 
 deliver them." 
 
 The world cries against it. The unbiassed, unprejudiced 
 spectators of oppression, will cry out against it, though 
 they have no religion, and will be ready to applaud the 
 justice of God when it is executed upon the oppressors. 
 " When the wicked perish there is shouting," says Solomon. 
 
 Conscience cries against it. Even the conscience of the 
 oppressor himself; it often rises upon him with fearful 
 challenges, and gives him many a fearful blow, when 
 the world knows nothing about it. AVhat a miserable 
 night did Darius pass in his palace, after he had put Daniel 
 into the den of lions ! 
 
 Secondli/, To love our neighbour, is to do him all the 
 kind and good offices we can. As the cause is best known 
 by its effects, and the tree by its fruits ; so the love we 
 owe to our neighbour will be best understood by conde- 
 scending on some of its fruits and effects, which I call the 
 duties and offices of love ; and they are these following, 
 
 1st, Praying for them, 1 Tim. ii. 1, " I exhort therefore, 
 that first of all, supplications, prayers, intercessions and 
 thanksgiving be made for all men." The expression, first 
 of all, not only says, that prayer is a principal part of 
 worship, but perhaps it may intimate, that the concerns 
 of God and Christ in the world should be the first, and not 
 the last part of our prayers, as they commonly are. The 
 order of the petitions in the Lord's prayer, I think, plainly 
 teaches this, though the most part do not advert to it. 
 The first three petitions are for the public interests of 
 Christ in the world ; " Hallowed be thy name, thy kingdom 
 come, thy will be done on earth as it is in heaven ; " and 
 then follows the petitions with respect to our own parti- 
 cular concerns. This likewise seems to have been the 
 mind of the famous Westminster divines, compilers of our 
 Confession, in their directory for public worship annexed 
 thereto, which you may consult at your leisure. 
 
 The prayers of saints are the church's common stock, 
 of which every member does partake ; and those who love 
 
i-G6 THE DUTT OF LOVING 
 
 God, and mankind for God's sake, will pray for the con- 
 version of the ignorant and wicked Avorld; for by this 
 means God would be glorified, and immortal souls saved 
 from eternal ruin. If the effectual fervent prayer of one 
 righteous man avails much, certainly the joint prayers and 
 supplications of many righteous ones would avail more. 
 Let us, therefore, in our addresses at a throne of grace, 
 mind others as well as ourselves : let us mind not only our 
 fellow Christians, but also our fellow men. Some have 
 observed, that in seeking for others, they have obtained 
 liberally for themselves. 
 
 2dly, We must forgive them injuries and offences which 
 they have done against us. Therefore our Lord says, Mark 
 xi. 25, 26, " And when ye stand praying, forgive, if ye have 
 ought against any, that your Father also which is in heaven 
 may forgive you your trespasses. But if ye do not forgive, 
 neither will your Father which is in heaven forgive your 
 trespasses." It is accounted a great spirit in the world to 
 be irritable, and immediately in a flame upon the least pro- 
 vocation : but if we would measure greatness of spirit by the 
 scripture, we shall find it is the glory of a man to pass over 
 a transgression ; and he was a king who said so. 
 
 Man is naturally a proud and revengeful creature, very 
 ready to offer injuries to others, very unfit to bear any 
 offered unto himself ; " But dearly beloved, avenge not 
 yourselves, but rather give place unto wrath; for it is 
 written, Vengeance is mine, I will repay, saith the Lord," 
 Rom. xii. 19. God bears a thousand times more at our 
 hands, than we have to bear at the hands of any of our 
 fellow creatures ; yet for his Son's sake, he both forgives 
 and forgets our numberless provocations. And how can 
 those be thought to share of this forgiveness, who will 
 neither forgive nor forget the injuries they receive from 
 their neighbours, or those who pretend to forgive injuries, 
 but at the same time will not forget them ! Surely God com- 
 mands us to forgive injuries, when he forbids us to harbour 
 malice and ill will against our neighbour, and he has set us 
 an example herein, in that he forgets the sins he forgives. 
 
OUR NEIGHBOUR ILLUSTRATED. 167 
 
 If it be asked, whether suing our neighbour at the law 
 be consistent with that love and forgiveness we owe unto 
 him ? I answer with the apostle, that the law is good if a 
 man use it lawfully. Medicine is good on some occasions 
 and in some circumstances ; and in others, you know, it 
 may be as pernicious: so it is with the law. And I judge, 
 that lawsuits or processes are not inconsistent with Chris- 
 tianity, or with the particular duty I am recommending, 
 if the following things be duly observed. 
 
 (1.) That they be not commenced for trifles. It argues a 
 litigious, wicked and selfish disposition, to be making 
 court pleas and requiring oaths for every little petty trifle 
 that will not bear its own expense. 
 
 (2.) That they be not commenced, but upon a just and 
 righteous cause. Much unrighteous gain has been made 
 under the colour of law and justice, when neither the law 
 nor the judge could be blamed, but the party pursuers and 
 defenders. 
 
 (3.) That we offer peace, and to compound the matter, 
 before we go to law. He who loves his neighbour as him- 
 self, will propose terms of agreement, or submit the matter 
 to the arbitration of neutral persons rather than go to law. 
 And if none of these is yielded to, he does not forfeit the 
 character of a peaceably disposed man though he should 
 take the benefit of the law. 
 
 (4.) That we do not harbour malice and revenge against 
 such as we are obliged to go to law with. 
 
 3dly, We must honour them : for so the apostle exhorts, 
 1 Pet. ii. 17. Besides the honour due to those in authority 
 over us, or that are any how exalted above us, there is an 
 honour due unto all men, or to human nature, as it subsists 
 in every individual of the species, let them be never so 
 mean and unprofitable in society. Nay, suppose them to 
 be bad men, we are still to respect them as men : for any 
 thing we know they may be elect vessels ; they may be 
 among those for whom Christ died, and in some particulars, 
 they may be better than we. 
 
 The Jews, we are told, would not willingly tread on the 
 
16S THE DUTY OF LOVING 
 
 smallest piece of paper in their waj, but take it up, lest 
 the name of God should be on it. Whatever superstition 
 was in this usage, apply it unto men, and it is solid reli- 
 gion ; trample on no man, as thou knowest not but a work 
 of grace may be there : yea, suppose it evident that hither- 
 to there has been no such work, yet thou knowest not 
 what God designs to work there. 
 
 4thly, We must put the most favourable constructions 
 on their words and actions that they will bear. The charity 
 the apostle so strongly recommends, has this property 
 among many others, that " it thinketh no evil," 1 Cor. 
 xiii. 5. Some are such sons of Belial, that one knows not 
 how to speak to them ; they take everything that is said 
 or done, in the very worst sense, being jealous and suspi- 
 cious of every body : but he who loves his neighbour as 
 himself, thinks well of his fellow men, and is willing to 
 impute any wrong they do him, to inadvertency and mis- 
 take, rather than to design : he makes suitable allowances 
 for men's natural temper, their constitution, education, 
 calling and customs. And indeed, if we would learn to make 
 these allowances one to another, we should live in far more 
 peace, love and charity than we do. 
 
 But it argues a strange malignity of spirit to take every 
 thing in the worst sense ; that when your neighbour's 
 conduct may be favourably construed, then you will be at 
 pains to put a blot upon it, and expose him. 
 
 5thly, We must relieve their necessities as occasion offers. 
 For as the apostle James says, " If a brother or sister be 
 naked, and destitute of daily food; and one of you say 
 unto them. Depart in peace, be ye warmed and filled ; not- 
 withstanding ye give them not those things which are 
 needful to the body, what doth it profit ? " James ii. 15, 
 16, Now the general rules for charity may be reduced to 
 three. (1.) Our neighbour's necessity. " Distributing to 
 the necessity of the saints," Rom. xii. 13. The necessity 
 of some is great, the necessity of others is extreme : some 
 need more, others less. Christian prudence must judge 
 in those cases, and make a difference. (2.) God's oppor- 
 
OUR NEIGnBOUR ILLUSTRATED. 169 
 
 tunity, by which I mean the occasions and opportunities 
 which God in the course of his providence lays before us, 
 for reUeving our fellow men in want or misery. The 
 apostle speaks of this, Gal. vi, 10. So long as the world 
 is tilled with so much misery and distress, we cannot 
 miss frequent providential calls to sympathy with and 
 relieving our fellow men. (3.) Our own abihty, 2 Cor. 
 viii. 12, " For if there be first a willing mind, it is accepted 
 according to that a man hath, and not according to that 
 he hath not." God has placed people in different stations 
 and characters in life. Those that are rich in this world, 
 are charged to be rich in good works, and ready to distri- 
 bute to the necessity of their neighbours. Those in lower 
 circumstances are not exempted from deeds of charity ; 
 but must give, according as God has blessed and prospered 
 them in w^orldly things. 
 
 6thly, We must warn, admonish and reprove, in refer- 
 ence to sin. We must warn one another of snares in the 
 way, as fellow travellers towards Zion ; and we must ad- 
 monish and reprove our brother and neighbour, and not 
 suffer sin to lie upon him, Lev. xix. 17. True indeed, 
 much wisdom and discretion are requisite to the right 
 administration of reproof. The different tempers, educa- 
 tion, callings and stations of men are to be considered, and 
 proper allowances made for them. The proper times and 
 seasons for such duties ought likewise to be observed ; for 
 if these circumstances are not attended to, the reproof, 
 however well intended by the person who gives it, comes 
 to be an act of very great indiscretion, and it has no 
 good effect upon the person to whom it is given. If we 
 saw men running upon a precipice, common humanity 
 would teach us to warn them of their danger : so, when 
 we see men living without God in the world, walking in 
 the broad way that leads to destruction, if we have any 
 bowels of mercy, as the elect of God, we will warn our 
 fellow men, our kindred souls, that they bethink them- 
 selves, and turn from the evil of their ways, lest they come 
 to the place of torment. 
 
170 THE DUTY OF LOVING 
 
 Lastly, Whatsoever we would that men should do to us, 
 let us do the same to them. This is an admirable maxim, 
 and would make neighbourhood most comfortable, were it 
 duly observed. Put thyself in your neighbour's circum- 
 stances, and then what you would wish him to do to you, 
 do you the same to him ; and what you would complain of 
 as an injury from him, be sure not to offer it unto him. 
 
 I am next to consider the manner of this love ; we are to 
 love our neighbour as ourself. Now, this is not to be un- 
 derstood, as if we were to love our neighbour with the same 
 degree of love that we love ourselves : for this would be 
 impossible. But the analogy betwixt the love we owe to 
 our neighbour, and that which we bear to ourselves, seems 
 to stand in two things. 
 
 (1.) We must love our neighbour, with the same sincerity 
 that we love ourselves. There is a principle of self-love 
 and self-preservation in every creature, much more in ra- 
 tional creatures, as man is. In the exercise of this prin- 
 ciple we are naturally very sincere and serious ; every man 
 most sincerely wishes all happiness to himself, though, 
 alas! mankind often mistake happiness, or the means 
 which lead thereunto. Now, our love to our neighbour 
 must be like that to ourselves in point of sincerity, accord- 
 ing to the apostle's exhortation, Rom, xii. 9, and 1 John 
 iii. 18, " My little children, let us not love in word, neither 
 in tongue, but in deed and in truth," Say not to your in- 
 digent neighbour, be you warmed and be you filled, and 
 yet not give unto him the things that are needful for the 
 body : this is a piece of cruel hypocrisy ; yet how many 
 are guilty of it, of whom better things might be expected ! 
 They can lament the case of distressed neighbours in very 
 pathetic strains, and express the strongest wishes to have 
 them in better circumstances ; yet they never contribute 
 any thing towards it, though it be in their power. Their 
 charity is a labour of the lip only, not a labour of good 
 deeds : they can spare a few words, but not a few pence. 
 
 (2.) We must love our neighbour, with the same con- 
 stancy that we love ourselves. W^e always love ourselves, 
 
OUR NEIGHBOUR ILLUSTRATED 171 
 
 and we should always love our neighbour. Christ's love is 
 constant. John xiii, 1, " Jesus having loved his own that 
 were in the world, he loved them to the end." Our love, 
 in imitation of his, should be constant; and we should 
 likewise continue in all the proper expressions and offices 
 of love, and not weary in well doing, even though we meet 
 with very ungrateful returns from men : for if we act from 
 a right principle, we shall in nowise lose our reward. 
 
 In the last place, let us view the importance of this se- 
 cond commandment, in that it is said to be like unto the 
 tirst. And it is so, 
 
 1st, In respect to the authority of it. It has the same 
 sanction with the first. God has interposed the very same 
 authority for the love of our brother whom we see, as for 
 the love of himself whom we have not seen ; and therefore 
 neglecting the one, as well as the other, implies a contempt 
 of his legislative authority. It is said in the preface to 
 the commands, " God spake all these words." He did not 
 speak the first and second commandment from his own 
 mouth, and the rest by a substitution ; but he spake all 
 and every one of them ; so that they have all the same 
 authority. 
 
 2dly, In respect to the comprehensiveness of it. As the 
 love of God includes all the first table duties, or all that 
 service we owe to God ; so the love of our neighbour com- 
 prehends all the duties of the second table. Hence the 
 apostle says, " Love is the fulfilling of the law," Rom. xiii. 
 8, and Gal. v. 14, " All the law is fulfilled in one word, 
 which is this, thou shalt love thy neighbour as thyself." 
 
 3dly, In respect to the reward of it. The reward of both 
 is a reward of grace and not of debt. There is a reward 
 in both: the work is its own rcAvard, according to the 
 Psalmist's observation, Psal. xix. 11. And there is a re- 
 ward for both, even eternal life through Jesus Christ our 
 Lord. 
 
 4thly, In respect to the difficulty of it. People think it 
 a natural and easy thing to love God. Who would not love 
 him, say they. But unless the principle of love be im- 
 
172 THE DUTY OF LOVING 
 
 planted in us by the Spirit, we neither can nor will love 
 him. The same may be said of the love of our neighbour : 
 we will never love mankind from a right principle, and in 
 a way acceptable to God, until it be freely given us of God. 
 
 And now, I shall shut up this subject in some practical 
 improvement. This doctrine reaches reproof to several 
 sorts of persons. 
 
 Fi7'st, To selfish souls, who confine all their love, care 
 and concern to themselves. They make themselves the 
 centre, and all things else the circumference : if it be well 
 with themselves, they care not who it go ill with : they 
 are not grieved for the afflictions of Joseph, nor for the 
 afflictions of any in the world besides themselves. Persons 
 of this character are ranked among the filthy vermin the 
 apostle says should creep out in the latter days ; yea, they 
 are placed in the very front of them, 2 Tim. iii. 1, 2. No 
 man is born for himself, either in the natural or spiritual 
 birth ; for God hath made men in society, with a mutual 
 connexion and dependence on one another: therefore a 
 selfish man is the very bane of society, as well as the re- 
 proach of Christianity : he deserves not a place in the world, 
 much less in the church. 
 
 Secondly, To those who harbour malice and revenge in 
 their hearts against their neighbour ; Eph. iv. 31, " Let all 
 bitterness, and wrath, and anger, and clamour, and evil 
 speaking, be put away from you, with all malice." Malice 
 is one of the most vile and barbarous passions in human 
 nature. Were I to describe it, I would take the model 
 from the 13th chapter of 1st Corinthians, making it in 
 every thing the opposite of charity ; and then I would say, 
 malice suffereth nothing, is most unkind, most envious, 
 vaunteth itself, and is puffed up, behaves itself most un- 
 seemly, seeks its own always, is easily provoked, thinketh 
 all e^-il, rejoiceth not in the truth, but in iniquity, beareth 
 nothing, believeth nothing, hopetli nothing, and endureth 
 nothing. Is not this a monstrous picture ! yet how many 
 harbour this ugly serpent in their breasts, nights, and days, 
 and months, and years 1 Instead of letting one sun, they can 
 
OUR NEIGHBOUR ILLUSTRATED. 1/3 
 
 let many years of suns go clown upon their wrath ; and when 
 opportunity offers of revenging themselves, they can do it 
 with as much keenness and cruelty, as they could have 
 done the day they received the provocation. Of such per- 
 sons I W' ould say, as Jacob to Simeon and Levi : " my 
 soul, come not thou into their secret, unto their assembly, 
 mine honour, be not thou united ; for in their anger they 
 slew a man, and in their self-will they digged down a wall. 
 Cursed be their anger, for it was fierce, and their wrath, 
 for it was cruel." 
 
 Thirdly, To those who envy their neighbours for every 
 thing they possess better than themselves. James iv. 5, 
 " The spirit that is in us lusteth to envy." Some think 
 nothing good enough for themselves, and any thing too 
 good for their neighbours, and so they always look upon 
 them with an invidious eye. My brethren, purge out this 
 as a piece of the old leaven ; allow the great God to distri- 
 bute his favours unto others in what manner and measure 
 he pleases, without grudging or repining. If you have the 
 love of God in you, you will likewise have a right and 
 charitable frame of spirit towards your neighbour and all 
 that is his. The mischief of envy is exceeding great : it 
 murdered righteous Abel ; it sold Joseph into Egypt ; and 
 it delivered Jesus Christ into the hands of Pilate to be 
 condemned to the cross. 
 
 Fourthly, To those who rejoice at the calamities of their 
 neighbours. Some are of such a waspish malignant tem- 
 per, that nothing gives them so much pleasure as to hear 
 of evil befalling others. The breaking of their character, 
 their credit, or their substance, is like oil to their bones ; 
 they take pleasure to hear it, and as great pleasure to re- 
 hearse it. Well Solomon says, " He who is glad at calami- 
 ties, shall not go unpunished." 
 
 Fifthly, To those who, like the Jews, love their friends, 
 but hate their enemies. " If ye love them which love you, 
 and do good to them which do good to you, what thank 
 have you?" But Christ calls you to love your enemies, 
 and return good for evil, blessing for cursing, and prayers 
 
174 THE DUTY OF LOVING, ETC. 
 
 for persecution and despiteful usage. You have heard, 
 that the neighbour in my text, is every one partaking of 
 human nature : so that though you may love some more 
 than others, yet you must love all, and bear hatred to none. 
 
 Let me exhort you, to love your neighbour as yourself 
 Love all mankind for God's sake, and all the saints for 
 Christ's sake. 
 
 (1.) If you love not your neighbour, the love of God is 
 not in you : " For he who loveth not his brother whom he 
 hath seen, how can he love God whom he hath not seenT' 
 Where there is no effect there is no cause : now the love 
 of our neighbour is the certain effect of the love of God, 
 which can never fail ; therefore, where the former is not, 
 the latter cannot be. 
 
 (2.) It is the end of the commandment, and the fulfilling 
 of the law ; so that while you neglect love, you do nothing 
 to the purpose. 
 
 (3.) Consider the influence love would have to render 
 society useful and comfortable. It is the want of it that 
 fills the world with thefts, robberies, murders, adulteries, 
 lies and perjuries, covetousness and oppression: so that 
 good men are ready to cry out with the weeping prophet, 
 " that I had in the wilderness a lodging place of way- 
 faring men, that I might leave my people and go from 
 them : for they be all adulterers, and an assembly of 
 treacherous men," Jer. ix. 2. But were we united one to 
 another in the bond of Christian love, we would look every 
 man on the things of others; we would rejoice and weep 
 with one another, and so the journey through the world 
 would be much more easy and comfortable. 
 
( 175 ) 
 
 SERMON X. 
 
 CHRIST'S VICTORY AND TRIUMPH OVER PRINCIPALITIES 
 AND POWERS. 
 
 CoLOSS. ii. 15. — " And having spoiled pnncipalities and posvers, he 
 made a shew of them openly, trimnphing over them in it." 
 
 In the eighth verse of this chapter, the apostle states the 
 controversy betwixt himself and some false brethren, who, 
 he heard, had risen in the church at Colosse, and reduces 
 it to three heads ; principles of abused philosophy, super- 
 stitious and foolish rites, which were merely the inventions 
 of men, and the JMosaic ceremonies, abolished by the 
 death of Christ. He argues against them all, by showing 
 that Christ is a most complete Saviour ; having no less than 
 the fulness of the Godhead dwelling in him, and conse- 
 quently such as are in him must be complete, as to every 
 thing necessary for their salvation. In the eleventh verse 
 and downwards, he reasons more particularly against the 
 Mosaic ceremonies, especially circumcision, which, it 
 seems, was at that time urged, as essential to salvation. 
 His argument against it is this : believers have in Christ 
 the thing signified by that ordinance, viz., the circum- 
 cision of the heart ; which consists in putting off the body 
 of sin flowing from original corruption. And he amplifies 
 this argument by showing, that we have not only the thing 
 signified, but also the external seal, viz., baptism, which is 
 more expressive of the grace of God than circumcision was. 
 He shows further, that they had no need of circumcision 
 in the flesh, because they had in Christ all that Avas neces- 
 sary for justification as well as for sanctification ; God hav- 
 
176 Christ's victory and triumph 
 
 ing given them the pardon of their sins through Christ, 
 when they "were uncircumcised, being Gentiles. Having 
 mentioned the grace of God in forgiving their trespasses, in 
 the next verse, he assigns the ground of this remission in 
 the fourteenth verse ; " Blotting out the hand writing of 
 ordinances that was against us, which was contrary to us, 
 and took it out of the way, nailing it to his cross." 
 
 The law, as a covenant of works, and the law as appen- 
 daged with ceremonial ordinances, was cancelled by the 
 blood of Christ ; taken out of the way, and nailed to his 
 cross. The obligatory bond of the laAV, unto which the 
 sentence of every man's conscience against himself was a 
 subscription, and unto which the Jews did subscribe, in a 
 special manner, by their ceremonial observances, was, by 
 the death of Christ, torn in pieces. What madness then 
 must it be to renew that obligation, by observing the cere- 
 monial law ! 
 
 The text is an amplification of this argument, whereby 
 the apostle shows, that a full and complete salvation is 
 purchased for us, by the death of Christ. 
 
 Believers, by that death, are not only freed from every 
 thing that could militate against them in law, but they 
 are also delivered from the power of such enemies, as rule 
 over them by force or violence. '"' And having spoiled prin- 
 cipalities and powers, he made a shew of them openly, 
 triumphing over them in it." 
 
 He had said before, that the obligatory bond of the law 
 was nailed to the cross of Christ. He adds now, that in 
 and by the same cross, Satan, with all his auxiliaries, our 
 spiritual enemies, are spoiled and triumphed over. And 
 after one is assured of all this, what does he need more ? 
 what has he more to fear 1 is there any need for men 
 to make an addition to such a complete Saviour? In 
 these words, (1.) you have an account of a great victory 
 which our Lord Jesus Christ obtained. And here no- 
 tice, first the parties over whom he was victorious. 
 They are designated by the pompous titles of principalities 
 and powers, that is evil angels, Satan, and the whole 
 
OVER PRINCIPALITIES Ax\D POWERS. 177 
 
 apostate tribes. He calls them principalities and powers, 
 because of the power which they have over men, in conse- 
 quence of their sin. They have no natural right and 
 power over men; but when men by sin had cast off their 
 allegiance to God, they were judicially given over to the vas- 
 salage and slavery of Satan, the head of the apostate tribe : 
 And the power which he has over them, while they con- 
 tinue his subjects, is great and extensive. Some think 
 also that the title of principalities and powers intimates, 
 that there are different ranks and orders among the bad 
 angels. 
 
 (2.) Notice the kind of victory which Christ obtained 
 over these principalities and powers. It was not a de- 
 stroying them out of hand, as to their simple being : no ; 
 Satan and the powers of darkness exist to this very day, 
 and shall exist for ever. The victory then consisted in 
 spoiling these enemies of God and men. Christ spoiled 
 Satan of all his power, armour, and riches. He was dis- 
 possessed of the spoil which he took up, and proudly 
 boasted of, when Adam fell. The original word, here ren- 
 dered spoiled, properly signifies to strip or make naked, 
 and carries a manifest allusion to the custom of conquerors, 
 who used to strip the conquered of their armour, and hang 
 it upon a pillar, which they frequently erected in the very 
 place, where the victory was won. Thus Christ having ob- 
 tained the victory over Satan, stripped him of all his wea- 
 pons, and hung them for a trophy upon his cross : so that 
 when the Jews fixed the cross of Christ in the ground, to 
 make it stand erect, they raised a pillar, though they knew 
 it not, on which Satan's whole armour was hung up and 
 exposed to public view. 
 
 (3.) In these words you have Christ's triumph over the 
 conquered. " He made a shew of them openly, triumph- 
 ing over them," or triumphed them, as it is in the origi- 
 nal ; that is to say, led them in triumph. Still there is a 
 manifest allusion to the custom of conquerors in their 
 triumphs. The heads or chief men of the conquered party, 
 were taken and bound in chains by two and two, or more ; 
 ^ M 
 
178 Christ's victory and triumph 
 
 and in this disgraceful manner they went sometimes be- 
 fore, and sometimes behind the triumphal chariot of the 
 conqueror : and this tragical scene was always beheld by a 
 vast crowd of people, for the honour of the victors, and for 
 the shame of the captives. 
 
 Thus Christ ha\dng conquered Satan, with all the powers 
 of darkness, led him in triumph, and exposed him before 
 God and all the holy angels, as an enemy conquered and 
 made captive. But of this again. 
 
 In the last place, observe, when and where all this was 
 done. Why, it was at the death and upon the cross of 
 Christ. Even when and where Satan thought to have 
 had the day, by putting to death the innocent Jesus, were 
 he and all his powers conquered and triumphed over, by 
 the Lord of life, to their eternal shame and mortification. 
 The words rendered in it, refer the victory and triumph 
 to the cross, whereof the apostle had been speaking, in the 
 preceding verse. 
 
 Doctrine. Christ having, by his death upon the cross, 
 obtained the victory over Satan, with all the powers of 
 darkness, led them in open triumph. 
 
 In discoursing on this subject, I shall, first, speak of the 
 victory which Christ obtained over Satan : secondly, of the 
 triumph ; and then make some improvement of what is 
 said. 
 
 In speaking of the victory which Christ obtained over 
 Satan, I shall, first, show the ground of the quarrel be- 
 twixt them. Secondly, how Christ obtained the victory 
 over him by his death upon the cross. Thirdly, I shall 
 name some properties of this victory. 
 
 I return to the first thing proposed, viz. To show the 
 ground of the quarrel betwixt Christ and Satan : for, as 
 victory supposes a war going before, so a war must be 
 founded upon some quarrel, upon some offence given or 
 received, either real or imaginary. 
 
 The ground of the quarrel, then, was twofold. First, 
 Satan, with his angels, left their first habitation and fell, 
 Jude 6 ver. Their being said to have left it seems to in- 
 
OVER PRINCIPALITIES AND POWERS. 170 
 
 timate their dissatisfaction with it. They were not pleased 
 with their condition, though it was the same with those 
 angels who stood, therefore they left it, and set up for 
 themselves, in opposition to God the Father, the Son, and 
 the Holy Ghost. The apostle Peter says, they sinned. 
 Now consider what a terrible thing it was to set an aflront 
 upon God, in his highest court ; to sin against him even in 
 heaven, the place where he dwells, and you will soon and 
 easily perceive a sufficient foundation for a quarrel against 
 them : even a quarrel to be eternally pursued. They were 
 the first inventors and founders of that evil thing called 
 sin, which is the very opposite of God and all good. And 
 if it be true which is alleged by some, that the point of 
 their first sin was directed against the Son of God, as he 
 was to be manifested in man's nature, then certainly it be- 
 came Christ, in a special manner, to avenge the quarrel. 
 
 Secondly, Satan, the head of the apostate spirits, betrayed 
 our first parents into sin, by which the covenant between 
 God and man was broken, and the whole world brought in 
 guilty before God, Gen. iii. 4, 5. He misrepresented God 
 unto man, and he continues to do so still. He also mis- 
 represents man unto God ; for as is his name, so is his 
 nature and practice. He is the devil, the calumniator, the 
 malignant, and the very fire-brand of the whole creation 
 of God. He brought two things into the world, which 
 were solely his own, for they are essentially opposite to 
 the nature and works of God : these were sin and death. 
 He brought sin, that ugly monster, into the very garden 
 where God had placed the man ; and from thence he sent 
 it out into the wide world, where it has remained for 
 about six thousand years ; and to this very day God is not 
 able to look upon it. Then he introduced death into the 
 world : that is not of God's making either. Death is of a 
 heterogeneous nature. Hence the apostle, Rom. v. 12. 
 tells us, that it entered by sin : it entered in at the same 
 crevice with sin, and by the same hand, viz. Satan. And 
 now we may easily imagine, what joy and satisfaction the 
 malignant spirit, with his tribe, would have at the thought 
 
180 chkist's victory and triumph 
 
 of having ushered sin and death into God's dominion. 
 AYhen God looked at first upon his own works, he was well 
 pleased, because they were all very good : so, when Satan 
 looked upon sin and death, the works which he had made, 
 he was, to be sure, also well pleased. He would boast and 
 triumph like a Nebuchadnezzar, saying, this I have done 
 for the honour of my majesty, and for the support of my 
 kingdom, in opposition to God. 
 
 Here then you will easily perceive a broad foundation 
 for a second quarrel, a quarrel of a public nature, for the 
 first was personal ; but this w^as public, inasmuch as the 
 sons of men were concerned in it ; and therefore Christ 
 avenged it in our nature, and in our name, as our public 
 head and representative. While the proud apostate was 
 triumphing, while he was defying the honour and armies 
 of the living God, one combatant, a match and more for 
 him, appears upon the field, and proclaims war against liim 
 and his seed, Gen. iii. 15. As this war was soon proclaimed, 
 so it was instantly and constantly carried on : so that 
 among the first sons which Adam had, there was a parting 
 of the seeds ; God got Abel, Satan got Cain, and so it went 
 on from father and son on both sides, through the several 
 periods of the church, till at length God incarnate came 
 upon the field, and in his own person fought Satan, and 
 obtained a complete victory over him, while himself seemed 
 to be overcome. And this leads me to the second thing 
 proposed, which was to show how Christ obtained the 
 victory over Satan, by his death upon the cross. 
 
 First, There was a divine appointment in the death of 
 Christ, to spoil Satan with all his auxiliaries, Heb. ii. 14. 
 1 John iii. 8. It was the great design of his enemies to 
 get him put to death, and especially the death of the cross : 
 for then, to be sure, they thought they would have done 
 with him, he would trouble them no more ; and his going 
 out of the world in such a disgraceful manner, would make 
 his name hateful to mankind. And no doubt Satan pro- 
 mised himself great things, with respect to the promoting 
 and securing the interests of his kingdom, if he could get 
 
OVER PRINCIPALITIES AND POWERS. 181 
 
 Christ put to the death of the cross. To believe in one 
 who was crucified, was a stumbling block to the Jews ; and 
 to look for salvation from a crucified man, appeared a most 
 ridiculous fancy to the Gentiles. But behold with wonder 
 the height and the depth of the manifold wisdom of God, 
 whose ways are not as man's ways ! By this determination 
 and appointment, the dead man, nay, the crucified man, 
 pulls down Satan's whole fabric about his ears. The shame- 
 ful despised cross, having the wisdom and power of God in 
 it, is made a pillar to hang up Satan's armour on ; a 
 triumphal chariot, behind which he, with all his auxiliaries, 
 must be dragged in chains : the Father and friends of the 
 crucified Jesus, looking on all the while, rejoicing. Thus 
 you see the force of a divine appointment : it can break 
 through and baffle the wisdom of men and devils : it can 
 strengthen the spoiled against the strong : it can bring 
 glory out of shame, life out of death, and victory out of 
 conquest. 
 
 Secondly, Christ, by his death upon the cross, took away 
 sin, and delivered the elect from death, whereof Satan had 
 the power: and hereby he was conquered and his spoil 
 taken from him. He is the Lamb of God, who took away 
 the sin of the world. From whence does Satan get the 
 pompous title of God of this world 1 Why, he derives it 
 from sin and death, upon which his kingdom was erected, 
 and by which it stands. If then the two pillars be removed 
 by a mighty one, the whole superstructure falls to the 
 ground. His kingdom is departed from him. Now as to 
 the first of these pillars, namely, sin, Christ brake it down, 
 inasmuch as by his death upon the cross he fully satisfied 
 the demands of the broken law, which was the strength of 
 that pillar : " for the strength of sin is the law." And as 
 for the other pillar, viz. death, it must necessarily fall upon 
 the removal of the former, which is the strength and sting 
 of it. Moreover, Christ, by his own death, is said to have 
 swallowed it up in victory ; and he will pursue that vic- 
 tory, till there shall not be such a thing as death in all his 
 dominions. Now, if by the merit and power of Christ's 
 
182 Christ's victory and triujiph 
 
 death, the elect world be delivered from sin in its guilt, 
 dominion, and being, and from death in its sting, are thej 
 not delivered from Satan? where is his authority over 
 them 1 is not his sceptre taken away ? and is he not a con- 
 quered enemy 1 
 
 Thirdly, Satan was spoiled by the death of Christ, 
 through the imminent hand which he had all along, in 
 bringing about this death. For understanding what I 
 mean, you will observe, that Satan, by presuming to tempt 
 Christ, and by his hatching and contriving the death of 
 Christ, forfeited all his authority and power over men ; and 
 that being forfeited, he is a spoiled enemy. 
 
 Satan's power over men was given him by way of com- 
 mission from God, for the punishment of sin. And as 
 every commission has its limitations, which being broken 
 through, the commission is forfeited, so had this commis- 
 sion of Satan. It was confined to sinners ; and therefore 
 if he meddled with one who was not a sinner, he exceeded 
 the bounds of his commission, and so it became forfeit. 
 Now, the devil not only set upon a man who was not a 
 sinner, but upon the Son of God himself. He attacked 
 him in the wilderness, and being repulsed, had the impu- 
 dence to renew his temptation: and it would seem he 
 tempted him frequently. He stirred up the people against 
 him. He entered into the heart of Judas, one of his dis- 
 ciples, by whom he was betrayed. And at the death of 
 Christ, the powers of darkness, by the divine permission, 
 set upon him, and did their utmost, but were foiled. The 
 holy and just God, by this method, took the wise in their 
 own craftiness. He suffered Satan to fall into the blunder 
 of meddling with Christ, and carrying on his death, that 
 he might forfeit his power over men, and so be spoiled of 
 all, by that very thing which he thought would be an ab- 
 solute security for all. 
 
 Fourthly, The death of Christ was the completing part 
 of the work of redemption ; and so was, as it were, the 
 fatal stroke to Satan. When a man receives one blow after 
 another, till he fall, the last blow is said to kill him. So 
 
OYER PRINCIPALITIES AND POWERS. 183 
 
 it was here. Christ gave Satan many blows and bruises in 
 his life ; but those which he gave him at the last were the 
 fatal ones. JNIany a blow he gave him in the midst of his 
 boasting over fallen man. That was one, the promise of 
 the seed of the woman to bruise his head. When he pro- 
 claimed war against him at his incarnation he gave him 
 another ; and many more in the days of his flesh ; yet for 
 all these he would not be quiet, but came often unto him. 
 Therefore when he came to the place where he was to die, 
 he took that very cross which Satan had prepared for him, 
 and with its mighty force dashed out his brains, bruised 
 him and trod him like mortar ; while Satan, with all his 
 power, could not break one bone of him. All this Christ 
 did in the name of his people, as their head and repre- 
 sentative. 
 
 I proceed now to mention some properties of this victory 
 which Christ obtained. And, 
 
 First, It was a very dear-bought victory. Victories are 
 not gained without wounds and blood on both sides. So it 
 was here. Precious blood, even the blood of the Son of God 
 was shed in the field of battle, and yet not one drop of it was 
 lost : nay, the conqueror himself died, and yet he obtained 
 the victory. The prince of life was killed, that principali- 
 ties and powers might be spoiled. Surely the spoils which 
 he distributes among believers, whom he allowed to remain 
 at home, should be highly valued, since they were purchased 
 at no less expense than the life and blood of a divine Re- 
 deemer. 
 
 Secondly, It was a righteous victory. " If a man also 
 strive for masteries, yet is he not crowned except he strive 
 lawfully." Christ's conquest was not an unjust one, like 
 many of the conquests gained by the heroes and potentates 
 of the world. Alexander, and the Caesars of old, conquered 
 countries, cities and kingdoms, taking the spoil to them- 
 selves, while they had no just right to it, but only wanted 
 to aggrandise themselves, and purchase a fame lor heroic 
 achievements, that might last in the world while they 
 themselves were gone; but the Captain of our salvation 
 
184 Christ's victory a^^d triumph 
 
 made no unjust conquest over Satan and the powers of 
 darkness, for they detained his laAvful subjects in captivity : 
 was it not righteous then to deliver them 1 
 
 Lastly^ It was a most glorious victory. Never was there 
 a victory attended with so great glory to the conqueror, and 
 with so great shame to the conquered. Had Satan, with 
 his auxiliaries, been spoiled by holy angels, he might have 
 alleged that he met with his match : or had he been spoiled 
 by a mere act of omnipotence, he might have boasted that 
 he had put God to his utmost : but to be conquered by the 
 human nature, at which he had a particular spite, and 
 which was lower than his own, to fall by a man, by a dying 
 man, a crucified man, a dead man ! what everlasting shame 
 and mortification was this ! Moreover, as Satan prevailed 
 over men by an act of subtilty, so Christ prevailed against 
 him, not by a mere act of power, but by righteousness and 
 wisdom ; for had he been to have prevailed by power, there 
 was no occasion to assume the human nature. 
 
 I come now to speak to Christ's triumph upon this vic- 
 tory. The question is, whether the expression in the text 
 is merely figurative, or if there was a real triumph over 
 the principalities and powers of darkness, by exposing 
 them as conquered eneiaies, and that too, in a most public 
 manner before God, before all the holy angels, and perhaps 
 before the spirits of just men made perfect. I go in with 
 the last, for the following reasons : 
 
 First, The original words in the text, by which the 
 triumph is expressed, intimate the reality of it. The word 
 rendered to make a " shew," is the same with that in Matt, 
 i. 19. which is rendered to make a public example. More- 
 over, in Num. XXV. 4. when Moses was commanded to take 
 the heads of the people, and hang them up before the Lord 
 against the sun, the Septuagint translates the Hebrew 
 word for hanging them up, by the same word with that in 
 our text. Again, the word rendered " openly," signifies in 
 the sight of others, and in the most public manner. 
 
 Secondly, The devil and his angels, being intelligent 
 creatures, were capable of being really exposed and put 
 
OVER PRINCIPALITIES AND POWERS. 185 
 
 openly to shame, when defeated in their designs. And 
 therefore, to object that the allusion in our text must be 
 explained, as that in the preceding verse with respect to 
 the law, is not solid : for sin and the law are not persons, 
 but things, and so not capable of being put to shame ; but 
 it is evidently otherwise in this case. 
 
 And to add no more. The nature and end of a triumph 
 in war, unto which there is a manifest allusion here, leads to 
 this sense. A triumph was always celebrated openly before 
 a multitude ; nay, often there were some who shouted all 
 the way, victory, victory ; and all this for the honour of 
 the victor, and the shame of the captives: so that if a 
 triumph was carried on privately, it was contrary to its 
 nature, and lost the end of its institution. 
 
 I pass on to the application. 
 
 Is it so, that Jesus Christ, having by his death on the 
 cross " spoiled principalities and powers, made a shew of 
 them openly 1 " Then, in the first place, all who iSght under 
 Satan, are conquered with him. When a king or general 
 falls in the field of battle, all his supporters fall with him, 
 and are said to be conquered. So Christ having spoiled 
 Satan upon the cross, did at that very instant reach a 
 deadly blow to every one of his supporters. Hence, the 
 law's obligatory bond upon you, believers, was nailed to 
 the cross. The old man of sin was crucified with him. 
 The world was conquered. Death was swallowed up in 
 victory. And, in a word, everything that could militate 
 for Satan against the saints, was removed out of the way. 
 
 Secondly, Christians have no ground to be ashamed of 
 the cross of Christ; but, on the contrary, to boast and 
 glory in it. The God of glory having spoiled Satan upon 
 the cross, and made it a chariot of triumph after the vic- 
 tory, has removed the reproach of it, and made it truly 
 honourable. Therefore, believers, while the carnal noisy 
 world are boasting loudly, some in their wisdom, some in 
 their strength, others in their wealth, let your boasting be 
 all the day-long in the cross of Christ. Faith's views of 
 the conqueror, faith's views of the cross as the field of 
 
186 Christ's victory and triumph 
 
 battle, and the triumphal chariot, will furnish you with 
 the most noble grounds of boasting. Besides, the dignity 
 and honour of Christ's cross should make you boast in 
 your ov/n ; for by it Christ puts honour upon you before 
 the world, angels, and men. Hereby he conforms you to 
 himself: and is it not honour to be conformed to him? 
 As he conquered Satan, notwithstanding his cross, nay, by 
 his cross, so he will lead you forth into the field of battle, 
 compassed about with infirmities, pained and borne down 
 with the weight of the cross, and yet you shall return 
 triumphant, even as he did. 
 
 Thirdly, By this victory and this triumph, Christ's name 
 is rendered famous for ever. His name, says David, " shall 
 last as the sun." Time has buried the remembrance of 
 persons and events, and especially victories, which once a 
 day made a mighty noise in the world, and that too, in 
 spite of every means used to perpetuate the remembrance 
 of them, The marble pillars, the statues and monuments, 
 by which the potentates of the world hoped to immortalise 
 their memory, are gone to ruins, as well as their founders. 
 But behold, here is a conqueror and a conquest, the re- 
 membrance of both which has been kept up in the world 
 for many hundreds of years, and will be kept up when 
 time shall be no more : nay, it will not end with time, but 
 continue through eternity. To preserve the memory of this 
 victory, the Lord's supper is instituted. If therefore those 
 who are strangers to our commonwealth and covenant of 
 promise, ask us what we mean by covering a sacramental 
 table, and sitting down at it ; the answer is at hand ; it is 
 to perpetuate the famous name of the man Jesus, the Son 
 of God, who, more than seventeen hundred years ago, 
 being nailed hands and feet upon a cross, baflled all the 
 powers of hell. 
 
 Fourthly, No wonder that Satan and wicked men are 
 enemies to the cross. The spirits of the conquered party 
 cannot miss to be ruflled and filled with spite against the 
 conqueror. How must the revengeful and proud spirit of 
 Satan be galled and tortured at the thoughts of his being 
 
OVER PRINCIPALITIES AND POWERS. 187 
 
 foiled by the cross of Christ, which he reckoned could 
 secure all ? how great must the fretting and anguish of his 
 spirit he I shall w^e wonder then, that he and his have 
 done, and are still doing to this day what they can, to ruin 
 the reputation of the cross ? 
 
 Fifthly^ Believers, here is great encouragement for you 
 in opposing Satan, and all your spiritual enemies. They 
 are conquered already by the Captain of your salvation. 
 They have all got such a deadly bruise by the cross, that 
 they shall not be able to overcome you. Christ, indeed, 
 could have bruised them so, that they should not have 
 been able to make the least motion against you ; but for 
 the glory of his grace, and for the greater mortification of 
 the prince of darkness, he will have him overthrown and 
 trodden upon by the weakest child in all his family. Re- 
 sist him then, believers, and all his accomplices, as know- 
 ing, that every degree of resistance is a degree of conquest 
 over him. And mind always to exercise faith in the death 
 of Christ, as the most effectual means of opposing him. 
 Let faith present the cross of Christ to him, and he will 
 flee from you ashamed. 
 
 Lastly, Enemies of Christ, subject yourselves to him. 
 Join this glorious conqueror. Why do you run against 
 the thick bosses of the buckler of the Almighty 1 why do 
 you harden yourselves against him 1 do you imagine you 
 can do so, and prosper 1 Nay, if you will not bow before 
 him, you shall be broken on the wheel of divine vengeance : 
 therefore desert the enemy's camp this day, and give your 
 hearty consent to have your names registered in Christ's 
 muster-roll : throw away the weapons of rebellion, and 
 take unto you the whole armour of God, so shall you at 
 length be conquerors over sin, Satan, death, and hell. 
 
188 ) 
 
 SERMON XI. 
 
 THE NATURE OF UNBELIEF OPENED UP, AND ITS PER- 
 NICIOUS INFLUENCE UPON PROFESSORS OF THE GOS- 
 PEL ILLUSTRATED. 
 
 Hkb. iii. 12. — " Take heed, brethren, lest there be in any of you an 
 evil heart of unbelief, in departing from the linng God." 
 
 From the seventh verse of this chapter, the apostle presses 
 the Hebrews to improve the great doctrine about the gos- 
 pel-prophet, by alleging a sad example of their fathers, 
 who refused to hear and obey him in the wilderness, and 
 were thereby kept from entering into the promised land. 
 Great miracles were wrought for them both in Egypt and 
 the wilderness; miracles of mercy and of judgment also, 
 by fire, by the earth opening, by fiery serpents, by con- 
 suming thousands of them ; all which were evidences suffi- 
 cient to convince them of the wickedness of mistrusting 
 him. But notwithstanding all the wonders both of mercy 
 and of judgment, they were full of pride, murmuring, re- 
 bellion, and unbelief; and in this hardened course they 
 continued no less than forty years, until all but two of 
 them, Caleb and Joshua, were consumed. Such were the 
 provocations and temptations of God, that he determined 
 their punishment; the certainty whereof he fixed by an 
 irreversible oath, which is the highest confirmation of ven- 
 geance. The matter sworn was, that they should be so 
 far from possessing, that they should not enter into the 
 promised land, ver. 11. " So I sware in my wrath, that they 
 should not enter into my rest." And if we look forward 
 
THE NATURE OF UNBELIEF, ETC. 183 
 
 to the 18th and 19th verses, we shall find that the apostle 
 lays their exclusion from the promised land absolutely and 
 wholly upon their unbelief. They were guilty of many 
 other sins : they were proved rebellious, murmurers, ido- 
 laters ; but their unbelief was the root which sent forth 
 all these branches, — it was the fountain from which all 
 these bitter waters flowed ; and this being the case, the 
 solenm caution in our text follows very naturally the pre- 
 ceding discourse. " Take heed, brethren, lest there be in 
 any of you an evil heart of unbelief, in departing from the 
 living God." 
 
 In these words we have, 1. An affectionate appellation, 
 "Brethren." Those unto whom this apostle wrote were 
 his brethren upon a natural account, at least they were 
 his countrymen, he being by birth a Jew; but he here 
 calls them brethren upon a spiritual account, as being in- 
 terested in the same fiimily of God with himself; and by 
 this appellation he insinuates himself into their affections, 
 that so the caution might be better received. Hereby he 
 likewise obviates any suspicion that might arise in their 
 minds, as if he had hard thoughts of them ; and lets them 
 know, that the best of saints had need to be cautioned 
 against the worst of evils. 2. In the words we have a 
 caution expressed : " Take heed." The original word sig- 
 nifies properly, to see or behold, as that is an act of sense ; 
 and to take heed or beware, an act of the mind ; so, by 
 an easy translation, first * I see,' and then ' I take heed.' 
 The word imports a constant heedfulness and circumspec- 
 tion. 3. You have the persons concerned in the caution, 
 viz. every individual among the Hebrews. " Take heed, 
 lest there be in any of you an evil heart of unbelief." The 
 same expression is used, chap. xii. 15, 16. ''Looking dili- 
 gently lest any man fail of the grace of God." 4. The thing 
 cautioned against, which is expressed two ways: 1st, In 
 the principle of it, " an evil heart of unbelief;" and, 2dly, 
 In the effects of it, " departing from the living God." The 
 principle of the evil cautioned against, is " an evil heart of 
 •■nbelief." By the ' heart' here, we are not to understand 
 
190 THE NATUKE OF UNBELIEF, 
 
 that part of the body commonly so called, nor yet any par- 
 ticular faculty of the soul ; but the whole soul, in all its 
 powers and faculties. An evil heart of unbelief, is a very 
 strong expression, and there is certainly more in it than 
 to say, an evil and unbelieving heart. This may be said 
 of the best hearts in this imperfect state. There is no 
 man on earth such a strong and steadfast believer, but he 
 misbelieves ten times for his believing once. An heart of 
 unbelief, then, is a heart that is absolutely under the 
 power of unbelief, — a heart that has unbelief as the ha- 
 bitual and prevailing principle of all its actions. And 
 the expression of an evil heart of unbelief, seems to point 
 out unbelief as the efficient cause of this evil : it renders 
 the heart evil to such a degree, that it departs from the 
 living God. It is a sin of the most malignant influence. 
 It is the root of aU apostacy and defection from the pro- 
 fession of the gospel. And if it be inquired, why the 
 apostle calls apostacy from the profession of the gospel 
 a "departing from the living God," it may be observed, 
 that possibly the Hebrews did not think, that apostacy 
 from Christianity was a departure from the living God. 
 They would plead that they were not turning unto idols 
 or idolatry ; but that they were returning, as they thought, 
 to observe the institutions of the living God, which cer- 
 tainly the Jewish institutions once were. But the apostle 
 lets them know, that after the revelation of Christ, and 
 their profession of him, they could not depart from him, 
 Avithout at the same time departing from the living God : 
 — and he here calls God the living God, that he might deter 
 them from the evil he was cautioning them against. If 
 unbelief should prevail so far in them as to make them 
 apostates from the gospel, they would depart from the 
 living God ; that is, from the God who lives for ever to 
 take vengeance on them that are backsliders and apostates. 
 This consideration of God being the living God, is full 
 either of comfort or terror to us, according as we are in- 
 terested in him. If we have his favour and friendship, 
 then it is comfortable to think that He who is our friend 
 
AXD ITS PERNICIOUS INFLUENCE. 191 
 
 lives for ever ; and if we are enemies to him, as all are by 
 nature — or if we are turned to be his enemies after a 
 solemn profession of friendship — let us remember, that " it 
 is a fearful thing to fliU into the hands of the living God." 
 
 Thus, you see, the same promise that drops comfort and 
 sweetness to the godly, drops nothing but gall and worm- 
 wood to the wicked. 
 
 Doctrine. — It concerns the professors of Christianity to 
 take great heed, lest there be in any of them an absolutely 
 prevailing principle of unbelief. 
 
 I. I shall mention some things plainly implied in this 
 text and doctrine. 
 
 II. Open the nature of unbelief, and show you wherein 
 it consists. 
 
 III. Lay down some propositions regarding unbelief, 
 which may further discover its heinous nature and hurt- 
 ful tendency. 
 
 IV. Inquire into that influence which unbelief has upon 
 some professors, to make them apostates from their pro- 
 fession, and so depart from the living God. 
 
 Lastly, Apply. 
 
 I. I am to mention some things plainly implied in this 
 text and doctrine. These are, 
 
 1st, The professors of Christianity need to be stirred up 
 to circumspection, and a godly jealousy over themselves. 
 
 Thus the apostle stirs up the Hebrews in our text, and 
 likewise in the twelfth chapter, ver. 15, 16; and he ex- 
 presses himself much after the same manner to the church 
 at Corinth, 2 Cor. xi. 2, 3. " For I am jealous over you with 
 godly jealousy. For I have espoused you to one husband, 
 that I may present you as a chaste virgin to Christ. But 
 I fear, lest by any means, as the serpent beguiled Eve 
 through his subtilty, so your minds should be corrupted 
 from the simplicity that is in Christ." There is a cause- 
 less jealousy and suspicion which some have about their 
 brethren, arising from their own credulous and invidious 
 tempers, which is very hurtful to Christian society. But 
 a holy care and concern about our brethren, discovering 
 
192 THE NATURE OF UNBELIEF, 
 
 itself in warning, and exhorting, and provoking them to 
 love and good works, is very becoming, both in ministers 
 and private Christians. 
 
 Many professors, indeed, take this in bad part ; they 
 think themselves too good to have any fears or jealousies 
 entertained of them either by themselves or others. But 
 such persons are proud, high-minded, and fearless; and, 
 for all their confidence, they will fall, when those who fear 
 always stand firm. Therefore, suiFer the word of exhorta- 
 tion ; take cautions and warnings in good part, and as 
 necessary for you in this dark ensnaring world, though 
 you may be already established in the truth, 2 Pet. i. 12. 
 
 2dly, A man may imagine himself to be a true believer 
 in Christ, while unbelief absolutely prevails in his heart. 
 This is necessarily implied in the text. If unbelief reign- 
 ing in the heart were a thing that presently discovered it- 
 self to the person in whom it resides, there would be no 
 need of so much fear, caution, and jealousy about it as the 
 text recommends. But the matter is not so. For though 
 unbelief be the greatest of sins, yet the place of its resi- 
 dence, which is the heart, helps to conceal it, especially 
 from those who have no acquaintance with their hearts. 
 Yea, the hearts of the best are such, that none can dis- 
 cover all that is in them, but he whose prerogative it 
 is to search the hearts, Jer. xvii. 10. Besides, unbelief 
 works inwardly in the powers of the soul, and it may work 
 for a long time before the effects of it be discernible. It 
 is not so wdth other sins, such as pride, covetousness, and 
 revenge : when any of these prevail in the heart, the 
 effects of them are easily discerned. But unbelief may 
 dwell long in the soul, and be working in the understand- 
 ing, will, and affections, long before any effects of it are 
 noticed, either by the parties themselves or by others. 
 And hence it is that so many are quite mistaken about 
 their state ; like the church of Laodicea, they imagine 
 they are rich, and increased with goods, while in reality 
 they are " wretched, and miserable, and poor, and blind, 
 and naked," Rev. iii. 17. 
 
ANl) ITS PERNICIOUS INFLUENCE. 193 
 
 3dly, Though a principle of unbelief in the heart lies 
 very favourable for concealment, yet it may be discovered, 
 and when discovered may be cast out. This is likewise 
 implied in the apostle's exhortation to the Hebrews. If 
 any of them, upon serious examination, found a prevalent 
 principle of unbelief in their hearts, they were not there- 
 upon to despair, or to think that because they had not the 
 faith of God's elect as yet, therefore they would never ob- 
 tain it. To think after this manner, is still to harbour the 
 principle of unbelief, and to give way to its sophistical 
 arguments, without admitting the solid reasonings of faith. 
 
 4tlily, Hence it follows, that it is the duty of every 
 Christian to be much employed in the great work of self- 
 examination, 2 Cor. xiii. 5. This is a duty from which no 
 Christian is exempted, whatever be his station in the world 
 or in the church of Christ. However shining his gifts are, 
 and however high his attainments may be, it is his duty 
 and interest to examine and search his own heart, as well 
 as the weakest and meanest Christian ; for it is possible 
 that the root of the matter may not be in him, notwith- 
 standing these goodly appearances ; and even though the 
 root of the matter be in him, yet self-examination is neces- 
 sary for the discovery of those filthy weeds which grow up 
 beside it, and threaten to suppress the precious planting 
 of the Lord in the heart. 
 
 II. These things being premised, I proceed to open up 
 the nature of unbelief, and to show you wherein it consists. 
 
 1st, In the first place, in order to understand the nature 
 of unbelief, there are two distinctions of it which we must 
 observe : the first of these is into negative and positive 
 unbelief. 
 
 Negative unbelief is, w^hcn men have not faith, or do not 
 believe, though they never had the means of grace. Those 
 who do not believe the gospel are called unbelievers or 
 infidels, though they never heard it. So Paul, directing 
 the church of Corinth about their public worship, says, 
 '' If therefore the whole church be come together into one 
 place, and all speak with tongues, and there come in those 
 
 5 N 
 
194 THE NATURE OF UNBELIEF, 
 
 that are unlearned, or unbelievers," i. e. heathens or pa- 
 gans, these are said to be unbelievers, though they cannot 
 be charged with an evil heart of unbelief, as it is meant 
 in the text. 
 
 Positive unbelief is the sin of those who hear the gospel, 
 and is committed either by refusing to believe the gospel, 
 or by rejecting the faith of it, after we have publicly pro- 
 fessed it, and so departing from the living God. 
 
 Some discover and express their unbelief, by despising 
 the gospel, and the means of grace to such a degree, as 
 that they will not take on the profession of it ; and, like 
 Gallio, " they care for none of these things." Others make 
 a profession of the gospel, and are thereupon admitted into 
 the external privileges, but by and by they are oiFended ; 
 they draw back and apostatize ; and so their unbelief is 
 expressed in rejecting the truths of the gospel already 
 received. 
 
 The second distinction of unbelief is, into notional and 
 'practical. Notional unbelief, or unbelief in the mind, con- 
 sists in refusing to admit the gospel revelation, as to the 
 truth and necessity of it, or refusing to apply the same in 
 particular to the soul for its salvation. Some, I say, are 
 so bold as to reject the whole gospel revelation, as a cun- 
 ningly devised fable. The mystery of a crucified Christ 
 appears foolishness to them : they reckon, that men, by a 
 vigorous exertion of the moral powers of their minds, are 
 capable of pleasing God so as to be accepted of him. Now, 
 this is unbelief in the grossest sense ; yet there are many 
 such unbelievers in the world. 
 
 But then there are others, in whose hearts unbeUef re- 
 sides in a more refined dress. Those give their assent to 
 the whole gospel revelation, as a truth in itself; nay, they 
 approve of it as a thing good in itself and necessary ; but 
 they never believe it with particular application to them- 
 selves ; they will not trust in Christ for their salvation, 
 and they will not believe that the gospel breathes grace 
 and good- will to them in particular. They are either care- 
 less and indiflferent about the matter, or, if they do inquire, 
 
AND ITS PERNICIOUS INFLUENCE. 195 
 
 they stumble at one of two things, either the validity of 
 their claim to embrace Christ, or Christ's willingness to 
 receive them ; and those who continue to the end in this 
 way, perish as unbelievers. 
 
 Practical unbelief resides in those who profess that they 
 know God, and that they believe in him. Of these the 
 apostle speaks. Tit. i. ult. The pretended faith of such 
 persons does not regulate their hearts and lives. Their 
 lusts and corruptions absolutely prevail against any im- 
 pressions of God, or the truths of God, that may be upon 
 their minds, so that they are shut up in unbelief; and this 
 is the case of multitudes who hear the gospel. 
 
 2dly, For understanding the nature of unbelief, let it be 
 observed, that the root of it is the original corruption and 
 depravity of human nature. The corrupt heart is the seat 
 of unbelief. It is hatched there, and there it is nourished 
 and strengthened. For, as " with the heart man believeth 
 unto righteousness," so with the heart he misbelieves or 
 mistrusts to his own destruction. 
 
 Now, that we may see how much there is in the nature 
 of man now totally corrupted, to produce and strengthen 
 his unbelief of the gospel when it is proposed to him, these 
 things following may be considered. 
 
 1. There is ignorance and darkness upon the mind, 
 1 Cor. ii. 14. The natural man — that is, the man who has 
 all and nothing more than what can be derived from the 
 first Adam — does not discern the truths of the gospel, as 
 they are an expression of the holiness, righteousness, and 
 wisdom of God. He does not see their consistency with 
 the glory of God, nor their tendency to his own good ; and, 
 therefore, in his judgment, the manifold wisdom of God is 
 foolishness. Now, how is it possible that he should believe 
 the truths of the gospel, while he apprehends them to be 
 the very reverse of what they really are. 
 
 2. From this ignorance of the gospel, there arise many 
 prejudices against it. Particularly, there are prejudices, 
 1st, Against the mysteries of the gospel, unfathomable by 
 the natural understanding. Now, unbelief is the spring 
 
196 THE NATURE OF UNBELIEF, 
 
 and source of these prejudices, and is the cause of men's 
 rejecting these mysteries, as absurd and unintelligible. 
 But the truth is, it is impossible for a man to be a Chris- 
 tian without admitting of mysteries; that is, believing 
 truths, not because he comprehends them, but because 
 God has revealed them, who certainly would never impose 
 a falsehood upon any of his reasonable creatures. Never- 
 theless, the prejudices of some against the mysteries of 
 Christianity are so strong, that they reject the whole sys- 
 tem, and betake themselves to the religion of nature, as 
 better adapted to their capacities ; and yet there are many 
 things in nature, and in the religion of nature, which the 
 acutest understanding cannot account for : nay, there is 
 such an analogy betwixt natural and revealed religion, 
 that there is scarcely any considerable difficulty casts up 
 in the latter, but a difficulty some way analogous to it is 
 found in the former, and which is equally puzzling to our 
 reason to account for it. 
 
 2dly, Against the worship of the gospel. There is a 
 purity and spirituality in it, void of all outward pomp and 
 ceremonj^, that the vain mind of man cannot endure. 
 
 Man is naturally fond of a visible object in worship : 
 hence sprung the idolatry of the world, — some worshipping 
 the work of God's hands, as the sun, moon, and stars; 
 others worshipping the work of their own hands, as the 
 Israelites with their golden calf. The Jews had such a 
 pompous service, there was such a splendour and glory in 
 their worship visible to the eye, that they could not endure 
 the simplicity of the Christian institution. The pagans 
 reproachfully upbraided the Christians, because they had 
 no temples, nor altars, nor splendid ceremonies. Hence 
 Christianity was to the Jews a stumbling-block, and to the 
 Greeks foolishness ; neither of them believed it. 
 
 3dly, Against the precepts of the gospel. They are too 
 strict for them. A religion that would give scope to men's 
 corrupt lusts and passions, and allow them to live as they 
 please, would soon get a vast number of believers. But the 
 Christian religion calls for the curbing all these vicious 
 
AND ITS PERNICIOUS INFLUENCE. 197 
 
 lusts and passions which men indulge themselves in, to the 
 dishonour of God, to the ruin of their souls, and to the 
 hurt of the society whereof they are members. It enjoins 
 men to be holy in all manner of conversation ; and this the 
 greatest part of mankind cannot endure : hence they reject 
 the gospel, and perish in their unbelief. 
 
 3. There is a rebelliousness in the will, and this arises 
 from the prejudices against the gospel that have been con- 
 ceived in the mind. Hence our Saviour complains of the 
 Jews, Matt, xxiii. 37 ; John v. 40. " And ye will not come 
 unto me that ye may have life." He does not by this 
 expression intend only that natural unwillingness which 
 is in all men to come to him, and believe in him ; but he 
 points at that particular obstinacy and averseness which 
 was in their wills, arising from their hatred of him and his 
 doctrine : hence they not only did not believe on him — 
 which might have been charged on their natural impo- 
 tency — but they put forth a positive act of their wills in 
 refusing and rejecting him. And upon this account, the 
 guilt of men's unbelief is absolutely resolved into their 
 wills. The truths of the gospel are laid before them in 
 their nature, use, and end, with the greatest plainness and 
 evidence ; and the authority of the great God, requiring 
 their belief of them, is also urged, and they are not only 
 unwilling to believe them, but, by a direct and positive act 
 of their wills, they absolutely refuse to be concerned with 
 them. 
 
 4thly, There is an alienation of the affections from God 
 and his truths ; and this part of the corrupt nature 
 strengthens unbelief very much : for, where there is not 
 the love of the truth, there will never be a receiving of it. 
 Men's affections are, by sin, turned off their proper centre, 
 and are now fixed upon the creatures and their sinful 
 lusts ; and when they see that the tendency of the gospel 
 is to part them and their beloved lusts, presently they are 
 offended. They refuse to believe it, as being that which 
 crosses the main current of their affections. The most 
 endearing promises and invitations expressed in the gospel, 
 
198 THE NATURE OP UNBELIEF, 
 
 make not the least softening impression upon their hearts, 
 which are hardened and wedded to their lusts. 
 
 5thly, There is in all men by nature an impotency to 
 believe. " No man can come unto me, except the Father 
 which hath sent me draw him ;" i. e. ' No man can, by any 
 power or ability of his own, believe on me.' By reason of 
 the fall, we are in worse case for religion than anything 
 else. The natural man may make essays towards several 
 duties, as praying, reading, hearing, communicating ; but 
 as for the great duty of believing on the Son of God, he 
 can just do nothing at all; and therefore it is no wonder 
 that unbelief prevails so much in the world. However, 
 this impotency to believe and to do good, is our sin, as 
 well as our misery ; it is criminal before God, for he made 
 man upright. 
 
 III. I go on, in the next place, to lay down some pro- 
 positions concerning unbelief, which may further discover 
 its heinous nature and hurtful tendency. And, 1st, Un- 
 belief is a sin of a very old date. It does, if I may so 
 speak, claim the pre-eminence among other sins, in regard 
 of its antiquity, for it seems to have been the lirst sin of 
 our first parents. The temptation was offered to faith. 
 " Yea, hath God said" (says the devil). At this Eve stag- 
 gered : she became dizzy ; and upon that arm she fell and 
 broke it to pieces. The temptation expressly contradicts 
 the divine threatening. God had said, that in the day 
 they ate the forbidden fruit, they should surely die. Satan 
 says. Ye shall not die : and so that kind of unbelief, which 
 has the divine threatenings for its object, and is commonly 
 called presumption, is likewise of an ancient date, and de- 
 rives its origin from the father of lies. 
 
 Thus unbelief early entered the world, and the world 
 was shut up under it. Other sins are the causes for which 
 God imprisons men, but that they are held fast he makes 
 unbelief the jailer. 
 
 2dly, Unbelief is a sin productive of all other sins. It 
 is like the fountain, and all other sins are the streams. 
 While others slay their thousands, it slays its ten thou- 
 
AND ITS PEKNICICCS INFLUENCE. 199 
 
 sands. It kills shoals of Adam's children, and lays them 
 in heaps upon heaps, as Samson did the Philistines. It 
 fills the church and the world with all sorts of sinners; 
 and it crowds the pit with sinners that shall never be re- 
 leased. As faith is the fountain of all holy obedience ; so 
 unbelief is the fountain of all disobedience. The pride, 
 the rebellion, and murmurings of Israel in the wilderness, 
 flowed all from unbelief, as the apostle teaches, Heb. chap, 
 iii. ; and the more or less of unbelief that is in any of the 
 just, so much the more or less shall their disobedience be. 
 It is the different degrees and workings of unbelief that 
 make some openly profane, some hypocrites or formalists, 
 some mere moralists, and others apostates. 
 
 Thus, whatever be the denomination of sinners living 
 under the gospel, the denomination of unbelievers agrees 
 to them all; for, though the profane person cannot be 
 called a moralist, nor the mere moralist called a profane 
 person, yet each of them may be called an unbeliever. 
 Unbelief is the spring of all turnings aside, either to the 
 right or left hand : therefore, in all your searchings and 
 self-examinations, be sure not to forget or overlook unbe- 
 lief, else you will do nothing at all. If it be undiscovered 
 and undisturbed in the heart, though you could purge your- 
 selves of all other sins, yet it would presently make your 
 hearts like a cage of unclean birds ; it would fill it with 
 all manner of abominations. 
 
 But to illustrate this a little further, I will condescend 
 on some particular sins, which flow directly and imme- 
 diately from unbelief as their fountain. 
 
 1st, The great, the heinous sin of rejecting Jesus Christ 
 offered in the gospel, flows from unbelief. Thus the pro- 
 phet Isaiah, when complaining of the unsuccessfulness of 
 the means of grace in his days, resolves it into unbelief as 
 the cause of it, Isa. liii. 1 ; and the apostle Paul, Heb. iv. 2. 
 tells the Hebrews, that the gospel was preached unto their 
 fathers, as well as unto them, but did not profit them ; and 
 he assigns the very same reason for it with the prophet 
 Isaiah^ viz. their unbelief: " The word not being mixed 
 
200 THE NATURE OP UNBELIEF, 
 
 with faith in them that heard it." Wherefore did the 
 Jews reject the Messiah when he came to them 1 how was 
 it that they regarded neither his doctrine, nor his divine 
 mission, notwithstanding the indisputable evidences he 
 gave of the truth of both ? Why, all this proceeded from 
 an absolutely prevailing principle of unbehef in their 
 hearts. Yea, we find, Matt, xiii., that when our Lord came 
 to his own countrymen, and spoke and did works among 
 them as never man did, their unbelief came to such a 
 height, that there was a kind of embargo laid upon him ; 
 and he was in a manner discouraged from doing any 
 mighty works among them ; verse ult. " And he did not 
 many mighty works there because of their unbelief" He 
 did some mighty works ; but their unbelief flew so full iu 
 the face of them, that he saw it needless to do any more 
 such works. Whence proceeds the deism of the age, the 
 rejecting revealed religion, and resting upon the light of 
 nature ? Why, it is all owing to the prevalence of unbe- 
 lief. Whence is it that the greatest part of the hearers of 
 the gospel, though they do not openly reject it, yet they 
 never cordially receive it, — they never concern themselves 
 about it more than they never had heard such things? 
 Why, all proceeds from the same fountain, ever reigning 
 unbelief Now, my brethren, the not receiving or reject- 
 ing Jesus Christ offered in the gospel, is the most heinous 
 of sins : there is nothing so provoking to God : and he has 
 testified his displeasure against it, by inflicting the most 
 terrible judgments upon those who are guilty of it: the 
 Jews are witnesses hereof to this very day. Now, if re- 
 jecting the gospel be such a great sin, what shall we think 
 of unbelief, which is the undoubted parent of it ? 
 
 2dly, Presumption is one of the wicked progeny of un- 
 belief I observed before, that the devil, in seducing the 
 innocent pair in paradise, expressly contradicted the divine 
 threatening of death, and made them to presume upon it, 
 as if there had been nothing in it. Whence is it that sin- 
 ners presume upon the general mercy of God, saying, they 
 shall have peace, though they walk according to the ima- 
 
AND ITS PEllNICIOUS INFLUENCE. 201 
 
 ginations of their own hearts 1 whence is it that they pre- 
 sume upon his patience : that, because sentence against an 
 evil work is not executed speedily, therefore they believe 
 that it will never be executed? why, all this abominable 
 presumption proceeds from their unbelief of his justice 
 and holiness, by which he cannot but hate and revenge sin 
 upon the impenitent ; and likewise from unbelief of that 
 special mercy in Christ, by which alone it is that he can 
 pardon sinners. 
 
 3dly, Despair is likewise the native product of unbelief. 
 Cain, Saul, and Judas, and many others, through the prc- 
 valency of unbelief, have been driven to despair. Any 
 faith or belief that such persons have, is absolutely and 
 immoveably fixed upon the justice of»God, and the terrible 
 threatenings of the law ; and that, in the eye of heaven, is 
 rank unbelief; and the issue of it, which is the mercy of 
 God, proves it to be so. Now, despair is a dreadful sin, 
 for it is levelled against the free grace of God, which is 
 the remedy of all sin. What, then, shall we think of un- 
 belief from which it flows ? 
 
 4thly, Apostacy from the profession of the gospel is one 
 of the bitter fruits of unbelief. This the apostle tells us 
 plainly, " Take heed, brethren, lest there be in any of you 
 an evil heart of unbelief, in departing from the living 
 God," Heb. iii. 12. As unbelief prevails with some abso- 
 lutely to refuse a compliance with the gospel, so it prevails 
 with others to reject it, after it has been received and pro- 
 fessed, which is a most heinous sin. Apostates and back- 
 sliders are the abhorred of the Lord, therefore take heed 
 unto yourselves ; for though you have made, and continue 
 to make profession of the gospel, yet if there be an abso- 
 lutely prevailing principle of unbelief in your hearts, it 
 will work you up at last into a forsaking of that profession. 
 
 othly. Murmuring under cross events of providence, 
 flows likewise from the prevalence of unbelief. The con- 
 duct of the Israelites in the wilderness, is a plain proof of 
 the power of unbelief upon the heart, to make it fret at 
 the divine dealings. They were never reduced to any 
 
202 THE NATURE OP UNBELIEF, 
 
 straits, but they fell a-murmuring against God, and his 
 servant Moses: they moved doubts and jealousies about 
 the power of God, saying, " Can God furnish a table in the 
 wilderness ? can he give bread also 1 can he provide flesh 
 for his people?" Psal. Ixxviii. 19, 20. " Take heed, then, 
 brethren, lest there be in any of you an evil heart of un- 
 belief:" for if unbelief has the ascendant in the soul, and 
 be allowed to judge concerning the conduct of providence, 
 it will give in a verdict to the dishonour of God, and to 
 the discouragement of the Christian. It is no wonder 
 indeed, that those in whom unbelief absolutely prevails, 
 should be quite dissatisfied with every part of the divine 
 conduct : for we find the saints themselves, under the pre- 
 valence of remaining unbelief, scarce able to bear some 
 parts of the divine conduct towards them. Jacob says, 
 " All these things are against me ;" and David in his haste 
 said, " That all men are liars." Samuel, Gad, and Nathan, 
 the prophets of the Lord, not excepted. The remains of 
 unbelief threw so much mist, dust, and darkness upon 
 their minds, that they could not see the kindness and 
 good-will of God towards them in his dispensations. 
 
 3. Unbelief is a common sin, and therefore the less re- 
 garded among men, but nothing the less provoking to God. 
 It was the common sin among the Jews, but they did not 
 regard it; they would not be convinced of it; but the 
 universality of it was an aggravation in God's sight, as 
 appeared from the event, when the whole nation was in- 
 volved in the same punishment, even as they had involved 
 themselves in the same guilt. A disease ceases not to be 
 mortal, because it is epidemic ; nay, it is the more dan- 
 gerous. Unbelief, then, is a great sin, and it is so much 
 the greater that multitudes are involved in the guilt of it. 
 It is the great prevailing sin among the hearers of the 
 gospel at this day : they believe not the report ; they re- 
 fuse to credit his word of grace. Some of them are guilty 
 of very heinous sins ; sins that give great scandal and 
 offence, and sometimes they are prevailed upon to think 
 of them : but as for the sin of unbelief, in which they have 
 
AND ITS PERXICIOPS INFLUENCE. 203 
 
 lived, and which has lived and lodged in them all their 
 days, and which is the fountain of all their other sins, they 
 never notice it, notwithstanding all they hear concerning 
 the heinous nature and hurtful tendency of it. My breth- 
 ren, there is utterly a fault in you in this matter. You 
 have not your senses rightly exercised to discern betwixt 
 good and evil, else you would not think so lightly of un- 
 belief. And let me tell you, that, think as slightly of un- 
 belief as you will, the Judge of all the earth thinks other- 
 wise of it ; and, as an evidence thereof, he has said, that 
 " he who believeth not shall be damned ;" and when he 
 comes in flaming tire at the latter day, it is to take ven- 
 geance on unbelievers. 
 
 4. Unbelief is a sin which casts the greatest dishonour 
 upon God. The unbelieving man or woman charges the 
 Most High with falsehood, and makes the God of truth a 
 liar, 1 John v. 10. God has given his record concerning 
 his Son, which is a most certain truth, and is therefore 
 proposed unto faith ; and when we refuse to give faith to 
 it, we call it a lie, and so fix falsehood upon the recorder. 
 Nay, my brethren, the nature and tendency of unbelief is 
 to make void the scheme of salvation, and to frustrate the 
 whole counsel of God in that matter ; for the gospel, which 
 is the alone mean of salvation, is, in the depths of sov- 
 ereign wisdom, so contrived, that without faith apply- 
 ing it to the soul, God can neither get the glory he pro- 
 poses by it, nor can the sinner get any good by it. Indeed, 
 if the case were thus, that the merits of Christ, or the 
 preaching of the gospel should save, though we never be- 
 lieved, never improved it, or walked any way answerable 
 to it, then truly unbelief would not be such a terrible thing 
 as we represent it. But the matter is by no means thus. 
 According to the present state of things, there is such a 
 close connection betwixt faith and the glory of God, be- 
 twixt faith and the salvation of the sinner, that unbe- 
 lief, which is directly opposite unto faith, must be that sin, 
 which, above all others, robs God of his whole revenue of 
 glory, and robs the sinner of all his salvation. 
 
204 THE NATURE OF UNBELIEF, 
 
 5. Unbelief is one of the sins which God punishes with 
 the most awful judgments. The church of the Jews, 
 before and after our Saviour, is a pregnant proof hereof. 
 The generation in the wilderness were, for their unbelief, 
 absolutely excluded from entering into the promised land. 
 God entered a caveat against them, with no less solemnity 
 than that of an oath. They were doomed to pass a miser- 
 able and inglorious life for forty years in the wilderness, 
 and then their carcases were to fall to dung it. And as 
 for that generation which filled up the measure of their 
 fathers, in rejecting the Messiah, you know what was their 
 fate. Our Lord told them of it, and it came to pass not 
 long after his ascension. Their whole polity, civil and 
 ecclesiastical, was overturned; their city was besieged; 
 their temple destroyed, insomuch that one stone of it was 
 not left upon another ; and all this because of their unbe- 
 lief. Therefore I say to you, as in Rom. xi. 20, ""Well, 
 because of unbelief they were broken off, and thou standest 
 by faith. Be not high-minded, but fear." 
 
 6. Unbelief is that sin, which, above all others, excludes 
 multitudes of the hearers of the gospel from the rest pro- 
 mised therein. Mark xvi. 16, " He that belie veth shall be 
 saved ; he that belie veth not shall be damned." As faith 
 is the precise point upon which our salvation turns, so 
 unbelief is the precise point upon which our condemnation 
 turns. 
 
 Moreover, when the Lord comes in flaming fire, he is to 
 take vengeance upon them that obey not the gospel. Now, 
 what is the obedience that the gospel requires ? "Why, it 
 is the obedience of faith ; it is beheving. This is the only 
 obedience which the gospel requires ; and those who refuse 
 to obey it are unbelievers ; and as such, God will judge 
 and condemn them at the last day. 
 
 It is a sin against the remedy of all sins. And what is 
 this remedy? It is the blood of Christ, or free grace. 
 Unbelief is levelled directly against them ; so that the un- 
 believer cannot, or rather will not be saved. Yea, whence 
 is it that the sin against the Holy Ghost is said to be un- 
 
AND ITS PERNICIOUS INFLUENCE. 205 
 
 pardonable ? is it from any defect in the blood of Christ 1 
 is it because there is not enough of grace and mercy in 
 God to pardon such a heinous sin? By no means. It 
 flows from the unbelief and impiety of those that are guilty 
 of this sin. There is no sin so great, but God will pardon 
 it, upon the sinner's believing in Christ and turning from 
 it ; but the nature of this sin is such, that the sinner, wil- 
 fully, deliberately, and maliciously rejects Christ and all 
 the salvation purchased by him. So that the unpardon- 
 ableness of this sin is absolutely owing to the sinner, and 
 not to the God of all grace. 
 
 7. Unbelief is the great disturber of the saints' peace 
 and comfort while they are in this world. Saints, though 
 they have not evil hearts of unbelief, yet they have unbe- 
 lief in their hearts in a greater or lesser degree ; and this 
 is the procuring cause of all their wilderness provocations, 
 and consequently the procuring cause of all their wilder- 
 ness tabulations. I know not indeed but that God may 
 sometimes afflict his people out of mere sovereignty ; and I 
 think there is something like it in Job's case. Observe 
 what the Lord says of him to Satan : — " Hast thou con- 
 sidered my servant Job, that there is none like him in all 
 the earth, a perfect and an upright man, one that feareth 
 God and escheweth evil ? and still he holdeth his integrity, 
 although thou movedst me against him, to destroy him 
 without cause." Howbeit, if there be such a thing as 
 God's afflicting his people out of mere sovereignty, it hap- 
 pens very seldom ; for he " does not afflict willingly." 
 There is generally some particular transgression for which 
 he contends with them ; and that particular transgression 
 is either unbelief itself, or some of its fruits. Nay, were it 
 not for unbelief, the saints might have a very heaven here 
 upon earth. But unbelief, though it cannot break the 
 peace, (for he that made it maintains it,) yet it frequently 
 darkens the evidence of it ; and this throws them into 
 great distress. It is the prevalence of unbelief that makes 
 them frequently cry out, " Has he forgotten to be gra- 
 cious 1 is his mercy clean gone 1 does his promise fail for 
 
206 THE NATURE OF UNBELIEF, ETC. 
 
 evermore ? " It is unbelief that fills them with jealousies 
 against God, as if in some dispensations he designed their 
 ruin, when he really aims at their good. " All these things 
 are against me," says Jacob. " All men are liars," says 
 David. Thus you see it is a great enemy to the saints. 
 No wonder that they complain heavily of their unbelieving 
 hearts, for they are the source of much sin and much sor- 
 row. 
 
 8. Unbelief is such a sin that the oath of God is engaged 
 against it. He speaks against other sins in severe threat- 
 enings ; but the oath of God is engaged against no sin but 
 unbelief, Heb. iii. 18. The murmurings and rebellions of 
 Israel in the wilderness were very provoking sins; but 
 that which gave them such a height of provocation, that 
 God entered a caveat against them with no less solemnity 
 than that of an oath, was their relation to unbelief. 
 
 Thus, my brethren, if you continue in unbehef, you shall 
 be as really excluded from the heavenly Canaan^ as the 
 murmuring Israelites were from the earthly Canaan, It 
 shall not be in your power to enter into it ; for the oath 
 of God stands as a bar in your way. 
 
 9. I observe, that for as horrid a notion as we generally 
 have of atheism, it is but unbelief in its highest degree. 
 An atheist is one who does not believe a God, a providence, 
 and a future state : and is not such an one an unbeliever ? 
 so that a common and ordinary unbeliever among the 
 hearers of the gospel, is a sinner of the same kind with a 
 professed atheist. He has the same principle of sin in 
 him ; and were it not for the divine restraint, that prin- 
 ciple would be winded up to the height of atheism. 
 
 As people do not become vicious in their practice all of 
 a sudden, so neither do any become immediately debauched 
 in their principles. They proceed from lesser to greater : 
 they inure themselves to a disbelief of the promises of the 
 gospel ; then they disbelieve the threatenings of the law 
 against sin, and this necessarily leads them to a disbelief 
 of the Lawgiver, and then they commence atheists : they 
 say, at least they wish in their hearts there were no God. 
 
(207) 
 
 SERMON XII. 
 
 THE NATURE OF UNBELIEF OPENED UP, AJlHD ITS PER- 
 NICIOUS INFLUENCE UPON PROFESSORS OF THE GOS- 
 PEL ILLUSTRATED. 
 
 Heb. iii. 12. — " Take heed, brethren, lest there be in any of you an evil 
 heiu-t of unbelief, in departing from the living God." 
 
 [Second Sermon on this Text.] 
 
 The method proposed was, in the first place, I. To mention 
 some things plainly implied in the text and doctrine. II. 
 To open the nature of unbelief, and show you wherein it 
 consists. III. To lay down some propositions regarding 
 unbelief, which may further discover its heinous nature 
 and hurtful tendency. IV. To inquire into that influence 
 which unbelief has upon some professors, to make them 
 apostates from their profession, and so depart from the 
 living God ; and, Lastly, To apply. 
 
 The three first of these heads have been fully considered 
 already. I now proceed, in the fourth place, 
 
 IV. To inquire into the influence which unbelief has 
 upon some professors, to make them apostates from their 
 profession, and so depart fi-om the living God. 
 
 1. Let it be observed concerning such professors, that 
 unbelief, having always been the prevailing principle in 
 their hearts, they never had the root of the matter in 
 them. 
 
 They never had anything of Christianity, Ijut what might 
 be lost as easily as it was obtained. They never went fUr- 
 
208 THE NATURE OF UNBELIEF, 
 
 tlier in it, that what might well enough consist with an 
 absolutely prevailing principle of unbelief. As for the life 
 of Christianity, those who have attained unto it, can never 
 fall from it totally or finally ; for unbelief, as to its abso- 
 lute prevalency, is subdued in them, and a contrary prin- 
 ciple is planted in their souls, 1 John iii. 9. But as for 
 an outward profession of Christianity, which people main- 
 tain by a form of godliness, they may fall from it ; yea, 
 they cannot weU continue long in it, while unbelief abso- 
 lutely prevails in their hearts ; for that principle is always 
 upon the growing hand; it is rising higher and higher, 
 until it come to such a height, that the person throws 
 off the very profession of Christianity. 
 
 2. Unbelief prevailing in the heart, gives the loose, as it 
 were, to all other corrupt lusts and affections that are 
 there. Unbelief has the throne in their hearts : there it 
 sits as king : all the other lusts are its servants, which it 
 commands to go or come as it pleases. Hence, though 
 other sins, as love of this present world, or love to carnal 
 ease, may be the proximate and immediate causes of apos- 
 tacy, yet it is unbelief that engenders these sins in the 
 heart, and strengthens them to such a degree, that they 
 throw off that profession of religion which is like to be 
 dangerous to them. Demas forsook Paul, for the love of 
 this present world. But had Demas had a principle of 
 faith in him, it would have subdued his love of this present 
 world, and would have made him look for a better and 
 more enduring inheritance in the heavens. But instead 
 of that, he had a reigning principle of unbelief, which gave 
 the loose to those and all his other lusts, that were like to 
 be starved, if he had continued in the profession of Chris- 
 tianity. 
 
 3. Unbelief casts all noble and generous principles out 
 of the heart. It dispirits a man, and makes him a down- 
 right coward, so that he dare not go forward in the way 
 of religion, but draws back. Hence, in Rev. xxi. 8, the 
 fearful and unbelieving are ranked together, as being near 
 akin : fear is the child, and unbeUef is the parent. The 
 
AND ITS PERNICIOUS INFLUENCE. 209 
 
 tl-arful are those who, having entered upon the way of re- 
 ligion, are so scared at the difficidties and hardships cast- 
 ing up in it, that they dare not go forward. They think 
 it impossible for them ever to get safe to the end of the 
 way ; and so they judge it best to draw back in time. 
 
 We may judge of the nature and etfects of unbelief, by 
 comparing it with its opposite grace, which is faith. Now 
 faith, you know, is the most bold and courageous of all the 
 graces. It makes a man like another Samson, both for 
 strength and courage. The saints of old, through faith, 
 " subdued kingdoms, wrought righteousness, stopped the 
 mouths of lions, quenched the violence of fire, escaped the 
 edge of the sword, out of weakness were made strong, 
 waxed valiant in fight, turned to flight the armies of the 
 aliens." But unbelief is a base coward : it makes a man to 
 run when none pursues him ; to fear, where there is no 
 cause of fear. Faith removes the mountain, but unbelief 
 raises it ; yea, it imagines that to be a mountain which is 
 but a molehill. Unbelief says there is a lion in the streets, 
 and therefore it is not safe to go out ; but faith ventures 
 out upon the word of promise : " Thou shalt tread upon 
 the lion and the adder." Unbelief makes such a report of 
 the good land to the man, as intimidates and frightens 
 him. It tells him of such rocks and mountains, of such 
 lions and leopards in the way, as drives him back after he 
 designed to set forward. But when unbelief whispers any 
 such reports in the saints' ears to discourage them, valiant 
 faith steps in, like Caleb of old, and stills them, saying, 
 " Let us go up at once and possess it, for we are well able 
 to overcome it," Numb. xiii. 30. 
 
 4. Unbelief centres the soul upon earthly things, and 
 thereby influences it unto an apostacy from Christianity, 
 when the profession of it is any way incompatible with 
 these things. As faith raises the soul above earthly things, 
 and opens it a passage unto the holiest of all, where it sees 
 a portion suitable to its nature, and so bears it up under 
 all the worldly crosses, losses, and discouragements that 
 may attend the profession of Christianity ; so, on the other 
 
 o 
 
210 THE NATURE OF UNBELIEF, 
 
 hand, unbelief confines the soul to earthly things as its 
 portion. It cannot look upwards to God in Christ. It 
 cannot carry the soul within the veil. The unbeliever's 
 treasure lies in the earth, and therefore, when his profes- 
 sion of Christianity interferes with it, no wonder that he 
 throAvs it oiF. 
 
 Having finished the doctrinal part of this subject, I now 
 proceed to the application. 
 
 First, then, this doctrine may be improved by way of 
 lamentation over an unbelieving world, unto whom the 
 gospel is preached. Alas ! " Who hath believed our report, 
 and to whom is the arm of the Lord revealed ?" The word 
 is preached, the word is heard ; but it is not mixed with 
 faith in them that hear, and therefore it cannot profit 
 them. The gospel is the same now that it was in ancient 
 times ; but the temper and disposition of the hearers are 
 not what they have been. An indifference and lukewarm- 
 ness have seized the spirits of the most part of our profes- 
 sors. The good old doctrine of the cross of Christ, the 
 doctrine preached by the apostles, the doctrine preached 
 by our reformers, is now become so old, that with many 
 it is quite out of date, and it has no savour with them. 
 They have itching ears, are fond of new speculations and 
 fancies ; they seek amusement, but not edification ; and so 
 the simple, plain, and undisguised preaching of the gospel 
 is foolishness with them. 
 
 Nay, infidelity and atheism prevail so much, that bold 
 attempts are made to sap and undermine the foundations 
 of revealed religion. The doctrine of the cross seems to 
 the worshippers of reason, a " cunningly devised fable," 
 and an imposition upon the world. To others, it is a lovely 
 song, which, though it make some impression, yet that 
 impression presently wears off", and they are nothing the 
 better for it. Vice and immorality, the native product of 
 unbelief, overflows all its banks. The greatest part believe 
 neither the promises of the gospel, nor the threatenings of 
 the law ; therefore they go on, Jehu-like, in spite of all 
 ordinances, and in spite of the most awful dispensations of 
 
AND ITS PERNICIOUS INFLUENCE. 211 
 
 Providence, whereof there are not a few at this day. This 
 is the case of the present generation, and it is their unbe- 
 lief that makes it so. 
 
 And what is most to be lamented is, that though unbe- 
 lief be the crying sin among the hearers of the gospel at 
 this day, yet they will not be convinced of it. People will 
 not see it to be a sin, at least to be such a heinous sin, as 
 the Spirit of God in the Scripture represents it. Yea, it 
 is much to be doubted, if any among you have been pre- 
 vailed on to look into your own hearts, for the abominable 
 idol, notwithstanding all you have heard about it. How 
 ever, if any of you be destroyed by it, it is not for want of 
 warning. 
 
 Seco7idl>/, This doctrine may be improved by way of cau- 
 tion, trial, and examination. 1st, You who are professors, 
 I would have you take the watch-word in the text : " Take 
 heed, lest there be in any of you an evil heart of unbelief." 
 You may go the round of religious duties, — you may pray 
 in secret, and in your families, — you may read, hear, and 
 sit down at the Lord's table, — and yet there may be a dead 
 fly which will cause all this ointment of yours to send forth 
 a stinking savour ; — I mean, the evil heart of unbelief, — 
 that will spoil, that will putrefy all your duties, so that 
 God will not be able to bear them. Neither think that 
 your long standing in a profession is a suflScient evidence 
 that you have not an evil heart of unbelief; for unbelief 
 being lodged in the heart, may be concealed in it for a 
 long time, and may be working very powerfully though 
 you perceive it not. 2dly, Real believers, you are also 
 concerned in this matter ; for, though you have not an 
 evil heart of unbelief, yet there is much unbelief in your 
 hearts. None of you believes so strongly, so steadily, and 
 constantly as you should do. If you think you do, it is a 
 plain symptom that you have no faith at all. Those who 
 complain most of their unbelieving hearts, are the best 
 believers. That man understood the nature of faith, and 
 had a great deal of it, who said, " Lord, I believe ; help 
 thou mine unbelief." 
 
212 THE NATURE OF UNBELIEF, 
 
 Wherefore, believers, I caution you against unbelief. 
 Beware of the very first motions of it. Listen not to this 
 whisperer, lest he separate betwixt you and your best 
 friend. It is a sin of the most malignant influence of any 
 whatsoever; therefore the least degree of it is danger- 
 ous. 
 
 Quest. But how shall we distinguish betwixt unbelief in 
 the heart, and an evil heart of unbelief? This question I 
 would solve for the sake of real believers, for they are the 
 only persons who inquire into these matters ; and when 
 they feel unbelief working in their hearts, they are apt to 
 suspect that they are utterly destitute of saving faith, and 
 that they have an evil heart of unbelief, 
 
 1. In the general, let it be observed, that there is unbe- 
 lief in the heart of the strongest and steadiest believers, so 
 long as they are in the world. But the evil heart of un- 
 belief subsists only in such as never yet believed unto the 
 saving of their souls. We must distinguish betwixt doing 
 a thing in unbelief, and doing it not without a mixture of 
 unbelief. It is one of the adorable depths of the divine 
 wisdom, that the sanctification of believers is not perfected 
 until death. Hence, though they be sanctified in every 
 part, soul, body, and spirit, yet they are completely sanc- 
 tified in no part. They are split into flesh and spirit — 
 into an old man and a new man : there is a piece of re- 
 maining corruption to oppose every grace of the Spirit. 
 Hence there is a remainder of unbelief to oppose the act- 
 ings of faith ; there is a remainder of hypocrisy to oppose 
 the grace of sincerity ; so that the strongest believer must 
 cry, with the man in the gospel, for help against his un- 
 belief, and with the apostles, Luke xvii. 5. " Lord, Increase 
 our faith." But the question still returns, viz. How shall 
 I know whether the unbelief in my heart be the absolutely 
 prevailing principle there, or only such a remainder of it 
 as is consistent with a gracious state thereafter. 
 
 2. When unbelief absolutely prevails in the heart, the 
 person has no sense or feeling of it ; whereas a gracious 
 person feels the workings of unbelief in his heart, com- 
 
AND ITS PERNICIOUS INFLUENCE. 213 
 
 plains of them, and mourns over them before the Lord. 
 It is indeed possible that hypocrites, when they take a re- 
 ligious fit, and have their affections moved, may complain 
 of unbelief as if they really felt it. But sure I am, a solid 
 and abiding sense and feeling of the workings of unbelief 
 will be found in none in whom it absolutely prevails ; for 
 this feeling is the very fruit of faith, and cannot be where 
 there is no faith, no more than smoke can be where there 
 is no fire, or motion where there is no life. 
 
 3. "Where unbelief absolutely prevails in the heart, it 
 meets with no opposition ; whereas the man who has a 
 principle of faith, constantly opposes, struggles, and fights 
 against the remainder of unbelief in his heart. Hence the 
 apostle says, " The flesh lusteth against the spirit, and the 
 spirit against the flesh ; and these are contrary the one to 
 the other," Gal. v. 17. Abraham was so great a believer, 
 that he was honoured with the title of the father of the 
 faithful : his faith was made the pattern of the faith of the 
 church in all ages ; yet in the promise of a son to him he 
 struggled with unbelief; for it is said, that " against hope 
 he believed in hope, that he might become the father of 
 many nations." His unbelief flew in the face of the pro- 
 mise, and produced very strong reasonings against the 
 completion of it, viz. his own advanced years, and the 
 deadness of Sarah's womb. But his faith not only opposed 
 but overcame the reasonings of unbelief; and the victory 
 of faith was so much the more glorious, that it was over 
 such a powerful antagonist as unbelief, Rom. iv. 18, 19, 20. 
 Therefore, my brethren, if there be a principle in your souls 
 that struggles and fights against the workings of unbelief, 
 and that not by fits and starts, but habitually and con- 
 stantly, it is no other than a principle of faith, and conse- 
 quently unbelief does not absolutely prevail over you. Do 
 not you sometimes feel unbelief rising against the promises 
 of God, and against the providence of God ; and, in that 
 case, are you exercised as Abraham was, hoping against 
 hope, and believing over the belly of unbehef, crying to 
 the Lord that he would help your unbelief, and increase 
 
214 THE NATURE OF UXBELIE!', 
 
 your faith : are you saying with Job, " Though he should 
 slay me, yet will I trust in him?" That man, you see, 
 resolves to fight against unbelief to the very last drop of his 
 blood ; as if he had said, The Lord's hand is very sore out 
 against me, and unbelief triumphs over me, saying, where 
 is his mercy, where is his promise ? The dispensations of 
 his providence are a downright contradiction to it, but I 
 will not yield it ; I will hang by my God ; yea, though he 
 should put forth his hand and slay me outright, yet will I 
 die in the faith of his promise. 
 
 4. When unbelief absolutely prevails in the heart, there 
 is no abiding love to Jesus Christ in it : whereas, when a 
 man has a principle of faith, it worketh by love, both to 
 the Head and to the members, notwithstanding the re- 
 mains of unbelief. Peter was a believer in Christ, and 
 consequently a lover of Christ ; and though unbelief did 
 not prevail absolutely over him, so as to expel his faith 
 and love totally, yet it prevailed very far, and would have 
 prevailed to the last degree, had it not been Christ's prayer 
 on his behalf, that his faith might not fail, Luke xxii. 31, 
 32. Now, this man's denial of his Master did not flow 
 from his want of faith in him as the Messiah ; it flowed 
 not from a hatred of him, nor yet from an absolute want 
 of love to him ; but it flowed from the weakness of his 
 faith and love, and the strength of his remaining unbelief. 
 His faith and love were habitually stronger than his un- 
 belief; but in that hour of temptation unbelief had the 
 ascendant ; yet it did not keep its place long ; for Christ, 
 by looking to him, looked his unbelief out of countenance : 
 and as for the sincerity of his love, he appeals to the 
 Searcher of hearts : " Lord, thou knowest all things, thou 
 knowest that I love thee." 
 
 Examine yourselves, then, my brethren, in this matter. 
 If you feel in your hearts an abiding principle of love to 
 Christ, whereby you esteem him, desire him, and delight 
 in him above all things, you may be satisfied, that unbelief 
 does not absolutely prevail in you, but that you have the 
 faith of God's elect. 
 
AND ITS PERNICIOUS INFLUENCE. 215 
 
 5. When unbelief absolutely prevails in the heart, the 
 man's heart is altogether impure, and the man's conversa- 
 tion is disorderly, and not as becometh the gospel ; whereas, 
 when a man has a principle of faith, it purities his heart, 
 and regulates his life according to the laws of Christ. 
 AVhat faith applies for this end is the blood of Christ, and 
 it is always effectual ; for " the blood of his Son Jesus 
 Christ cleanseth from all sin." Now, a pure heart is the 
 only foundatioH of a pure and undefiled walk ; it is only 
 those that are thus purified that are capable of it. Hence 
 the charge, to maintain good works, is laid upon those 
 who have believed in God, Tit. iii. 8. It is true, indeed, 
 the believer's walk is not without blemishes ; he sometimes 
 stumbles and falls deep into the mire, as Peter did ; but 
 then he does not lie still there ; nay, he rises up again, and 
 runs to the fountain for cleansing. Neither is this stum- 
 bling habitual and customary to him : it is occasioned at 
 times by the force of temptation from Satan and the world 
 without, or the remains of unbelief within. He is not 
 himself, when he makes these stumbles. 
 
 But, as to others, there is in them unbelief abso- 
 lutely prevailing ; their hearts are altogether loathsome 
 and defiled ; they are crammed full of unmortified lusts, 
 which, like soldiers from hell, quarter upon them, and are 
 all going over other. There is no contrary principle 
 brought in either to quell them or expel them, and so they 
 just do as they please; even as when there was no king in 
 Israel, every man did what was right in his own eyes. 
 Now, this impure and disorderly heart cannot fail to pro- 
 duce an impure and disorderly walk. He in whom unbe- 
 lief absolutely prevails, can never be a habitually tender 
 walker. He may indeed have a form of godliness : he may 
 do some good works ; I mean, good as to the matter of 
 them, being commanded of God. He may likewise abstain 
 from gross sins ; but the habitual temper of his soul, and 
 tenor of his life, can never be as becomes the gospel. Try 
 yourselves by this mark. The tree is known by its fruit. 
 If you be real believers, your faith will purify your life as 
 
216 THE NATURE OF UNBELIEF, 
 
 well as your hearts. You will be diligent, constant, and 
 universal in your endeavours after holiness. 
 
 6. Though people may hold on in a profession for a time, 
 while unbelief absolutely prevails in their hearts, yet, in a 
 day of trial, this bitter root will discover itself; whereas 
 those who have the faith of God's operation, hold fast their 
 profession to the end, whatever their trials be. Christ re- 
 cords it to the honour of the church of Smyrna, that she 
 held fast his name, and had not denied his faith, even in 
 those days wherein Antipas his faithful martyr was slain 
 among them. Rev. ii. 13. Their faith had stood the trial 
 of the fire of persecution ; and it was not found reprobate 
 silver, but declared to be genuine. But where unbehef 
 absolutely prevails, it dispirits a man for trials, makes 
 him faint and draw back in the day of adversity. Like 
 the sons of Ephraim, who, though they were armed and 
 carrying bows, turned back in the day of battle, Psal. 
 Ixxviii. 9. 
 
 Quest. But what shall we say, when unbelief prevails so 
 far, as to make a person not only doubt of the promises of 
 God, but to call in question the very fundamental princi- 
 ples of religion, as the being and attributes of God, and the 
 truth and authority of the Scriptures 1 Can unbelief so 
 far prevail against a real behever 1 I answer. Yea, it may. 
 We have heard of gracious persons thus exercised. Unbe- 
 lief has set so strongly against them, that they have been 
 like to raze the very foundations. Did not unbelief prevail 
 to such a degree over the Psalmist, that he was almost 
 turned atheist. The words of his unbelief were : " Verily 
 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," Psal. Ixxiii. 13, 14. Yet 
 this man was a great believer, as appears from the issue 
 of the temptation. Hence I say, 1st, That when unbelief 
 prevails thus far over a believer, his faith is not thereby 
 expelled; it is only kept under, and its activity is re- 
 strained. It is in that case like a spark of fire buried 
 under ashes, so that it does not send forth either heat or 
 
AND ITS PERNICIOUS INFLUENCE. 217 
 
 light, but still is alive, and when the ashes are scattered it 
 appears. So, when this mist, smoke, and ashes of unbelief 
 are scattered by the blowings of the Spirit, the principle 
 of faith appears like the sun from under a cloud. 2dly, I 
 say, that oftentimes they are believers not of a middle sta- 
 ture, but of the first rank, whom the Lord thus exercises. 
 Such strong assaults of unbelief, are so far from being in- 
 consistent with the state of a believer, that they are gen- 
 erally made upon the strongest believers. Pirates generally 
 seize upon the ships that are most richly laden. The more 
 faith that a man has, the greater eyesore is he to Satan ; 
 and he will be sure to employ all his power, and all his 
 policy, against him. Besides, whom the Lord designs for 
 great service and great sufferings, he prepares them for 
 the same, by sore conflicts with Satan and the unbelieving 
 heart. Witness the apostle Paul. 3dly, I say. Those sore 
 assaults of unbelief are, in the end, turned to the believer's 
 good and advantage. The trees of God's Eden take the 
 deeper root after such sore shakings. When Asaph went 
 to the sanctuary of God, he got clearer views of God's pro- 
 vidence, with respect to the wicked, than ever he had 
 before : " Then did I see their end ; surely thou didst set 
 them in slippery places," 6zc. And this faith and confi- 
 dence in God as his God, became more firm and steadfast 
 than ever it did before. It is really surprising to see the 
 diflference betwixt his frame of spirit in the 10th and 14th 
 verses, and in the 23d, 24th, and 2oth verses of the chapter. 
 In the former, he is in the very heat of the battle with 
 unbelief, and he fairly gets the fall, which makes him cry 
 out that religion is a vain thing : but when we come down 
 to the 23d verse, we find him get to his feet again ; and 
 behold, he is speaking not only like one that had faith, but 
 like one that had the assurance of faith : " Neverthless I 
 am continually with thee," <fcc. Strange ! is this the man 
 who a little before was calling religion a vain thing? 
 Surely his fall has made him to stand the more firm: his 
 shaking has rooted him : the furnace has purged him, and 
 his faith is come forth pure as gold. 
 
218 THE NATUKE OF UXBELIEF, 
 
 And now let me apply this doctrine by way of exhorta- 
 tion. " Take heed, brethren, lest there be in any of you 
 an evil heart of unbelief." 
 
 1. Consider, that unbelief is a clandestine enemy, that 
 may hide itself not only in your house, but in your heart, 
 while you are not aware. This enemy may be living in 
 you, and working in you, when you know it not. " There- 
 fore take heed, lest there be in any of you an evil heart of 
 unbelief." " Examine your own selves ; prove your own 
 selves, whether you be in the faith." 
 
 2. " Take heed, lest there be in any of you an evil heart 
 of unbelief;" for it will turn all that you do into sin, and 
 so spoil the acceptance both of your persons and perform- 
 ances. " Whatsoever is not of faith, is sin ;" and " without 
 faith it is impossible to please God." Unbelief will turn 
 your prayers and praises, your reading, your hearing and 
 communicating, aU. into sin. It will make them all an 
 abomination unto the Lord. The proud hypocrite and self- 
 justifying person never performs a duty, but he presently 
 marks God his debtor for it : not remembering, that for 
 every one of these duties God marks him a debtor to his 
 law, to his justice, to his wrath, and all because they are 
 done in unbelief. 
 
 3. Take heed of the evil heart of unbelief; for it sepa- 
 rates betwixt Christ and you. It stands betwixt you and 
 him ; and so long as it prevails absolutely, you the sinner, 
 and he the Saviour, will never meet. Therefore, as you 
 regard your souls, beware of unbelief. For though you 
 may be saved from your unbelief, yet you will never be 
 saved in your unbelief. 
 
 4. The solemn ordinance now near in view, calls yon 
 to take the caution in the text. Communicants, " Take 
 heed, lest there be in any of you an evil heart of unbelief." 
 If unbelief absolutely prevail in your hearts, you are ene- 
 mies to Christ, and so have nothing to do with 'that feast 
 which he has prepared for his friends. You can never 
 expect the Master's welcome ; you can never expect com- 
 fort or establishment to your souls by this ordinance, if 
 
AND ITS PERNICIOUS INFLUENCE. 210 
 
 you are yet in. unbelief, Nay, you will " eat and drink 
 judgment to yourselves." 
 
 By way of Direction. 
 
 1. Be convinced of the greatness of the sin of unbelief. 
 Look upon it as that sin which, above all others, is most 
 dishonouring to God, and hurtful to your own souls ; for 
 it is the ruin of the hearers of the gospel, that they do not 
 believe unbelief to be a sin, at least such a heinous one as 
 we have represented it. 
 
 2. Be much in self-examination. Go down to the cham- 
 bers of your hearts, and ransack every corner of them for 
 unbelief; and when you have examined yourselves with all 
 the strictness you are capable of, beg God that he would 
 search and try you, that he would find out this action of 
 unbelief in your hearts, and stone it out before your eyes. 
 
 3. Be much in prayer to the God and Father of our 
 Lord Jesus Christ, that he would help your unbelief, and 
 increase your frequent application to the throne of grace, 
 as a most excellent antidote against unbelief." 
 
 4. Resolutely credit the promise of the gospel. Believe, 
 that since he has called you to come unto him, he is will- 
 ing to save you, and will save if you come unto him. If 
 Satan and the unbelieving heart say, thou hast so sinned, 
 and shalt thou be saved ? Your answer is native and true. 
 I have so sinned : but " God so loved the world, that he 
 gave his only begotten Son, that whosoever beUeveth in 
 him should not perish, but have everlasting life." 
 
 5. Lay this down for a conclusion ; that all the dispen- 
 sations of providence work towards the accomplishment of 
 the promise. Unbelief is a constant carper at the provi- 
 dence of God : it urges it as a bar set in the way of the 
 promise. But do you silence these malignant whisperers of 
 unbelief, by "holding the beginning of your confidence 
 stedfast unto the end." 
 
SERMONS 
 
 REV. JAMES BAINE, M.A, 
 
223 ) 
 
 CONTENTS. 
 
 Page 
 SERMON I. 
 
 THE PASTORAL OFFICE, A^J) DUTIES OF IT, BRIEFLY DELINEATED. 
 
 The law of truth was in his mouth, and iniquity was not found in 
 his lips ; he walked with me in peace and equity, and did turn 
 many away from iniquity. — Mai. ii. 6 225 
 
 SERMON II. 
 
 ADMISSION SERMON. 
 
 How beautiful are the feet of them that preach the gospel of peace, 
 
 and bring glad tidings of good things! — Rom. x. 15. . . 244 
 
 SERMON III. 
 
 CHRIST THE SINNER's REFUGE. 
 
 That by two immutable things, in which it was impossible for God 
 to lie, we might have a strong consolation, who have fled for 
 refuge to lay hold upon the hope set before us.— Heb. vi. 18. 253 
 
 SERMON IV. 
 
 THE SAME SUBJECT CONTINUED. . . .263 
 
 SERMON V. 
 
 SINGULAR PIETY IX DEGENERATE TIMES DEAR TO GOD, 
 
 Thou ha.st a few names even in Sardis, which have not defiled their 
 garments; and they shall walk with me in white: for they are 
 worthy. — Rev. iii. 4 273 
 
224 CONTENTS. 
 
 Page 
 SERMON VI. 
 
 HEAVEN NOT THE INHERIT^VNOE OF ALL MEN. 
 
 Know ye not that the unrighteous shall not inherit the kingdom of 
 
 God? Be not deceived.— 1 Cor. vi. 9. ... 284 
 
 SERMON VII. 
 
 THE BLESSEDNESS AND CHARACTER OF JUSTIFIED PERSONS. 
 
 There is therefore now no condemnation to them that are in Christ 
 Jesus, who walk not after the flesh, but after the Spirit. — 
 Rom. viii. 1 297 
 
 SERMON VIII. 
 
 THE SAME SUBJECT CONTINUED. . . . 310 
 
SERMON I. 
 
 THE PASTORAL OFFICE, AND DUTIES OF IT, BRIEFLY 
 DELINEATE D.i 
 
 Mal. ii. 6. — " The law of truth was in his mouth, and iniquity was not 
 found in his lips ; he walked with me in peace and equity, and did 
 tm-n many away from iniquity." 
 
 Amongst other advantages from meetings of this kind, it 
 is not inconsiderable, that they are generally opened with 
 sermons which have a relation, less or more, to the minis- 
 terial work. And, indeed, considering how important and 
 comprehensive it is, the purest minds may need, now and 
 then, to be stirred up to the remembrance of it : I say to 
 the remembrance of it ; for it is not so much meant, I 
 presume, by discourses of this kind, to teach others what 
 they are ignorant of, as to have our own hearts more deeply 
 impressed with reviewing what we already know. Now, 
 it is the laudable custom, or rather the reason on which it 
 is founded, that authorizes me to make any such attempt. 
 And, when I do so, I hope my reverend fathers and breth- 
 ren " will bear with me a little ; and indeed bear with me." 
 These words lie in a context where the enormities of the 
 priests are reproved, and threatened with awful severities. 
 The external sanctity of their order did not alleviate, far 
 less atone for their offences, but made them more highly 
 criminal. It is true, amidst all the anathemas here de- 
 nounced, there is a merciful hint that repentance might 
 
 ' Preached at the opening of the Synod of Glasgow and Ayr, at Ayr 
 the 2d of April, 1745. 
 
226 PASTORAL OFFICE, 
 
 prevent their ruin. And, to bring them to the amend- 
 ment wished for, they have set before them a character 
 perfect in its kind ; the character of some who had pre- 
 ceded them in the sacred office, and having acquitted 
 themselves with fidehty, and to the divine approbation, 
 have this testimony in the verse now read, " The law of 
 truth was in his mouth," &c. 
 
 The whole of these words are spoken directly of the 
 Jewish priesthood; but, the essential qualities necessary 
 to both being the same, they may, without the least vio- 
 lence, be applied to the Christian ministry. And in this 
 light I would now consider them ; and that in all the 
 branches of the text. 
 
 I. Their doctrine, and manner of publishing it : " The 
 law of truth was in his mouth, and iniquity was not found ' 
 in his lips." 
 
 II. The nature of their conversation and life : " He 
 walked with me in peace and equity," says God. 
 
 III. The happy tendency and fruit of both : " And did 
 turn many away from iniquity." 
 
 Lastly, I shall conclude with some reflections upon the 
 whole. 
 
 I. The/r5i part, then, of the text and character is, " The 
 law of truth was in his mouth ;" meaning, no doubt, the 
 Old Testament revelation, the whole of God's mind and 
 wiU contained there. This the priests were bound to ex- 
 plain, and propagate the knowledge of among his people. 
 In like manner, it is true of the authorized teachers of 
 Christianity, that the "law of truth" ought to be in their 
 mouth ; and the expression seems to import two things. 
 
 1. The purity and soundness of the doctrines which we 
 preach. These are to be the true and faithful sayings, the 
 lively oracles of God, not the visions of our own head, or 
 the inventions of men. '• I delivered to you," says the 
 apostle Paul, " that which I received of the Lord ;" and in 
 this he acted agreeably to the commission given to them 
 all — " Teaching them to observe all things," saith Christ, 
 " whatsoever I have commanded you." It is of great im- 
 
AND DUTIES OP IT, DELINEATED. 227 
 
 portance thoroughly to know the contents and tenor of our 
 commission ; tlie nature and importance, dependence and 
 connection of divine truths contained in it ; and, as wise 
 builders, we would lay the foundation in these first prin- 
 ciples, which are unchangeably the same under the Old 
 Testament and New. Thus, in bringing men to God, we 
 would convince them that he is ; prove his existence and 
 attributes, and explain them with as much perspicuity as 
 possible ; his government of this world, and the just retri- 
 bution we may expect from him in the next ; the worth 
 and immortality of the soul, and the everlasting obliga- 
 tions of moral goodness. We would establish our hearers 
 in the faith of revelation, letting them see the grounds 
 upon which its credibility is built. In a special manner, 
 we ought to explain the Scripture account, and indeed the 
 most satisfying one, of the origin of moral evil ; the dark- 
 ness and disorder it has brought upon human nature ; its 
 extensive influence over all of our race. We would paint 
 this destroyer in its different and hideous aspects ; as un- 
 just rebellion against the laws, and cursed enmity to the 
 holiness of God ; as the crucitier of the Lord of glory, and 
 grief of his Holy Spirit ; as the sickness, dishonour, and 
 death of the precious soul. And having explained the 
 guilt, condemnation, and death that came upon us by the 
 first Adam ; it would be criminal to be silent upon the 
 gift of righteousness, the abundance of grace, and the eter- 
 nal life which reigns through Jesus Christ, who is the 
 second Adam, and the Lord from heaven. " This is the 
 faithful saying, that he came to save sinners," which 
 should frequently be in our lips, the principal part of our 
 commission, as ministers of his gospel, to open up his 
 amiable character and oflfices, to pour forth his name as oint- 
 ment, and to make manifest in every place the sweet savour 
 of the knowledge of it. This was the manner of the great 
 apostle, Eph. iii. 8: "That I should preach among the 
 Gentiles the unsearchable riches of Christ ;" the treasures 
 of his love, and fellowship of his suflfcrings ; the power of 
 his resurrection, and beauties of his holiness ; the ease and 
 
228 PASTORAL OFFICE, 
 
 honour of his yoke, and joys of his salvation. Thus, Kke 
 the star to the wise men, so should the light of our ser- 
 mons, and other public ministrations, guide souls to Christ ; 
 to him, I say, as their wise Teacher to instruct, and High- 
 priest to reconcile ; as an exalted Prince, to whom the 
 love and obedience of the whole man is due; and Advo- 
 cate, to present them and their services to God. In a 
 word, to Him as the inexhaustible fountain of pardon and 
 grace, comfort, victory, and glory. 
 
 2. This expression, " the law of truth is in his mouth," 
 imports not only the soundness and purity of our doctrine, 
 but a promptness and ability to deliver it. This is, in 
 Scripture style, " the door of utterance," so frequently 
 prayed for by the apostle. And therefore, among other 
 qualifications of a gospel minister, we find that usually 
 this is one, that " he be apt to teach ;" not only have a 
 heart well-afiected to the truth, but a readiness and talent 
 for imparting it to others. This is of so much importance, 
 that it was particularly promised, and given by our Lord 
 to the first planters of his gospel, " a mouth as well as 
 wisdom, which all their enemies should not be able to 
 gainsay." In the infancy of the church it was an extra- 
 ordinary gift, now it is to be acquired. A variety of means 
 is necessary to this purpose, which cannot be here en- 
 larged upon; viz. Acquaintance with the languages, in 
 some degree at least, and the difierent parts of philosophy ; 
 the attentive study of human nature, and knowledge of its 
 history in the different ages of the world ; but above all, 
 the knowledge of the sacred records, with devout medita- 
 tion and prayer. By these, and such like means, should 
 we furnish the mind with an abundance of valuable truths, 
 and cultivate them with future care, that out of this 
 treasure the mouth may speak, and bring forth things 
 new and old. Now, all these helps are necessary in their 
 place ; and to decry the use of any one of them, particu- 
 larly of human learning, were quite barbarous and Gothic. 
 It is an encomium upon Moses, and a shining part of his 
 character, that " he was learned in aU the wisdom of the 
 
AND DUTIES OF IT, DELINEATED. 229 
 
 Egyptians;" and of Apollos, that "he was an eloquent 
 man," Acts xviii. 24 ; yet what immediately follows is still 
 more to his honour, and contributed to his great success, 
 namely, that " he was mighty in the scriptures." These 
 are the most pure and copious magazine of pulpit elo- 
 quence, and spiritual light. It is there we are furnished 
 with the tongue of the learned, to speak a word in season ; 
 with those spiritual weapons which most successfully as- 
 sault the heart, and beat down the kingdom of darkness 
 and vice in it ; in a word, with all that is great and wor- 
 thy in sentiment and style : — not that false and affected 
 glitter, which serves rather to dazzle or please than inform 
 the understanding, and impress the heart ; but a style truly 
 natural, nervous, and chaste, suitable to the great subjects 
 spoken of, and springing out of them. And therefore, be- 
 sides other valuable purposes in giving these inspired writ- 
 ings, this is one, " that the man of God may be perfect, 
 and thoroughly furnished to all good works," 2 Tim. iii. 
 17 ; and among the rest, to the faithful discharge of his 
 public ministry. 
 
 Secondly, Upon this head of doctrine, it is further said, 
 that '•' iniquity was not found in his lips." This seems to 
 respect the manner of dispensing the truths of God ; and 
 expresses that fidelity and uprightness, that sincerity the 
 apostle rejoiced in; or "not handling the word of God de- 
 ceitfully," as he elsewhere calls it. And, 
 
 1. It may be said of the gospel ministry, that "iniquity 
 is not found in our lips," when these speak the inward 
 sentiments of the heart. And there is a perfect harmony 
 betwixt the two, when we preach the gospel because we 
 believe it, and deliver nothing as the truth of the living 
 God but what in sincerity we think to be so ; when the 
 tongue is no channel of dissimulation, or instrument of 
 " speaking lies in hypocrisy," but a faithful index of the 
 mind, and principles that lodge there. It is true, the de- 
 ceit we now speak of is concealed from mortal eye ; and 
 the man may play his part so well, as to preserve his oflfice, 
 and possibly have some success in it ; it being the seed, 
 
230 PASTORAL OFFICE, 
 
 not the hand that sows it, which is the principle of divine 
 life. But, doubtless, such iniquity is destructive of his 
 own comfort and eternal welfare. Alas I what peace can 
 he have, who has thus renounced probity and candour, is 
 at variance with the Deity and his own conscience ? His 
 own heart must reproach him, " and God is greater than 
 the heart, and knoweth all things." In private life, such 
 conduct is detestable; and justly: is it less so in matters 
 of eternal concern ? To assume, and continue in an office, 
 which sets us for the defence of the gospel, while that gos- 
 pel is no other to us than a cunningly-devised fable ; to 
 declare, to subscribe this and the other doctrine, as articles 
 of our faith ; nay, by our public teaching, to recommend 
 them to the belief of others, while we really look upon 
 them as unintelligible jargon at best, or falsehood perhaps 
 at bottom ; what a resemblance is there between the ser- 
 vant who is capable of this, and the master whom he really 
 serves, whom yet he would be ashamed to own, that prince 
 of darkness, who sometimes transforms himself into an 
 angel of light 1 
 
 2. Iniquity is not found in our lips, when we neither 
 suppress the truths of God, nor dissemble the sins of men ; 
 — when we declare the whole counsel of God, preach all 
 the words of this life, and keep back nothing that is profit- 
 able to souls ; — when we instruct and reprove, exhort and 
 admonish without partiality, without reserve. Great re- 
 solution and prudence is necessary to this, it is true ; but 
 then we cannot show ourselves faithful workmen, or be 
 approved of God, unless we thus " rightly divide the word 
 of truth." Thus, for example, it is much our duty to open 
 up and explain the mysteries of the gospel ; even those of 
 them which some discard because they are mysterious; 
 I. e. because God has not revealed more than his incompre- 
 hensible wisdom thought meet to do. But it would be 
 iniquity in public teachers, either to omit wholly, or to 
 insist upon these, without showing that they are all doc- 
 trines according to godliness ; that they have a great ten- 
 dency to promote, and necessary connection with, universal 
 
AND DUTIES OF IT, DELINEATED. 231 
 
 sanctity in heart and life. On the other hand, it is in- 
 cumbent upon us often to inculcate the precepts of our 
 holy religion, of love to God, justice, and sobriety; to un- 
 fold the nature, beauty, and necessity of the various graces 
 and duties of the Christian life. But it were defeating the 
 purpose, and corrupting the simplicity of the gospel, if 
 its ministers do not treat these important subjects in an 
 evangelical way ; that is, if they preach them without a 
 special relation to Jesus Christ, and his regenerating grace, 
 as the principle and fountain from whence they flow. Thus, 
 to teach the Christian morals as an independent scheme, 
 as a system quite detached from, or having little connec- 
 tion with, the mystery of faith ; to do so, I say, were to 
 build without a foundation, and to give our people a stone 
 instead of bread. 
 
 The like, faithfulness and impartiality should be observed, 
 in reproving the most plausible and authorized errors of 
 the times. Thus, if some are faulty in depreciating human 
 nature, — though it is not easy to conceive what can go 
 further this way than he has done who knows well what 
 is in man, — particularly where it is said, that " the carnal 
 mind is enmity against God," Rom. viii. 7 ; — allowing that 
 some do exceed here, and that we ought to warn against 
 it, would it not look partial, and argue a strong bias, to 
 be altogether or very silent upon the other extreme ? An 
 extreme as easily, at least, fallen into, and pernicious to 
 vital religion ; — I mean, to exalt or rather deify our de- 
 praved nature. There may be a superficial acknowledg- 
 ment of some disorder in it, but so slight that discipline, 
 or reflection on gospel light and motives, will easily re- 
 move the disease. This always has been, and still is, the 
 troubler of the church of Christ ; the secret but true rea- 
 son of so much inward contempt of his cross and grace : 
 " For they that be whole need not the physician, but they 
 that are sick," Matt. ix. 12. 
 
 3. The uprightness expressed here, by having no ini- 
 quity in our lips, does imply that our motives and aims 
 be pure in entering upon the sacred work, and in the dis- 
 
232 PASTORAL OFFICE, 
 
 charging of it. This is an essential branch of gospel sin- 
 cerity, and dear in God's sight. It is the real though 
 hidden beauty of our character, and a serving him with 
 our spirits in the gospel of his Son. If his honour is at 
 heart in the conversion and salvation of souls, this will 
 make us as a flame of fire in his service, and, in imitation 
 of the angels, do his will with delight. It is this that will 
 bear us up against censure and reproach, persecution, and 
 the indignities of a crooked world ; for what are any of 
 these, or all of them, to a resolved affectionate servant of 
 Jesus Christ 1 But without this, the apparently faithful 
 discharge of duty, the most sound or applauded preaching, 
 and zealous defence of the truth, is all but iniquity in our 
 Ups ; a specious disguise to palliate our sordid avarice, 
 vanity, and resentment, or such like unlovely passions. It 
 is but a tedious task, and bodily service, yielding no solid 
 joy at the time, and in the end will profit little; for we 
 must preach the gospel willingly, if we would have the 
 reward; preach it from a settled esteem of its blessed 
 Author, and purpose to bring others to esteem him too. 
 This is of such necessity, that it is the only thing insisted 
 upon by our Lord, in the commission given to one of liis 
 apostles : " Simon, son of Jonas," said he once and again, 
 " Lovest thou me?" Being satisfied of this, he intrusts 
 him with the feeding of his dear flock. And indeed, if we 
 regard not the Father, it is like the children will but fare 
 poorly on the bread of life distributed by us. If we love 
 not him that begat, how can we love those that are begot- 
 ten of him ? If carnal and worldly views have the ascen- 
 dant, our spiritual function, in aU its parts, wiU be basely 
 degraded to promote them ; besides, they are so gross and 
 polluting, that, where they reign, the soul cannot attend 
 to the beauty of divine things, or have a just relish of 
 them. It is true, we may still do the duties of our office ; 
 but, alas 1 how are they done 1 as a trade merely, and craft 
 by which we have our living, or theatre whereon we dis- 
 play our gifts, to obtain the praise that is of men. It is 
 of great consequence, therefore, to renounce these hidden 
 
AND DUTIES OF IT, DELINEATED. 233 
 
 things of dishonesty, to make room for the love of Jesus 
 in the heart ; and " if a man purge himself from these," as 
 saith the apostle, 2 Tim. ii. 21, " he shall be a vessel unto 
 honour, sanctified and meet for the Master's use, and pre- 
 pared to every good work." 
 
 II. The second general head is the nature of our con- 
 versation and life, as expressed here : " lie walked with 
 me in peace and equity," says God. 
 
 1. He walked " in peace." There seems here to be an 
 allusion to the preceding verse, the covenant of peace men- 
 tioned there ; a covenant made with the tribe of Levi, or 
 rather the family of Aaron ; wherein were promises of 
 God's love, protection, and acceptance, if they were true 
 to his interest, and an honour to their profession. Now, 
 the like engagement is, virtually at least, made with every 
 minister of Christ, and entered into by him. The assum- 
 ing that character is a tacit profession that w^e love the 
 Master and the work ; it is saying practically, that we de- 
 vote ourselves to the service of the altar, and vow fidelity 
 to him. And would it not be the better, the more parti- 
 cular and determined we were on this head? Might it 
 not be an additional motive afterward to walk with God, 
 and a means of restoring peace to our minds when per- 
 plexed, to consider, that we had entered into such a cove- 
 nant of peace with him, with great solemnity, and in his 
 presence 1 
 
 But not to insist on this, the expression, doubtless, does 
 imply, that there is a real friendship and a good under- 
 standing between the Master and servant, that the con- 
 troversy upon both sides, because of sin, is done away, by 
 a gracious pardon, and the healing of our souls ; that we 
 have truly transacted upon us, what is represented in 
 vision as done to Joshua the high-priest, Zech. iii. 4 ; his 
 filthy garments are taken away, his iniquities made to 
 pass from him, and he is clothed with change of raiment. 
 And are we safe, or is it seemly to appear in any other 
 dress when ministering before the Lord 1 What a paradox 
 is it to be dispensing the word of reconciliation to others, 
 
234 PASTORAL OFFICE, 
 
 and we ourselves unreconciled, and enemies to him ? In 
 a word, to walk with him in peace, is to value and pre- 
 serve it firm, — to keep ourselves in the love of God, — ^by 
 strict vigilance over the heart, and growing measures of 
 purity there, — by frequent appeals to the blood of sprink- 
 ling, as the priests repaired to their lavers under the law, 
 where they washed from ceremonial defilements, and were 
 made clean. 
 
 2, Walking in peace may express his pacific disposition, 
 and meekness of behaviour in public and private life. He 
 cultivates this quiet temper within, and it appears in his 
 words and actions; speaking the things that will make 
 for peace, and promote it in the church of Christ. He can 
 more willingly forgive a wrong than commit it. He is in- 
 offensive to all, if his purity and love of truth offend them 
 not. He thinks himself bound, indeed, to adhere inviola- 
 bly to "the faith once delivered to the saints," and to 
 maintain it as a most precious treasure. But, in matters 
 of opinion, he is far from being overbearing and confident ; 
 his moderation in these is exercised toward all. And is 
 there a more lovely part of our character than thus to be 
 the sons of peace ; of our character, I say, who serve the 
 Prince, and preach a gospel of peace 1 To be boisterous 
 and raging, turbulent and factious, is a shameless depar- 
 ture from it. The command was express to the priests 
 under the law, that they should ofier no sacrifices to God 
 with strange fire : — but, to blend and mingle our angry 
 passions, even with that which may be zealously meant for 
 his service, is every whit as unbecoming and faulty, " And 
 the servant of the Lord must not strive, but be gentle unto 
 all men, and patient ; in meekness instructing those that 
 oppose themselves, if God peradventure will grant them 
 repentance, to the acknowledgment of the truth," 2 Tim. 
 ii. 24, 25. 
 
 3. Anotlier part of the road wherein he walks, is that of 
 " equity ;" which chiefly points at his duty towards others 
 in private life, — the integrity, truth, and justice of his 
 conduct in the world. In his spirit and words there is no 
 
AND DUTIES OF IT, DELINEATED. 235 
 
 guile. Fraud and falsehood, even to serve a good cause, 
 are to him an abomination. It is with him a fundamental 
 maxim, to " render to all their due." And though he may- 
 be slow in making promises, he is scrupulously faithful in 
 keeping of them. In a word, the equity here spoken of, 
 is such a composition of justice and tender charity, that 
 his character is rather the good than the righteous man. 
 He is conscious that love is a debt which he owes to every 
 one, and is careful to pay it, even to the indigent and 
 unthankful, where he can hope for little again. Without 
 this, pretences to piety are vain, and the disguise so thin, 
 that the discerning worjd will easily see through it. Of 
 all orders of men, therefore, the gospel ministry should be 
 the righteous nation that keepeth truth, who "do justly, 
 love mercy," as well as " walk humbly with God ;" and in 
 both these the great apostle is worthy of our imitation : 
 " And herein do I exercise myself always, to have a con- 
 science void of olFence toward God, and toward man," 
 Acts xxiv. 16. 
 
 4. We have here his delightful society in this road: 
 " He walked with me," says God ; the very character given 
 of Enoch, whom God took, " He walked with me," as one 
 friend does with another ; with his eye upon me, to show 
 hira directions when in straits ; upon me, to stand by hira, 
 and support under every burden; upon me, whose hand 
 will soon crown his fidelity with a glorious reward. The 
 expression imports, frequent retirement from the world, 
 and elevation of soul above it ; much inwardness with God, 
 and delightful meditation upon divine things. It is cer- 
 tain, that such secret exercises of prayer and communion 
 with God, would inspire our public performances with new 
 life, and make our faces to shine when we came down to 
 our people. Would anything be more absurd, than to 
 find the inscription of the Athenian altar upon our minis- 
 trations, " To THE UNKNOWN GoD ;" to ouc, whom we liked 
 neither to converse with, nor retain in our knowledge? 
 The gospel ministers are called angels ; and in this sense 
 they should really be so ; much about his hand, and stu- 
 
236 PASTORAL OFFICE, 
 
 dious of his will, as well as obsequious in fulfilling of it. 
 And were we thus frequently beholding the face of our 
 Father who is in heaven, with what pleasure, and hope of 
 success, might we minister to the sons of men upon 
 earth ? 
 
 5. This phrase of " walking " implies, that in all this he 
 is regular, uniform, and progressive ; that his way is of a 
 piece, and consistent with itself, like "the path of the just, 
 that shineth more and more unto the perfect day." No- 
 thing short of this can complete the character, or evidence 
 our sincerity in wearing of it. For if we take one step 
 like a saint, another in the course of a present world, — if 
 at one time we personate the servants of Jesus Christ, at 
 another act like the messengers of Satan, — we are self- 
 condemned, and bring discredit upon the whole ; our most 
 shining performances must pass, with thinking people, for 
 pageantry and grimace: — and thus, by destroying what 
 we were building up, we are the greatest of all transgres- 
 sors. 
 
 There cannot be a greater solecism than such a conduct 
 in ministers of the gospel. It is loaded with absurdity 
 and contradiction, to appear in the pulpit by our doctrine 
 as angels of light, in our life wallowing in the works of 
 darkness, — preachers of righteousness to other men, but 
 we ourselves unjust and filthy still, — in our sermons ex- 
 pressing great care and zeal to maintain good works, but 
 elsewhere stifling all just inquiries after the immoral, or 
 exerting our talents to screen and support them, — dis- 
 pensing the holy mysteries of our religion with seemiDg 
 gravity at one time, at another treating them with irrev- 
 erence, ridicule, or contempt. In a word, in our public 
 character, " the ambassadors of the churches, and glory of 
 Christ," — in private, the grief and dishonour of both. 
 And now, what a picture is this ? How liable is such be- 
 haviour to the pungent sarcasm of holy writ — " Thou 
 therefore that teachest another, teachest thou not thyself? 
 thou that preachest a man should not steal, dost thou 
 steal ? thou that sayest a man should not commit adultery, 
 
AND DUTIES OF IT, DELINEATED. 237 
 
 dost thou commit adultery 1 thou that abhorrest idols, 
 dost thou commit sacrilege V Rom. ii. 22. 
 
 But, besides the incongruity, such conduct is big with 
 inexpressible malignant fruits, as it dishonours God, stains 
 his gospel and the dispensers of it, creates much perplexity 
 in the souls of good men, is a snare to the unwary, and 
 hardens the wicked in sin ; as it makes the immoral min- 
 ister himself the just object of the lowest contempt, and 
 subjects him at length to the doom of an unprofitable and 
 wicked servant. And, therefore, it is he only who preaches 
 and does also, who shall be great in the kingdom of God, as 
 our Saviour speaks, — he only can have comfort, and hope 
 for success in the dispensing of it. Which brings me to 
 show, 
 
 III. The fruit of a gospel ministry, and end of their 
 office ; as it is said here, " To turn many away from ini- 
 quity," — to instruct mankind in the whole compass of their 
 duty, and make them happy in practising it, — to translate 
 them from darkness to light, from the power of Satan to 
 the kingdom of his dear Son. In a word, to disentangle 
 their hearts from the love of sin,-^— to have them restored 
 to the life and likeness of God, — and thus to exalt human 
 nature to its primitive purity and perfection — I was going 
 to say, beyond it. This is the noble design of the gospel, 
 worthy of its blessed Author to countenance ; and the har- 
 vest has been in some measure answerable to the seed- 
 time, especially in the infancy of it. It then produced 
 such effects in a day, as all the celebrated philosophy of 
 Greece and Rome could not boast of for ages before. It 
 quickly brought about such a wonderful change in the 
 principles and lives of men, as unenlightened reason had 
 long struggled for, but all in vain : " For after that in the 
 wisdom of God, the world by wisdom knew not God, it 
 pleased God by the foolishness of preaching to save them 
 that believe," 1 Cor. i, 21. And though this effect be not 
 now so discernible, or frequent perhaps, yet there is great 
 reason to believe that the preaching of the cross, just now, 
 in the different parts of the Christian world, is still the 
 
238 PASTORAL OFFICE, 
 
 power of God to the saving of many. Now, we who are 
 the dispensers of this mystery, should perfectly coincide 
 with such a design, — making that our aim sincerely which 
 indeed is God's, and in this respect be workers together 
 with him, — not grudging our sweat and labour for that 
 purpose for which the Sa\'iour of men shed his blood, but 
 travailing in birth among our flocks till Christ be formed 
 in them. And when we succeed here, our work and re- 
 ward go hand in hand. For what is our joy, or crown of 
 rejoicing 1 Are they not in the Lord, whom we, as instru- 
 ments in his hand, have turned away from iniquity 1 
 I proceed now to sum up all in a few reflections. 
 
 I. From what has been said upon the pastoral character 
 and office, it is obvious, that it is neither a mean one, nor 
 a business only for the indolent and slothful. If the world 
 think so, or any of ourselves, it is because we never knew 
 it. " Who is sufficient for these things ? " said a learned 
 and inspired apostle. And if he was not, wjio of us will 
 pretend to be so ? Our work is so important and pure, 
 that it were enough for the highest angel fully to dis- 
 charge it. 
 
 II, As the applauded character in the text is designed 
 for our imitation, we would labour to attain, and be true 
 to every part of it. 
 
 1. We would by all means learn the truth, as it is in 
 Jesus, and be well instructed ourselves in the mysteries of 
 the kingdom of God, and then dispense them with all 
 fidelity, and spiritual wisdom. " In our doctrine showing 
 uncorruptedness, sincerity, gravity, sound speech that can- 
 not be condemned;" — applying it with prudence to the 
 infinitely various cases of our people, — to warn the unruly, 
 comfort the feeble-minded, and support the weak, — to give 
 milk to babes, and stronger meat to the full-grown. Nei- 
 ther speaking to the grief of those whom God has wounded, 
 nor soothing the delusive hopes of the impenitent sinner. 
 A mistake here, upon either side, may be fatal. And in- 
 deed, it requires much holy skill to give every one their 
 portion of meat, according to their circumstances, and in 
 
AND DUTIES OF IT, DELINEATED, 233 
 
 due season. But there seems to be a general plan and rule 
 of preaching, in copying after which we cannot err ; nay, 
 in forming upon it, may humbly hope to attain the most 
 valuable ends of our ministry ; and that is, the Spirit's 
 method, when dealing savingly witli souls. Now, when he 
 comes for this end, we know it is his way to convince of 
 sin, of righteousness, and judgment. I do not mean that 
 these great subjects, and what is contained in them, should 
 be engrossed in every discourse ; no, but that the strain of 
 our sermons argue this to be the plan and model we go 
 upon. And is it wise or faithful not to act in full concert 
 with him, upon whom all success does depend ? Can we 
 reasonably expect that any of our flock should " become 
 the epistle of Jesus Christ," when we, who are the pen, as 
 it were, deviate from his direction, and write not according 
 to it ? Is it to be looked for from the most eloquent dis- 
 courses, if the Spirit and Redeemer are little regarded, tliat 
 these will make the deaf to hear, or inspire dead souls with 
 life? It is a groundless hope. For these purposes, we 
 would strive to make the sinner see his face in the glass of 
 God's holy law, that he may know his guilty state, his pol- 
 luted nature and life. We would then lead them to Christ, 
 for wisdom, righteousness, sanctification, and redemption ; 
 for the beginnings, growth, and consummation of the spiri- 
 tual life; making his name and grace. Spirit and love, 
 triumph in the midst of our sermons. 
 
 2. We would give efficacy to our doctrine, and adorn it, 
 by the sanctity of our life, manifesting the inward power 
 of divine truths by a v^alk expressive of it. It is not 
 enough that this be irreproachable, but everything in it 
 should be worthy of imitation : — " Be thou an example of 
 the believers, in word, in conversation, in charity, in spirit, 
 in faith, in purity," 1 Tim. iv. 12. An ignorant minister 
 is, no doubt, a contradiction ; being the same as an eye 
 that does not see, or a guide to the bhnd, but stone-blind 
 himself. But is an immoral one a less absurdity ? Is there 
 greater inconsistency, than the servant of the living God 
 to be polluted with dead works ? Or is it enough that we 
 
240 PASTORAL OFFICE, 
 
 be men of God in the pulpit, but anywhere else workers of 
 iniquity, carnal, or profane 1 The rules of life given to the 
 priests, under the law, were exceeding strict ; and it seems, 
 that, for a single oflfence in them, the sin-offering was as 
 great as for the whole congregation of Israel. And will 
 we plead for greater liberty now, under a gospel dispensa- 
 tion, which far exceeds that in purity and glory 1 Surely 
 not. What was inscribed upon Aaron's mitre, ought to 
 be engraven on our hearts, and shine in the life, Holiness 
 TO THE Lord. 
 
 3. If the above character be so essential to the rulers of 
 God's church, then none ought to be continued or admitted 
 there who want it ; none whose ignorance, vanity, or worldly 
 views, may have led them to swerve from the truth, to cor- 
 rupt the simplicity of the gospel, and in their doctrine to 
 speak perverse things ; none whose practice proclaims them 
 unworthy of some low employments, much more of this 
 high and holy calling. To guard against this evil, is cer- 
 tainly one of the most important branches of our trust ; 
 and left to our care with a particular charge, that we com- 
 mit the dispensing of this glorious gospel " to faithful men, 
 who shall be able to teach others also," 2 Tim. ii. 2. And 
 no language can express the caution and zeal that is neces- 
 sary here ; on the one hand, not to encourage, or be misled 
 by the malicious informer, a detestable race of men ; nor, 
 on the other, if presumptions are shrewd, to stifle inquiries 
 against the suspected and guilty, or stop the course of jus- 
 tice when found to be so. In such cases, to listen to friend- 
 ship and connection, to be swayed by party and cabal, is 
 betraying a weighty trust ; it is to partake of other men's 
 sins ; nay, to give them our public sanction, and proclaim 
 impunity to the vices of our order. And whatever may 
 be said from the specious and common topic of charity, 
 such tender mercy to one is cruelty to many. And, from 
 a few instances of lenity of this kind, more is to be feared 
 to true Christianity, than from a thousand Tindals, Inde- 
 pendent Whigs, or even the writings of a nobler pen.^ 
 
 1 ' Characteristicks.' 
 
AND DUTIES OF IT, DELINEATED. 241 
 
 Nor have I known a more awful judgment on a good man, 
 and his whole family, than what came upon Eli for tender- 
 ness of this sort; — a stroke which made ears to tingle 
 then : — it has its voice still, and men of wisdom will hear 
 it. It is impossible, I own, to show regard enough for 
 candidates to the holy ministry, whose parts and behavi- 
 our are promising; who, we have ground to think, are 
 entirely in the interests of Christianity and its blessed 
 Author. They have a just title to the dearest love of 
 every good man, and to ours in particular ; for they are 
 dear to God, — they are the hope of posterity, — and, it is 
 likely, will be peopling the New Jerusalem, when many 
 of us are in the dust. But the contrary character must 
 have the opposite and most dismal effects. " Ye are 
 the salt of the earth," says our Lord, speaking of the 
 first ministers of his kingdom ; " but if the salt have 
 lost its savour, wherewith shall it be salted 1 It is 
 thenceforth good for nothing, but to be cast out, and 
 trodden under foot of men," Matt. v. 13. Intimating, 
 that, as to the case of such corrupt teachers, it is next 
 to incurable, — that the effects of their corruption are 
 extremely pernicious to others, — and that the body can- 
 not be well till such mortified members are cut off 
 from it. 
 
 Nor is the above reasoning to be confined only to min- 
 isters of the gospel ; it manifestly extends to another order 
 of men, who share the rule of the house of God with us, 
 and are known by the name of elders. It has been, and 
 still is, the felicity of this church to have such within her 
 as worthily fill that station ; whose private life is as much 
 an ornament to religion, as their distinguished talents are 
 a real service to it, and the guardian of it in their public 
 character. Now, the more benign and desirable these 
 fruits are, the more should we avoid what may introduce 
 the contrary of them among us ; making always a point 
 of it, not to admit promiscuously to that office ; and very 
 attentive to it, that they maintain the dignity and purity 
 of their character, after admission. This our church has 
 
 5 Q 
 
242 PASTORAL OFFICEj 
 
 wisely enjoined;^ and that our inquiries about it, in pres- 
 bytery and synod, be frequent, and without respect of per- 
 sons ; though this, so far as I know, is ahnost universally 
 neglected. And, to omit every thing else, there is this 
 weighty reason for the attention and inquiry recommended, 
 that otherwise we may be under the strongest temptations, 
 and run the risk of making shipwreck of honesty, faith, 
 and candour, by solemnly attesting that men have such 
 and such qualifications, when all the w^orld, and we our- 
 selves may easily know, that indeed they have them not ; 
 — i. e., we do in a public capacity, when sitting as judges 
 in the name of Christ, what in our private conduct would 
 render us infamous for ever. Surely such a sacrifice and 
 offering of honesty and truth, is too valuable to be made 
 to the highest human greatness, much more to any sem- 
 blance of it ; and returns so notoriously false, are too cri- 
 minal to be expiated by five hundred pounds of fine, though 
 it were competent to the General Assembly to exact it of 
 us. Men will speak of evils, as they apprehend evil in 
 them ; but this I take to be a cardinal one, which, if not 
 prevented, or removed, as it takes place, many others will 
 quickly follow. These hints are sufficient from me, upon 
 a subject, as I conceive, of the highest moment ; how far 
 they are either just or seasonable, is not mine to deter- 
 mine. 
 
 4. Having received this ministry, let us not faint in the 
 discharging of it ; from this consideration among many 
 others, that " our labour shall not be in vain in the Lord." 
 In being faithful, we will not only save our own souls, but, 
 it is likely, many of those that hear us ; or, as it is said 
 here, " turn many away from iniquity." And what a god- 
 like and heavenly design is this ! How great is the plea- 
 sure of having it sincerely in our aim ! But much more 
 when we attain it. Nay, supposing a faithful minister 
 were to be wholly without success, which I doubt to have 
 ever been the case, yet is not God so unrighteous, as to 
 
 ' See Acts of Assembly, ] 722. 
 
A^B DUTIES OP IT, DELINEATED. 243 
 
 forget his labour and work of love ; but where there is a 
 sowing in hope, how pure is the joy of being a partaker of 
 our hope ? To find some under our ministry born again, 
 and become heirs of glory, whom, with concern we had 
 looked upon as lost, and vessels of eternal wrath ; what an 
 addition will this be to our crown in the other world ? " For 
 they that turn many to righteousness," in that spotless 
 assembly "shall shine as the stars for ever and ever," 
 Dan. xii. 13. 
 
 It is true, and it cannot be frequently enough inculcated 
 upon our minds, that the winning of souls to Christ, is 
 not from profound learning, and flowing eloquence, shining 
 hoUness, or such like endowments of men ; no, our success, 
 as well as sufficiency, is of God, Conscious, therefore, of 
 our own weakness, we should breathe our ardent desires 
 to him, for help in our work, and that almighty blessing 
 which alone can inspire dead souls with life for evermore. 
 Whilst we fight in this valley below, against the kingdom 
 and power of darkness, like another Moses, our hands 
 would be lifted up, and our hearts toward heaven, from 
 whence cometh all our aid. 
 
 5. If such be our ministry and work, then we may de- 
 mand it of our people, not to defeat the end of it upon 
 themselves : — as workers together with God, we may be- 
 seech you not to receive his grace in vain. Shall your 
 souls be dear in our sight, but vile in your own 1 Shall 
 we, in much humility and many tears, be asking mercy 
 for you, and will you yourselves reject it ? Is the kingdom 
 of God opened up by our ministry, and will not you be 
 prevailed upon to enter it ? Did the Son of God shed his 
 blood, and set up his gospel, to "turn many away from 
 iniquity," and are you determined to live and die in your 
 sins 1 And are we thus to labour in vain, and spend our 
 strength for nought among you 1 Your impenitence and 
 unbelief would make it so ; but it will not be in vain for 
 all that to the faithful pastor ; for, says the apostle, " we 
 are a sweet savour unto God, in them that believe, and 
 also in them that perish." 
 
(244) 
 
 SERMON II. 
 
 ADMISSION SERMON. 
 
 Rom. X. 15. — " How beautiful are the feet of them that preach the gos- 
 pel of peace, and bring glad tidmgs of good things! " 
 
 There were few things in the Christian revelation in- 
 censed the nation of the Jews more, than the admission of 
 the Gentile world into the kingdom of their Messiah, and 
 that they should share equally with them in the blessings 
 of it. Though there were early and repeated predictions 
 of this event, they could not believe, nor indeed hear it 
 with patience. " Away with this fellow !" cried the en- 
 raged multitude, speaking of this same apostle — " it is not 
 fit," said they, " that he should live ;" because he hinted 
 his commission to go to the Gentiles. This point, however, 
 he labours frequently to establish ; and particularly shows 
 in this context, that, in the momentous matter of a sin- 
 ner's justification and acceptance with God, Jew and Gen- 
 tile stand upon a level. But, in order to share in these 
 privileges, the Gentile world must be acquainted with 
 them — for faith comes by hearing — and acquainted with 
 them by a means and method which God himself should 
 authorize. For how shall they preach, or hope to treat 
 successfully with sinners about this salvation, unless they 
 are sent ? And then follows the illustration of this sub- 
 ject in the words which I have read : " As it is written, 
 How beautiful are the feet of them that preach the gospel 
 
 1 Preached at Paisley, June 16, 1757. 
 
ADMISSION SERMON. 245 
 
 of peace, and bring glad tidings of good things ! " These 
 words are quoted from Isaiah Hi. 7. and literally refer to 
 Israel's release from Babylon by the Persian monarch's 
 decree; and by way of accommodation here, to a much 
 more important redemption through Jesus Christ, pub- 
 lished in the gospel. More particularly, let us consider, 
 
 I. The subject and message ministers are sent with ; 
 viz. " the gospel of peace," and " glad tidings of good 
 things." 
 
 II. Their work and duty with respect to these ; viz. to 
 preach and bring these tidings. 
 
 III. The respect due to such a message, and those who 
 bring it : " How beautiful are their feet ! " 
 
 Lastly, A few inferences from the whole. 
 
 I. To return to the first of these ; viz. The subject and 
 message which the ministers of Christ are charged with, 
 called here, " the gospel of peace," and " glad tidings of 
 good things." More generally, 
 
 1. This gospel is a constitution and covenant of mercy, 
 for restoring fallen man to the love and likeness of God. 
 It is replete with inestimable blessings, — points out the 
 foundation on which they stand, — and the way in which 
 they are dispensed through a Mediator. It is not so 
 much the promulgation of a law, as a remedial dispensa- 
 tion, suited to the wretchedness and woe of the revolting 
 creature, — with this merciful aspect, the guilty sinner had 
 the first notice of it, — and, in every future discovery, it 
 shined with more conspicuous grace. It is true that the 
 religion of nature, and the whole obligations of piety and 
 virtue, which reason can approve, are adopted into this 
 plan, and an essential branch of it ; and it is the glory of 
 revelation to illuminate these fundamental truths, and 
 enforce these obligations with motives most powerful and 
 piercing. But to make these our only subject, or to treat 
 other things slightly, and by the bye as it were, is to falsify 
 or maim our message, to impoverish Christianity, and, in- 
 deed, to preach another gospel. More particularly, 
 
 2. In an eminent manner, it is the gospel of peace with 
 
246 ADMISSION SERMON. 
 
 God. This is the subject that runs through the whole of 
 revelation, and adorns the New Testament pages with 
 beauty and glory; — that obnoxious as we were to his 
 righteous displeasure, and a deserved curse, his purpose 
 toward us was love ; — that God is in Christ reconciling the 
 world to himself, through the blood and death of his Son. 
 Though justly provoked, he is rendered propitious, — a 
 foundation is laid for union and friendly correspondence, 
 — that, upon our humble return to God, and faith in this 
 blood, debts will be forgiven, and bonds cancelled, — we 
 shall be made the righteousness of God in him, and again 
 to stand high in his favour. 
 
 3. It is a gospel which restores the corrupt degenerate 
 sinner to peace with himself, and to all around him. It 
 not only inculcates the restraint of our appetites, and sub- 
 duing rebellious passions, the mortifying our affections to 
 the world, and moderation toward the things thereof; it 
 not only binds the law of kindness and love upon the heart, 
 the observance of which would make society a quiet, de- 
 lightful habitation; but what merits our particular notice, 
 and is a peculiar glory of this gospel, it is a ministration 
 of the Spirit, whose diversity of wondrous gifts adorned 
 the infant church of Christ, and still adorns every re-made 
 soul with the more amiable beauty of holiness ; whose 
 mighty preventing influence repairs the sad desolations 
 made by sin, replaces the disjointed powers of the soul; 
 and thus, by restoring inward health and soundness, makes 
 them to abound in the fruits, and walk in that path of 
 righteousness, the effect whereof is quietness and assurance 
 for ever. A ministration of that Spirit, who, as a Com- 
 forter, fills the soul with the peace of believing ; and, by 
 attesting the truth of grace, gives good men the real en- 
 joyment of God, themselves, and things about them, and 
 partly to enjoy heaven upon earth, in the refreshing hope 
 of it. 
 
 In this sense now, the subject and message ministers are 
 charged with, is the gospel of peace. It w^ould be to light 
 a candle at noon, to expatiate upon the other part of its 
 
ADMISSION SERMON. 247 
 
 description here, — that it is " glad tidings of good things." 
 If the smiles of heaven, and freedom from its wrath, re- 
 demption from sin, and being made alive to God, — if vic- 
 tory over the world, death, and hell, with the hope of 
 eternal glory, — if these be glad tidings to the condemned, 
 the enslaved, and the miserable, — they are the news, the 
 blessings brought to us, and bestowed by the gospel. And 
 so said the angel, when publishing the nativity of the 
 new-born Saviour : " Fear not," said he, " for, behold, I 
 bring you glad tidings of great joy, which shall be to all 
 people," Luke ii. 10. We proceed now, 
 
 II. To consider a minister's work, with respect to the 
 gospel, and these glad tidings — He is to preach and bring 
 them. Such is the language of our Lord's commission : 
 "Go, preach the gospel to every nation," Mark xvi. 15; 
 publish my character and mission to the world ; give the 
 history of my life and miracles, sayings, sufferings, and 
 death ; my resurrection ; the dispensation of grace which, 
 as head of my church, I am carrying on, and the kingdom 
 of glory that shall succeed it. Unfold the redemption I 
 have wrought for sinners ; the inestimable blessings which 
 I am ready to confer; and on what terms I bestow them. 
 Declare the whole counsel of God, and keep nothing back 
 that may be profitable to souls. More particularly, 
 
 1. We should preach to the understandings of men. I 
 do not mean, that we ought not to preach what is incom- 
 prehensible, and that "all mysteries are to be discarded ; 
 God forbid. This is a boasted refinement, only becoming 
 those mighty sons of reason, who think it a reproach to 
 build their assent upon infallible truth, and the authority 
 of God. If Christianity had no mysteries in it, that itself, 
 I conceive, were enough to render it incredible ; for who 
 would imagine, that, in a revelation of the divine nature, 
 perfections, counsels, and government, there should be no- 
 thing said beyond the grasp of our present capacity and 
 powers ? Our eyes have their mysteries, and our reason 
 too, and why not our faith? Mysteries then we may, we 
 must preach, and be rational preachers too. But on these, 
 
248 ADMISSION SERMON, 
 
 and other subjects, we would be perspicuous and plain ; 
 by the easiest forms of speech, we would enter the under- 
 standing, and lead to the knowledge of the truth, not only 
 in opening the articles of faith, and duties of the Christian 
 life, but the grounds on which we believe the one, and our 
 obligations to the other. 
 
 2. We should preach to the heart. Cold argument and 
 reasoning are very insufficient to bow the will, and con- 
 quer its reluctance ; and, therefore, the affections should 
 be gained, in favour of the cause we plead for. To this 
 purpose, seriousness and fervency of spirit, a becoming 
 vehemence will be necessary ; every tender or terrible, 
 compassionate or awful mode of discourse, that may smite 
 the sleepy soul, awake it to attention, and rouse its sor- 
 row or triumph, love, hope, or fear. Examples of this 
 sacred oratory abound in holy writ, and upon these we 
 should form ; that, by proper use and imitation of them, 
 we may acquire the happy skill of reigning over the hearts 
 of an assembly. This solemnity and ardour may be a sub- 
 ject for the satire of your quietists in preaching, the ad- 
 vocates for rational repose and languor in the pulpit. But 
 let the ill-placed ridicule fall where it ought. Are sinners 
 hot in pursuing their wicked courses ; and may not we be 
 warm in calling them to repentance 1 In important worldly 
 concerns, do men act in character, when they are all life 
 and activity 1 when eternity is at stake, may we not be, 
 may we not appear Ito be in earnest ? Are the passions 
 indeed a part of our frame 1 a part of our frame given us 
 by a wise and most indulgent God ? How absurd is it to 
 say, that they ought not to be kindled in his service ? As 
 if it were the riches, and pleasures, and honours of the 
 world alone, and not the kingdom of heaven, that is to be 
 taken by force. 
 
 3. And lastly on this head — The gospel preacher should 
 condescend, and be particular in his address to hearers. 
 As their character and spiritual state is very various, we 
 should speak accordingly ; having to do with the pre- 
 sumptuous and humble, stupid and awakened, sincere and 
 
ADMISSION SERMON. 249 
 
 hypocritical, with tempted and triumphing souls. This is 
 rightly to divide the word of God, when we speak as hav- 
 ing to do with saints and sinners, the unregenerate and 
 born again, the children of wrath and sons of God. This 
 most important of distinctions we would mainly attend to. 
 It runs through our Lord's sermons and parables, the dis- 
 courses of his apostles, those finished models of gospel 
 preaching. Without it, ours will be defective, will be per- 
 nicious. The vague and undistinguishing manner tends 
 to cherish presumption, and lay the conscience asleep ; it 
 seems to suppose, and thereby flatters with the destructive 
 conceit, that the hearers are all Christians indeed, when 
 they are not so. That if a little further reformation is 
 necessary, and improvement of habits, by their own indus- 
 try they may be easily attained to. Thus, by such loose 
 and general harangues, they are led to walk in the light 
 of their own fire, and sparks which they have kindled, till 
 they lie down in disappointment and sorrow. We proceed 
 to consider, 
 
 III. The respect due to the gospel message, and those 
 who bear it. How beautiful are the feet of such ! How 
 welcome was the officer who blew the trumpet, and pro- 
 claimed the jubilee in the land of Judea ! — the sound of 
 which extinguished debts, returned the mortgaged fortune, 
 and let the bond-servant go free from his master. With 
 what open arms would the courier be received, when, hasten- 
 ing from town to town, he published that Israel's captivity 
 was over ; that oppressed weeping exiles might return to 
 their native country, their desired friends and home, and 
 to mount Zion, the joy of all their land? Some such re- 
 gard, it is supposed here, is due to those who preach the 
 gospel, and bring glad tidings of better things. Whatever 
 amiable excellencies a minister may be possessed of, and 
 however worthy of esteem, an additional share may be 
 claimed for his office' sake, and pursuing the purposes of 
 it. For being sent by Christ, he speaks in his name, and 
 is supported by his authority. He treats with sinners, 
 not about the concerns of time, but immortal interests ; 
 
250 ADMISSION SERMOX. 
 
 he is embarked in the same bottom with his hearers : has 
 the same prize of eternity at stake ; and the loss of it to 
 any, through his fault, dreadfully endangers his own. 
 Hence are those exhortations : " And we beseech you, 
 brethren, to know them which labour among you, and are 
 over you in the Lord, and admonish you, and to esteem 
 them very highly in love for their work's sake," 2 Thess. 
 V. 12, 13 ; " Obey them that have the rule over you, and 
 submit yourselves ; for they watch for your souls, as they 
 that must give account," Heb. xiii. 17. 
 
 I shall now proceed to a few reflections on this subject. 
 
 I, Is a grateful respect due to the message and ministry 
 of the gospel? — is it a privilege and truly desirable to 
 meet with this 1 — then popularity is far from being a term 
 of reproach. Nor is it a blemish on our character, or hin- 
 derance to our work, but the contrary, that we are not 
 despicable, but received as an angel of God. even as Christ 
 Jesus. Such was the reception the apostle met with at 
 Galatia; and how earnest is he to find the same credit 
 and kind acceptance elsewhere : " I beseech you. brethren," 
 says he to the Christians at Rome, "for the Lord Jesus 
 Christ's sake, that ye strive together with me in your 
 prayers to God for me, that my service which I have for 
 Jerusalem may be accepted of the saints." In every other 
 character and station, from the monarch down to the 
 mechanic, such credit is thought no dishonour or infelicity ; 
 nor is it so in ours. It is not recorded as a blot upon a 
 great prince in Israel, that " whatsoever he did pleased the 
 people ;" nor of a much greater than he, that " the com- 
 mon people heard him gladly." No doubt, this inflaence 
 may be courted by means unworthy and base ; and, like 
 other good things, abused to purposes as unworthy. But 
 a favour it is from heaven, and to be made subservient to 
 the great ends of our office. To be unacceptable, there- 
 fore, to our flock, or detested by them, must be a sorry 
 mark of merit, or superior worth ; and an abandoned mind 
 that minister must have, who can pique and value himself 
 upon such an excellence. 
 
ADMISSION SERMON. 251 
 
 II. Having seen this principal part of our work, let us 
 be persuaded, iriy dear brethren, to give ourselves wholly 
 to it. When publishing the news of salvation, we should 
 be attentive, that our authority and intelligence be good, 
 derived from the pure fountain of light, the Scriptures of 
 eternal truth; these are they that testify of Christ. If 
 ever we succeed in reforming any of our hearers, in turn- 
 ing their hearts to God, and holy living, it is the voice of 
 mercy through a IMediator, that will most powerfully allure 
 the labouring thoughtful soul to return. It is the promise 
 of his mighty Spirit for mortifying sin, and enabling to 
 holy practice, that will animate a feeble sinner to attempt 
 it. It is the attractive view of glory, as revealed in the 
 gospel, that most effectually moves the soul onward, and 
 animates it to make its way through the smiles and ter- 
 rors of the world. This is that foolishness of preaching 
 by which God hitherto hath converted and saved. The 
 wanton wit of man may refine, new-model, or explain it 
 away ; but, from the beginning to the end of revelation, 
 this appears to be the scheme approved by the wisdom of 
 God. It would be highly unseasonable at this day, — it 
 would be criminal complaisance to the infidel tribe, and 
 contribute to increase their growing number, — if we, the 
 preachers of Christianity, did conceal or mince the peculiar 
 glories of it. The more spitefully that Deists run these 
 down, with proportioned zeal should we illustrate, estab- 
 lish, and support the honour of them. 
 
 III. Nor should we confine this work to our public min- 
 istrations, and the Sabbath, but preach by our daily prac- 
 tice : — and in this sense some understand the words, " How 
 beautiful are their feet ! " signifying the exemplary purity 
 of their conversation who preach the gospel. And without 
 this, the former, it is likely, will not be fruitful, or have 
 great force. It will be allowed, that, upon our sacred profes- 
 sion, there lie additiohal obligations to a holy life ; that, by 
 our very employment, we are more conversant than others 
 with motives to piety and grave deportment. If these are 
 observed to operate faintly upon us, it will, in all likeli- 
 
252 ADMISSION SERMON. 
 
 hood, wholly defeat them upon others. For instance, did 
 we pay Uttle regard to the Lord's day, family religion, and 
 the like ; no wonder if others contemn them. Are we 
 found, in the appearances of evil, often bordering on the 
 confines of vice 1 — this wiR have a fatal tendency to lead 
 others a step further, and throw them headlong into it. 
 On this account I conceive the card table, and other amuse- 
 ments, the most known murderers of precious time, can 
 have little sanction from us; the stage none at all, but 
 rather our frown : — the stage, I say, that artful engine to 
 banish the sober, the manly, the devout, from among minis- 
 ters and mankind. Of such infinite importance is it, that, 
 through the week, we hold forth the word of life which 
 we preached on Sabbath ; that we take heed to ourselves, 
 as well as to our doctrine, that in so doing we may save 
 our own souls, and those that hear us. Amen. 
 
(253 ) 
 
 SERMON III. 
 
 CHRIST THE SINNER'S REFUGE. 
 
 Hkb. \i. 18. — " That by two immutable things, in which it was impos- 
 sible for God to lie, we might have a strong consolation, who have fled 
 for refuge to lay hold upon the hope set before us." 
 
 What John the Divine says of his epistolary writings, 
 may be said of evangelical doctrines in general, " they were 
 written that the Christian's joy may be full." In particu- 
 lar, the immutability of the covenant of grace, — the con- 
 sideration that it is ordered in all things, and its mercies 
 sure, — are a source of abundant comfort, as well as a 
 powerful inducement to duty. However precious the pro- 
 mises of God may be, were he man that he could lie, or 
 the son of man that he could repent, what ground of per- 
 plexity were this ! What bitter waters would such a foun- 
 tain send forth ! But the soul that has taken hold of his 
 covenant, and knows that it is unchangeable, may enter 
 into rest. And so the apostle would have us to understand 
 the matter, from these words which I have read : " That 
 by two immutable things, in which it was impossible for 
 God to lie, we might have a strong consolation, who have 
 fled for refuge to lay hold upon the hope set before us." 
 Whence I shall attempt to give some account, 
 
 I. Of this hope set before us. 
 
 II. Of this figurative expression, and the character con- 
 tained in it, of flying for refuge to lay hold upon this hope. 
 
 III. The nature, qualities, and ground of the consola- 
 tion of those who have thus fled. And then some improve- 
 ment. 
 
254 CHRIST THE SINNEr's REFUGE. 
 
 1. By this hope, we may understand Christ himself, who 
 is the object, foundation, and author of his people's hope. 
 Hence it is the name by which he is called, " Paul, an 
 apostle of Jesus Christ, by the will of God our Saviour, and 
 commandment of the Lord Jesus our hope," 1 Tim. i. 1. 
 He was the hope of the Old Testament saints ; and they 
 looked for great things at his coming. Upon his character 
 and mediation depend all our expectations still, and on 
 him alone. Insomuch that to live " without Christ " is, 
 in Scripture language, the same as to be " without hope 
 in the world." What the known clemency of a prince is 
 to the condemned criminal, and the experienced kind- 
 ness of a wealthy friend to one in jail, or when carried 
 into captivity ; much more than these is Christ to souls 
 dead in law, and enslaved by sin. Expectation from the 
 former sources may be cut off and fail ; but the Lord Jesus 
 is the sure support of a sinful sinking world. In him are 
 such treasures of wisdom, merit, and grace, and such be- 
 nignity to bestow them, that they who believe and build 
 on him shall never be ashamed of their hope. 
 
 2. By this hope may be meant that eternal life which is 
 the final happiness of good men, and completion of all their 
 desires. And so the words following my text would lead 
 us to understand it, "Which hope," says the inspired 
 writer, " we have as an anchor to the soul both sure and 
 stedfast, entered to that within the vail." This is the 
 blessed, the lively hope saints are begotten to ; the immor- 
 tal prize which they contend for: — and though I have 
 mentioned it under a separate head, it really coincides 
 with, and runs up into the former. Our title to that hap- 
 piness, our meetness for it, our perseverance in the way, 
 and possession of it in the end, are derived to us only 
 through Christ, and faith in him. " To whom God would 
 make known what is the riches of the glory of this mys- 
 tery among the Gentiles, which is Christ in you the hope 
 of glory," Col. i. 27. 
 
 3. This hope is said to be set before us; namely by 
 divine revelation. It is only in gospel, that is, in God's 
 
CHRIST THE SINNER S REFUGE. 265 
 
 light, that we can clearly see it. In the ancient schools 
 of philosophy, the doctrine of a future state was rather a 
 problem and conjecture, than a fixed unwavering article 
 of their faith. But with respect to a IMediator between 
 God and man, eifectually to reconcile both, they were en- 
 tirely in the dark. Till God was pleased to make the dis- 
 covery, the world by all their wisdom knew it not. The 
 deepest researches of their wisdom left them ignorant in a 
 great measure of the disease and death, or moral malady 
 brought upon human nature. How, then, can we expect 
 that they should find out the cure 1 
 
 " By the law is the knowledge of sin ;" by the gospel we 
 hear of a Saviour. Under the Old Testament there was a 
 dark exhibition of this mystery ; now it is unveiled. And 
 now it is set before us, not for amusement, far less to be 
 the scorn of the thoughtless and profane : — no, but to be 
 considered with great attention ; to be viewed in its ex- 
 cellency and beauty, utility and comfort ; and that per- 
 ceiving its perfect suitableness to our condition, such as 
 feel their need may take the benefit of it. Courts of jus- 
 tice among men are not more established for redressing 
 wrongs, nor hospitals built for receiving the helpless and 
 infirm, than this hope is revealed to relieve distressed 
 souls, and save the miserable. " Whom God hath set forth 
 to be a propitiation through faith in his blood." I pro- 
 ceed, 
 
 II. To inquire into the import of this expression, and 
 illustrate the character described by it, — that of flying for 
 refuge to lay hold on this hope. There is a manifest allu- 
 sion here to the cities of refuge under the law ; they are 
 of divine ordination, and an illustrious type of Jesus 
 Christ. The institution of them is recorded Numb, xxxv., 
 and mentioned again in Josh. xx. They were appointed 
 as a place of safety for the casual manslayer ; a sanctuary 
 from the resentment and rage of the surviving friends of 
 the slain. Within their walls only the unfortunate man 
 could promise upon being sheltered ; and flying thither is 
 used by the Spirit of God, to express the most gracious 
 
256 CHRIST THE SINNER's REFUGE. 
 
 and gospel method of a sinner's escaping incensed justice, 
 and wrath to come. They " fly for refuge to lay hold upon 
 the hope set before them." Which imphes, 
 
 1. Not only that they are in imminent danger, but sen- 
 sible of it. To be in great fear, where no ground of fear 
 is, — to fly when none pursues, — is ridiculous and unac- 
 countable panic. But this was not the case with the in- 
 voluntary manslayer under the law ; far less is it the case 
 with the obnoxious rebel against the Majesty of heaven. 
 The risk he runs is not of losing natural life only, but his 
 ixnmortal soul; and the jeopardy he stands in is unutter- 
 ably great. The pursuer here is a consuming fire, — the 
 man's sins have made him as it M-^ere like dried stubble : — 
 and upon what unequal terms must these meet? The 
 Pursuer is one who has said, " Vengeance is mine, and I 
 will repay ;" who has abeady bent his bow, and prepared 
 for the offender every instrument that can wound or kill 
 the soul. 
 
 The sinner perhaps has often heard of this by the hear- 
 ing of the ear, and it made little impression ; but now his 
 eyes do see it. He now perceives his nature and practice 
 to be such, that he is the man with whom God is angry 
 every day, — that these arrows of the Almighty, whose poi- 
 son drink up the spirit, are pointed against him, — and 
 that his wonted security is but a refuge of lies. Every 
 former ground of hope being swept away, his iniquity has 
 found him out. His own conscience, and God who is 
 greater than the heart, have pronounced him guilty. In 
 consequence of this, 
 
 2. There is abundant concern and solicitude after some 
 means and method of safety. For though the inquisitive 
 soul may know of salvation in general ; yet as to the par- 
 ticular way of certainly coming at it, a thousand obstacles 
 may seem to be in his road. Thus, under the law, though 
 the manslayer had heard that there were cities of refuge ; 
 that, by divine appointment, the roads were to be patent ; 
 yet might he have perplexity enough, whether this or an- 
 other was most safe, and the shortest to his desired shelter. 
 
CHRIST THE sinner's REFUGE. 2o7 
 
 Just SO in matters of eternal concern. The thoughts that 
 formerly ran after every vanity are now called home. The 
 anxious man is in use now to meditate upon the one thing 
 needful, and has solemn communings with his own spirit. 
 What will the provoked Deity be pleased with? — what 
 must I do, not for daily bread or clothing, but to be 
 saved 1 This, with every sensible sinner, is the superior 
 concern. With some, their perplexity darkens almost into 
 despair, while they look on the right hand, and behold no 
 man ; and on the left, and there is no deliverer. Ail refuge 
 seems to fail. In their apprehension, there is none to care 
 for the soul ; and, if they dare to look up to God, are apt 
 to say, " Is his mercy clean gone?" 
 
 3. Flying for refuge implies a persuasion, in some degree 
 at least, of being safe by following this course. What else 
 could induce the manslayer to run from the wife of his 
 bosom, and fruit of his body ; to leave his family and in- 
 heritance for a town where he was a stranger ? Nothing, 
 surely, but the prospect of escaping destruction could 
 make him break through connections so strong and tender. 
 And what else could give him hope of safety by this flight, 
 but the authority and ordination of God ? The six cities 
 of refuge were not more impregnable than the other towns 
 in Israel ; but by getting into any of them, he abode as it 
 were under the shade of the Almighty. In like manner, 
 the humble convinced sinner is made to know that his 
 case, though dangerous, is not desperate ; and that all hope 
 of being saved is not quite gone. 
 
 The grounds of this hope are, God's own appointment of 
 a Mediator, and the strongest assurances given of mercy 
 through him ; public intimation by the gospel, that divine 
 love has made this wonderful provision, unsolicited by the 
 wretched and unworthy. And what may not be expected 
 from such an astonishing exhibition of grace ? Is it not 
 reviving, thinks the formerly distressed soul, that he whom 
 the Father hath sealed is well-affected to redeeming work, 
 and able to save to the uttermost all that come unto God 
 through him ? That there never was an instance of any 
 
258 CHRIST THE SINNEr's REFUGE, 
 
 such cast out or rejected bj him 1 On the contrary, there 
 are examples of the most enormous offenders who have 
 been forgiven, and of the most filthy washed in his blood ? 
 With considerations of this kind, the expiring hope is 
 cherished. When powerfully impressed upon the dejected 
 mind, they are as life from the dead, and put the soul in 
 motion ; make it lift up its eyes, and eagerly look for the 
 much desired city of refuge. Accordingly, 
 
 4. The truth and glory of the gospel way of salvation 
 being now seen, there is a most cordial approbation of it. 
 The hope set before the pursued offender is actually laid 
 hold upon, and embraced with open arms. There is a 
 thankful acceptance of the unspeakable gift of God, in the 
 whole of his character, and for all the purposes of pardon, 
 purity, and eternal life. With the same cordiality is the 
 penitent soul wilhng to be enrolled a subject of the Re- 
 deemer's kingdom, and bound to his service for ever. 
 Having happily arrived at the city of refuge, he is deter- 
 mined to abide there; saying of it as God did once of 
 Zion — " This is my rest ; here will I stay, for I like it 
 well." 
 
 These various exercises of the soul are understood much 
 better from experience, than from language or description. 
 The Desire of all nations is all its desire, — Christ in his 
 blood; Christ in his government and sceptre. what 
 humility now, and unfeigned discarding all refuges of lies ! 
 What trembling, accompanied with trust I What tears of 
 holy joy ! And what ardour, expressed here by flying ! The 
 cause being too momentous, and the danger too great, to 
 admit of lingering or delay. In a word, what fervency of 
 prayer to him, who is " the hope of Israel, and Saviour 
 thereof in time of need." Leaving the other branch of 
 this text to another opportunity, let me, from what has 
 been said, observe, 
 
 I. How subservient the affections — particularly those of 
 hope and fear — are to the purposes of vital rehgion ; for 
 so they are represented here, and in many other passages 
 of holy writ. There they appear as the original springs, 
 
CUKIST THE SINNER S REPUtiE. 259 
 
 and inward movements to a course of action, which tends 
 to our peace and final welfare. The passions, therefore, 
 instead of being the poison of our reason, are frequently 
 aiding to it. They rouse it out of its woful lethargy and 
 stupor, to attend to our most important concerns. To 
 say, then, that it is slavish and mercenary to be urged by 
 these into the way of peace, and service of God, is either 
 to arraign the Author of nature who hath planted such 
 atrections in man ; or ridiculously to affirm, that hope and 
 fear may be of some use to our present and secular, but of 
 none to our eternal interests. 
 
 If vice is the misery of the creature, — if it not only in- 
 commode him in this life, but will, when unrepented of, 
 bring him to endless ruin, — how absurd is it to say, that 
 he may be regardless of this consideration, though full in 
 his view, or may be little aifected with it ? Surely the Spirit 
 of all wisdom, who knows what is in man, has thought 
 otherwise, while using arguments to operate upon hope and 
 fear. He knows that expectation prompts to pursue the 
 suitable good, and that the terrors of the Lord have a ten- 
 dency to persuade to fly from the wrath to come. 
 
 Why else has God placed that monitor. Conscience, in 
 our bosom ? Why given it such authority, — authority 
 to summon the criminal, to judge, and pronounce him 
 worthy of death ? Will it condemn ? Will this lion roar, 
 and the transgressor not tremble, or perhaps sue for mercy ? 
 It is impossible. And, therefore, 
 
 II. IIow expedient, or rather necessary, is it to make 
 known to sinners the guilt and vileness of their nature 
 and practice, with their danger upon that account of the 
 damnation of hell? Suppose now the conviction to be 
 strong, that they are a generation of vipers, deeply infected 
 with the poison of the old serpent, and children of wrath ; 
 then, and not till then, will they seriously think of the 
 warning to fly from the wrath to come. It is only w^here 
 a sense of sin does abound, that esteem of gospel grace will 
 abound likewise. And as no man will submit to the am- 
 putation of a bodily member, unless he apprehend that the 
 
260 CHRIST THE SINNEr's REFUGE. 
 
 mortification is dangerous or incurable ; neither will the 
 sinner give up his darling lusts, till he see their defor- 
 mity, and feel them a burden too heavy for him to bear. 
 Thus gospel grace is never so sweet as when it is season- 
 able ; and at no time more seasonable, than in the critical 
 hour when misery is weighing us down, and tender mercy 
 alone steps in and turns the scale. 
 
 Such subjects of an awakening nature may offend the 
 delicate ear of the proud and profane. In scornful satire, 
 it may be called Preaching hell and damnation, or terrify- 
 ing men into their duty. But was not Noah, from the 
 prospect of danger, impelled to his own and family's pre- 
 servation ? Such too was the manner of the Baptist's 
 preaching, and indeed of a much greater than he. " He 
 that believeth not," says our Lord, " is condemned already, 
 and the wrath of God abideth on him." Nay, in the con- 
 clusion of the ninth chapter of Mark's Gospel, three times 
 we have these awful expressions from the lips of grace and 
 truth, " Where the worm dieth not, and the fire is not 
 quenched." 
 
 III. Is this in our text your character, my brethren? 
 Have you indeed fled for refuge to the hope set before 
 you ? To assist you in this inquiry, pray call to mind the 
 explication already given of this exercise. It is without 
 foundation, I apprehend, and would have bad consequences, 
 to assert, that such a particular series of feelings, and that 
 in the same order and degree, is experienced by all the 
 children of God, when first brought to the Saviour. The 
 generation of the righteous know that it is otherwise, — 
 that though it is the same Spirit who worketh in all, there 
 is diversity in his manner of working. In every one, how- 
 ever, who has truly found refuge in Christ, the great lines 
 of it are the same. There is such a full persuasion of their 
 misery, and being utterly helpless, that, from the heart, 
 they adopt the apostle's assertion : " This is a faithful say- 
 ing, and worthy of all acceptation, that Christ came into 
 the world to save sinners." To all of them he is exceeding 
 precious ; particularly in the merit of his cross, and power 
 
CHRIST THE SINNER's REFUGE, 261 
 
 of his resurrection ; in the pardon, purity, peace, and eter- 
 nal life he has purchased, and confers on his people, as 
 "Well as the glory that followed to himself. 
 
 If thus you have made him your refuge, let me counsel 
 you to abide there. By the law of Moses the manslayer 
 behoved, at the peril of his life, to stay within the city of 
 refuge till the death of the high-priest. Just so, would 
 you be in peace and safety, your stay with the Iligh-priest 
 of our profession must be, not for a time only, but for 
 ever ; " for he dieth no more." It was by believing that 
 your soul first entered into rest. Keep yourselves in his 
 faith and love, and attend upon the various appointed 
 means of communion with him. Guard against the ex- 
 cui'sions of the heart into the fields of folly and vice, the 
 vain and defiling fashions of a world lying in wickedness ; 
 for the case, in this respect, resembles that of Israel in 
 Egypt — within the doors sprinkled with paschal blood, 
 there was neither crying nor death; without them, de- 
 struction rode in triumph. 
 
 IV. Let me call upon the self-righteous and secure, the 
 stout-hearted and profane, to follow the course exhibited 
 in this text. You cannot but be conscious of a thousand 
 indignities which you have done the Majesty of heaven. 
 It is fatal flattery to think that he will not demand the 
 debt, or that you have ways and means to extinguish it. 
 How, then, art thou prepared to meet him ? How will 
 thine heart endure when he calls thee to an account ? — 
 when he reckons for contempt of his authority, and abuse 
 of richest grace 1 Whatever way thou mayest smother such 
 pungent reflections, it is a refuge of lies which the storm 
 of divine wrath will sweep away. While out of Christ, 
 thy way is dark and slippery, and the angel of the Lord 
 pursues thee close behind. Be persuaded, therefore, to fly 
 to the Rock of thy salvation : for his sake make no tarry- 
 ing, — he waits to be gracious. Were I urging thee to 
 meet an inexorable enemy, thou mightest well be motionless 
 and refuse to stir ; but that is not the case. There is hope 
 set before thee, — even before them who have sinned almost 
 
2G2 CHRIST THE SINNER'S REFUGE. 
 
 beyond the verge of mercy. Hope of remission of sins that 
 are past, and of a most kind reception into favour. That 
 instead of reproaching thee with former ingratitude and 
 follies, he will cover them with the tenderness of a father. 
 In a word, the hope of putting thee among his children on 
 earth, and setting thee as a prince about his throne in 
 glory 
 
( 2G3 ) 
 
 SERMON IV. 
 
 CHRIST THE SINNER'S REFUGE. 
 
 Hkb. vi. IS.—" That by two immutable things, in which it was impos- 
 sible for God to lie, we miglit have a strong consolation, who have fled 
 for refuge to lay hold upon the hope set before us." 
 
 Having discoursed of this hope set before us, and of flying 
 to it for refuge ; the privilege of those who have fled for that 
 purpose is now to be explained : — which I shall essay, By 
 illustrating the nature and qualities of the consolation 
 which they partake of who have fled for refuge to this 
 hope ; — Then the foundation and ground of it, viz. " two 
 immutable things, in which it was impossible for God to 
 lie ;" — With a few reflections. 
 
 This consolation, in general, is the rest and refreshing, 
 the sabbath and satisfaction of the soul ; from the firm 
 belief of God's gracious promises in Christ, and experience 
 of their sacred power and energy. It is a joy and peace 
 in believing. The immediate author of it is the Holy 
 Ghost, who therefore is so often styled " the Comforter." 
 The usual means and promoters of it, are the word and 
 dispensers of the gospel. Hence ministers are said to be 
 the " helpers of his people's joy." More particularly, 
 
 1. The world cannot give this consolation, nor does it 
 spring from any thing earthly. From the bounteous hand 
 of God we are surrounded with a variety of objects which 
 minister to our comfort in a present life. But compared 
 with this consolation, the best of them are mean ; others 
 sordid, base, or brutal ; all of them broken cisterns, that 
 rather disappoint than quench our thirst. Thus it is with 
 
264 CHRIST THE signer's REFUGE, 
 
 the delights of the worldling in his abundant wealth, and 
 the ambitious in his titles and splendid retinue ; with the 
 epicure in his sumptuous table, and the debauchee in his 
 foul gratifications. Like the fountain from which they 
 flow, their joys are muddy, tumultuous, and transient. 
 But this consolation flows from the pure river of life, the 
 streams whereof make glad the city of our God. Which 
 leads me to observe, 
 
 2, That it is from above, and spiritual. Hence, in the 
 book of Job, they are called " the consolations of God," to 
 express their origin and excellency. This consolation is 
 delicious fruit, and tastes strongly of heaven. It grows 
 not but on the tree of life, and the heirs of paradise alone 
 relish and eat of it. They begin to taste its sweetness, 
 when their great and dearest concerns are settled upon a 
 sure foundation. After much perplexity, or being on the 
 confines of despair, their heart is now at rest about tlje 
 things that belong to their eternal peace. They have " good 
 hope through grace," knowing with some degree of assur- 
 ance " in whom they have believed." 
 
 How savoury and reviving must such a persuasion be I 
 Is a remission highly relished by the condemned malefactor ? 
 — recovery by him that has been long sick l — and are tid- 
 ings of a ransom comfortable to the galley-slave ? Trans- 
 porting no doubt ! But what are these to the joy of 
 " having received the atonement V — to the consolation of 
 being set at liberty from the tyranny of sin and chains of 
 the devil, which bind the soul to eternal perdition ? Shall 
 the joy of harvest, or of them that divide the spoil, be 
 once compared with the Christian's, when God lifts on him 
 the light of his countenance, gives the prospect of victory 
 over death, and the hope of glory ? 
 
 3. It is called " strong consolation" in the text ; and it 
 is so with regard to the internal sense and perception of 
 it by the happy person. When God is pleased to speak 
 peace, and grace is in lively exercise, — when conssience 
 gives its applauding testimony, and the Spirit condescends 
 to bear witness, — when all these fountains of consolation 
 
CIIUIST THE SIXXEr's REFUGE. 2(1') 
 
 are broken up at once, — what a spring-tide of it must flow 
 in upon the soul ! This probably is a rare attainment ; 
 nor will our present state admit that it be of long continu- 
 ance. But while it does continue, how strong is the highly 
 favoured man for labour ? It makes the heart impregnable 
 almost against the attacks of Satan, and artful temptations. 
 It reinforces the soul ; and, though formerly faint, repairs 
 its vigour, for the service of God and duties of the Chris- 
 tian life. " The joy of the Lord is their strength," Neh. 
 viii. 10. For it holds invariably true, that good men are 
 never more active for God, or abounding in his work, than 
 when they live in the joyful sense of his friendship. 
 
 4. This consolation is abiding and permanent; and so 
 the apostle calls it : " And God, even our Father, who has 
 given us everlasting consolation," 2 Thess. ii. 16. Other 
 joys fall into decay and death. Like the world, and the 
 things of it whence they spring, they will pass away. In 
 sickness sore, or a tempest of passion, — in distress from a 
 wounded conscience, or the near approach of death, — they 
 are tasteless as the white of an egg. In such circum- 
 stances the sinner's mirth is changed into mourning, and 
 his laughter into heaviness. But however afflicted the 
 children of God may be, there is still strong consolation in 
 Christ, and comfort of love to him. As to their own ap- 
 prehension and sense, this comfort may decay ; but its 
 root cannot be torn up, nor the seed of it within be utterly 
 extinguished. 
 
 Is it the saint's lot to be covered with reproach, and 
 have his name as it were cast out from among men ? — yet 
 may he rejoice that it is written in heaven. Is he bowed 
 down with bodily affliction, or the weight of years ? — under 
 this burden he faints not, while the inward man is renew- 
 ing day by day. In a word, are his present trials so vari- 
 ous and many that he can neither see how to get rid of 
 them, nor when they shall end ? All this notwithstanding, 
 the steadfast view of the end of his faith, even the salva- 
 tion of his soul, will inspire with " a joy unspeakable, and 
 full of glory." Thus, like to some vegetables, this conso- 
 
abb CHRIST THE SINNER S REFUGE. 
 
 lation is ever green, and preserves its verdure in the winter 
 of adversity. Nay, it fades not at the gate: no, nor in 
 that dreary soil, the valley of death ; but attends the soul 
 till it is transplanted into that better country, " where 
 there is fulness of joy at God's right hand for evermore." 
 I now go on. 
 
 To consider the grounds of this consolation. And it is 
 founded upon " two immutable things, in which it is im- 
 possible for God to lie." The two things here referred to, 
 are the promise and oath of God, both which were made 
 to Abraham, when the covenant of grace was revealed to 
 him. The promise is often upon record ; and you will see 
 the nature of the oath, Gen. xxii. 15 — 18. " In thy seed 
 shall all the nations of the earth be blessed." And it is 
 plain from the apostle's reasoning upon this subject, that 
 the promise made to Abraham was not limited to his per- 
 son, but extends to all his believing seed, whether they be 
 Jews or Gentiles. Every humble soul who has fled for 
 refuge to Christ, is an heir of the promise ; has the same 
 ground of consolation ; the same security of being saved 
 that Abraham had. And that, 
 
 1. From the promise of God. For " he is not man that 
 he should lie." The best of men, though they have no 
 guile, are mutable or weak ; but with God there is " no 
 variableness nor shadow of turning." And having pro- 
 mised, he is able also to perform. His promise conveys a 
 right to the creature, and gives a claim upon his fidelity 
 and power ; but he cannot dishonour these his perfections, 
 for that would be denying himself Hence his justice, as 
 well as truth and mercy, are concerned to pardon the be- 
 lieving penitent. *' He is faithful and just to forgive 
 them," says the apostle John. Hence he is engaged, when 
 he has freely given grace, that he will give more to the 
 careful improver of it ; and that where the labour of love, 
 and patience of hope in his service, are conspicuous in 
 any, the reward of grace should be in proportion great. 
 
 With respect to these and such like promises, and every 
 gift of his love, he will never recall them. They are all 
 
CHRIST THE sinner's REFUGE. 2G7 
 
 " without repentance." In Christ they have their sta- 
 bility. In him they are " yea and amen, to the praise and 
 glory of God." The faults and follies of his people, though 
 well known to him, did not prevent his giving them pro- 
 mises of grace and glory ; nor can their miscarriages ob- 
 struct the accomplishment of them in their due time and 
 order. 
 
 What strong consolation is here to such as have taken 
 hold of his covenant! "It shall be as the waters of 
 Noah," says God. The sins of men can no more utterly 
 cancel it, than they can open the windows of heaven, and 
 break up the fountains of the deep, to bring on a second 
 deluge. It is true, he " may be angry for a moment, and 
 in a Httle wrath hide his face;" but "his kindness" to 
 the heirs of promise " is everlasting, his faithfulness shall 
 not fail." 
 
 2. Another ground and source of consolation to believers 
 is the oath of God. Among men, an oath is the greatest 
 security that can be given. And if we believe them when 
 they swear, much more may such a testimony emitted by 
 God be depended upon. For when He swears, he does it 
 by himself. He pledges, as it were, his Godhead ; and is 
 content (with reverence be it spoken) to forfeit his Deity, or 
 be esteemed false, if he make not good what he has so pro- 
 mised. In this solemn manner he confirmed his covenant. 
 In this manner he installed our Saviour in his priesthood ; 
 and assured him of a numerous seed to do him service. 
 And having once sworn by his holiness, he will never re- 
 cede from it : and, therefore, not one of them can be lost 
 or perish. Here, then, their hearts, who have fled to hira 
 for refuge, may rest, that the covenant which they have 
 entered into is " ordered in all things and sure ;" being 
 ratified by the oath of the unchangeable I am that I am. 
 This is strong consolation ; and it proved so to David in 
 his dying moments. 
 
 What an uncertainty were the salvation of his people, 
 if every time they were unmindful of his covenant he cast 
 them out of it I if upon every provocation of his justice he 
 
268 CHRIST THE sinner's REFUGE. 
 
 recalled his mercy ! For no saints, while on earth, have 
 more of the divine life than Adam had when in perfect 
 innocence; they are as much the objects of Satan's rage; 
 and, though renewed in part, have a greater propensity to 
 depart from God than Adam had. With these superior 
 advantages, however, he was brought to ruin. What se- 
 curity then have they, or could there be any certainty of 
 their salvation, if the matter depended upon themselves ? 
 Indeed none at all. But the immutable promise and oath 
 of God are an immoveable and assured ground of hope. 
 Especially when we add, 
 
 3. That this promise and oath of God is no other than 
 the fruit and issue, the discovery and seal of that purpose 
 and grace which was intended for believers in Christ before 
 the world began. This eternal purpose of God could not 
 take its rise from any worth or moral excellence in the 
 creature, but from his own boundless mercy. For to the 
 view of that all-comprehending Mind, to whom nothing is 
 future, the human race were fallen, filthy, and ruined. 
 But if the creature's unworthiness and guilt could not 
 shut the fountain of everlasting love, or stop the issues 
 of it, why should miscarriages and folly destroy the fruits 
 of that love bestowed upon his people in time? If the 
 riches of divine grace prevented the sinner, bringing him 
 to repentance, will they not much more preserve him now 
 when penitent, that he shall never perish 1 If such favour 
 was shown him when wicked, as to slay the enmity, and 
 to give him a filial loving heart ; now that he is a son, now 
 that he has a spirit to bewail his backslidings, and cause 
 him to return, will an heavenly Father cast him off for 
 ever 1 That be far from God. This is no other than the 
 apostle's reasoning upon the subject. " Therefore it is of 
 faith, that it might be by grace ; to the end the promise 
 might be sure to all the seed," Rom, iv. 16. Alas ! if our 
 being justified and saved could not be attained to but by 
 our own obedience and stability, the guilt and inseparable 
 weakness of our nature would frustrate both. But as the 
 purpose of bestowing these has originated from grace, or 
 
CHRIST THE SINNEK S REFUGE. 269 
 
 the purest good-will, this secures the accomplishment of 
 them. 
 
 Thus, with regard to these eternal designs of mercy, 
 God is of one mind — the same yesterday, this day, and for 
 ever. And what is it that should turn him ? The objects 
 of his electing love, when chosen from eternity, were well 
 known to him, and what they would be after they were 
 effectually called l)y his grace. To him nothing new could 
 fall out in their character or conduct, to make him retract. 
 And therefore, without blaspheming him as fickle, no rea- 
 son can be assigned why he should not fulfil his counsel, 
 by fulfilling in them all the good pleasure of his goodness 
 — the work of faith, and the work of sanctification too — 
 till he bring them to glory. 
 
 It has been warmly urged against this doctrine, and the 
 preaching of it, that it is of dangerous consequence, as it 
 tends to licentiousness, or at least encourages sloth and 
 presumption. For some will say : ' If our salvation be 
 thus of free grace only, let us leave it there, and be no 
 more solicitous about the matter ; the purpose of God will 
 certainly take effect.' No doubt such pernicious conclu- 
 sions have been drawn by some ; and so the best things 
 may be abused — the bounties of providence, yea, and the 
 blessings of the glorious gospel. The one has been the 
 fuel of lust and luxury, — the other, the savour of death 
 unto the death of many ; but it were absurd to say, that 
 therefore mankind ought to be deprived of both. Just so, 
 it is evidently the will of God that the heirs of promise 
 should have strong consolation. To this end he has as- 
 sured them of the immutability of his counsel, and that 
 his kindness shall never depart from them. But if the 
 ignorant or presumptuous shall pervert this to their hurt, 
 how iniquitous would it be to deny his own people the 
 comfort of it ? 
 
 After all, there is no just ground to aver that this doc- 
 trine has a tendency to promote security and sloth. To 
 argue from the being and influence of grace in the soul, to 
 the indulgence of sin in the life, is inconsequential and 
 
270 CHRIST THE SINNER's REFUGE. 
 
 fallacious. The great apostle of the Gentiles thought so : 
 " How shall we that are dead to sin, live any longer therein 1 
 For he that is dead is freed from sin," Rom. vi. 2, 7. And 
 this is remarkably verified in the apostle's character. 
 What mere man had larger measures of grace than he ? 
 Who ever was more assured of his interest in the un- 
 changeable love of God? Was he therefore slothful or 
 licentious ? The reverse is true. Never was any man 
 more afraid to sin, more abundant in the labour of love, 
 and forward to perfection. Thus the life of God in the 
 soul of man, and the vigorous hope of the future life of 
 glory, instead of being dormant, are active principles ; a 
 mighty support under suiferings, and animation in the 
 service of God. It remains now to make a few reflections. 
 
 I. How happy may the Christian be, and how peaceful 
 and pleasant his passage through this world, even amidst 
 the changes and calamities of it ! These ills, it is true, 
 are many, and to mortal man unavoidable. Many within 
 himself from remaining darkness, depravity, folly, and mis- 
 conduct ; from the world around him, the wickedness and 
 misery of which are so prevailing and fatal; and from 
 Satan the god of this world. Such, it is confessed, is the 
 situation of the heirs of promise, while dwelling here in 
 cottages of clay ; and yet from that character, and the in- 
 separable privileges of it, they may have strong consola- 
 tion. Consolation from the new covenant embraced by 
 them, for it is everlasting ; from its Mediator, in whom is 
 abundance of pardoning mercy, sufficiency of grace, and 
 immutable constancy in his love ; from the great and pre- 
 cious promises of it, these wells of salvation, out of which 
 at all times they may draw water with joy; and from the 
 ways of wisdom wherein they are ordered to walk, all 
 which ways are pleasantness and peace. 
 
 In fine ; many ages before the coming of Christ, Jehovah 
 did swear that these heirs of promise should be blessed in 
 him. It is therefore an irreversible deed. " For this is 
 as the waters of Noah unto me : for as I have sworn that 
 the waters of Noah should no more go over the earth ; so 
 
CHRIST THE sinner's REFUGE. 271 
 
 have I sworn that I would not be wroth with thee, and re- 
 buke thee. For the mountains shall depart, and the hills be 
 removed, but niy kindness shall not depart from thee, nor 
 the covenant of my peace be removed, saith the Lord, that 
 hath mercy on thee," Isa. liv. 9, 10. 
 
 II. Let the heirs of promise be persuaded to suck at 
 these breasts of consolation, that their joy may be full, — 
 God is abundantly willing that it should be so. Why else 
 has he been so liberal in the overflowing discoveries of his 
 love l — He has made known his gracious purpose to you, 
 — he has promised, — he has sworn. To accomplish these 
 three, he has eifectually called you by his grace ; and would 
 you have more for the stability of your fiiith and hope ? 
 Wherefore "lift up the hands tliat hang down, and 
 strengthen the feeble knees," Refreshed with these con- 
 solations, as a giant is with wine, improve them to a 
 growing conformity to Christ, and persevering alacrity in 
 his service. Often survey the treasures of his holy cove- 
 nant, — where you have his blood to redeem, and his Spirit 
 to renew, — his peace to comfort you here, his glory to 
 crown you hereafter. be mindful of that covenant, and 
 of his most just commandments to obey them. Walk cir- 
 cumspectly in that path of pleasantness and peace. In 
 that road you may go on rejoicing. Turn aside from it, 
 and you wound your peace, and may walk in darkness, 
 doubt, and uncertainty to the grave. 
 
 Suffer me to conclude with a second and public intima- 
 tion, that these consolations belong only to mourners in 
 Zion, — to those who have made the Lord's Christ their 
 refuge, — who have sought his face with their whole heart, 
 and value his favour above their chief earthly joy. And 
 is there no word of consolation to others ? Yes ; we preach 
 the glad tidings of salvation to all. Let the thoughtless 
 and secure, the hypocrite and profane, follow the course 
 prescribed in the text, and they too shall share in the joys 
 of that salvation. If this is not thy supreme concern, thou 
 mayest have presumption, but art really without hope. 
 While asleep in a dream of happiness, thy way is dark and 
 
272 CHRIST THE SINNER's REFUGE. 
 
 slippery, and the angel of the Lord pursues thee close be- 
 hind ; and for thee is reserved the blackness of darkness 
 for ever. Instead of consolation, many sorrows shall be 
 to thee, for despising the Redeemer's grace, "who often 
 would have gathered thee, as a hen gathereth her chickens 
 under her wings, and thou wouldest not. Such will be 
 the portion of their cup, who make not the most High 
 their refuge. " Now, our Lord Jesus Christ himself, and 
 God, even our Father, who hath loved us, and hath given 
 us everlasting consolation, and good hope through grace, 
 comfort your hearts, and stablish you in every good word 
 and work," 2 Thess. ii. 16, 17. 
 
( 273) 
 
 SERMON y. 
 
 SINGULAR PIETY IN DEGENERATE TIMES DEAR TO GOD. 
 
 Rkv. iii. 4. — "Thou hast a few names even in Sardis, which have not 
 defiled their garments ; and they shall walk with me in white : for they 
 are worthy." 
 
 These words are part of an epistle composed, as it were, 
 by our Lord himself, to be delivered by the hand of John, 
 to one of the seven churches of Lesser Asia. She had a 
 reputation, in that part of the world, for piety, and a pure 
 profession ; but, in his account, who judgeth not as man 
 does, there was much more of the appearance than the 
 reality of it : for he had not found her works perfect be- 
 fore him. A variety of wise and necessary counsels is 
 given by the affectionate Redeemer, in order to her re- 
 covery; and given with particular warmth, because fur- 
 ther progress in her present declining state would make 
 her case irrecoverable, and soon to terminate in her ruin. 
 Not that her degeneracy was universal : No. Amidst the 
 prevailing corruption in that church, there were some liv- 
 ing examples of the power of religion ; some who were an 
 ornament to the Christian name ; the salt of the society ; 
 and as lights shining in that dark place. Addressing the 
 angel or pastor of this church, " Thou hast a few names," 
 says our Lord, "even in Sardis, which have not defiled 
 their garments ; and they shall walk with me in white : 
 for they are worthy." — In these words, let me call your 
 attention, 
 
 L To the low and decayed state of religion, as it is 
 described in them. " Thou hast a few names even in Sar- 
 dis." 
 
 n. To the character of those who were not involved 
 
274 SixVGULAR PIETY IN DEGENERATE TIMES 
 
 in the reproachful and common degeneracy. " They have 
 not defiled their garments." 
 
 III. To the reward of this singular piety, and the rea- 
 son assigned for it. " They shall walk with me in white : 
 for they are worthy." 
 
 I. Let us take a view of the decayed state of religion 
 in this church, as it is expressed here : '' Thou hast a few 
 names even in Sardis." This great town was the metro- 
 polis, and royal seat of the kings of Lydia. It was crowd- 
 ed with inhabitants, stored with wealth and riches ; and 
 in these was little inferior to Babylon itself. There our 
 blessed Lord had some names, or persons ; for so the word 
 names must be understood here, as in the book of the Acts 
 of the Apostles, chap. i. 15. " The number of the names," 
 or disciples of Christ, " were about an hundred and twen- 
 ty." In this populous town of Sardis, while many pro- 
 fessing godliness denied its power, he had an handful of 
 chosen, called, and faithful ones. Just as good seed, though 
 sown in a barren soil, and backward season, does not 
 wholly rot and perish ; so there is ground to believe, that 
 the gospel is not sent, and continued with a people alto- 
 gether without fruit : though with regard to the quantity, 
 the difference is great, in different places. At Corinth, the 
 gospel did wonders ; and rode as it were in triumph. At 
 Athens, the renowned seat of learning and arts, the har- 
 vest was very small. And that seems to have been the 
 case at Sardis. Christ had but a few names there. — More 
 particularly, I would observe, 
 
 1. That this expression in the text, " Thou hast a few 
 names," and similar passages of holy scripture, would lead 
 one to think, that the number of those who are come to 
 years is comparatively small, to whom the gospel is the sa- 
 vour of life, to their eternal life. Let none be offended at 
 the remark, imputing it to rashness, or a malevolent spirit. 
 Speaking upon this subject, God is witness, I can adopt 
 the words of Joab upon another occasion : " The Lord God 
 add unto his people, how many soever they be, an hun- 
 dred-fold." It is true, that when gathered from north. 
 
DEAR TO GOD. 275 
 
 south, east, and west, and brought homo to glory, they will 
 be a vast assembly, a multitude which no man can num- 
 ber : but unequal to the miserable crowd who choose their 
 own devices, and perish. How else shall we understand 
 our Saviour in the seventh chapter of Matth. 13th and 
 14th verses? How decisive is the judgment of unerring 
 wisdom and omniscience upon this head ? That the broad 
 way to destruction is crowded, while the path of life is 
 found out, and trodden by few ? To confine this sentence 
 to the age and unsuccessfulness of our Saviour's personal 
 ministry, is without foundation in the context ; nor will 
 the history of the Christian church, and daily observation, 
 authorize such a gloss. 
 
 Not to speak of these parts of the world, where the 
 whole system of the gospel doctrine, worship, and morals, 
 are grossly corrupted, look to these places where the pro- 
 fession is more pure, how many have openly revolted from 
 the faith, and deny the Lord that bought them? What 
 swarms do we see of profane, dishonouring his name, or 
 polluting his sabbath ? How numerous are the proficients 
 in the science and practice of fraud? Not of the lower 
 class of mankind only, but among higher ranks, how many 
 figure away by means most corrupting and deceitful, or 
 oppressive and violent, while others are living in malice 
 and envy, fired with revenge, or pursuing sensual and im- 
 pure gratifications ? 
 
 Add to these, the many who have the name to live, as 
 Christ says of this church in Sardis, and are dead. They 
 have the garb of saints, but are destitute of the divine 
 life, in the principles and exercises of it. By profession 
 they are candidates for heaven, but the present world is 
 their god. Let these denominations withdraw from the 
 tents of the genuine children of God ; let them repair to 
 their respective standards. And, upon comparing them 
 with the remnant of a very different character, what will 
 candour, what will charity itself say ? AVill it not be ready 
 to pronounce of court and country, of populous cities, and 
 
276 SINGULAR PIETY IN DEGENERATE TIMES 
 
 the thinly inhabited, that there are few names in them be- 
 longing to Christ. 
 
 2. Though few, yet in the worst of times, and in places 
 where impiety did abound, he has always had some mimes, 
 So it has been from the beginning, and shall be to the end 
 of the world. In the infancy and morning of it, when all 
 flesh had corrupted their way, there was an Enoch who 
 walked with God, and a Noah, a preacher of righteousness 
 to a wicked and ungodly generation. In some future ages, 
 when irreligion and iniquity were established by law, we 
 find not only a prophet of the Lord inflexibly faithful, but 
 seven thousand who had not bowed the knee to Baal. In 
 the close of the old testament dispensation, when religion, 
 and the sincere professors of it, were insulted with scorn 
 and blasphemy, we read that then there were some who 
 feared the Lord, and spake often one to another, to their 
 mutual stability and comfort in his holy ways. 
 
 With respect to new testament times, our Lord Jesus, 
 as well as his forerunner, came in the way of righteous- 
 ness, '" and his own," we are told, " received him not." 
 But though he was rejected by the Pharisees, by the doc- 
 tors of law, and the body of that people, yet publicans and 
 harlots believed on him. Nay, in future periods of the 
 Christian church, when the grossest darkness and idolatry 
 prevailed, he had his witnesses, though few, who prophe- 
 sied in sackcloth, and held fast his testimony. And even 
 at this present time, I trust that we may adopt the words 
 of the apostle, that " there is a remnant according to the 
 election of grace;" and that the Lord hath left us a seed. 
 Nor will a seed to do him service utterly fail, while sun 
 and moon endure. " For as the 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 ; 
 so shall my word be that goeth forth out of my mouth : it 
 ^hall not return unto me void, but it shall accomplish that 
 which I please, and it shall prosper in the thing whereto 
 
DEAR TO GOD. 277 
 
 I sent it," Isa. Iv. 10, 11. — Upon this branch of the sub- 
 ject, let me observe once more, 
 
 3. That singular piety, and avowed attachment to reli- 
 gion in a time of abounding wickedness, has ever been dear 
 to God, and distinguished with peculiar marks of regard 
 from him. As such a public dissent from general corrup- 
 tions argues a fervent love to God, and is no less than plead- 
 ing his cause ; this zeal for his name never did, nor shall 
 pass unnoticed by him. " Them that honour me," says 
 God, " I will honour." And how faithfully he has kept to 
 this, may be learned, in some measure, from the examples 
 already mentioned, and from others recorded in holy writ. 
 What eminent exceptions from the common laws of mor- 
 tality were Enoch and Elias ? when God took the one that 
 he did not see death, and the other was translated from 
 earth to heaven in a fiery chariot. In the universal de- 
 struction of the human race, how marvellously kind was 
 Noah's preservation ] What miracles of power and mercy 
 were wrought in favour of the Hebrew youth, and his 
 faithful fellow-captives? They were constant enough to 
 keep to the worship of their God, against the royal com- 
 mand to fall down before an idol. They feared not the 
 wrath of a haughty enraged monarch, nor all the methods 
 of cruelty that he could devise. As the recompense of this 
 faith and fortitude, the hungry lions lay aside their rage, 
 and are harmless as lambs ; the flaming furnace forgets to 
 burn : for " an hair of their head was not singed, nor had 
 the smell of fire passed upon them." And the few names 
 in the text, are spoken of by our Saviour, you see, with 
 complacency and delight. Such is his respect for distin- 
 guished piety, even in this life. But how great is the good- 
 ness which he has laid up for them in the life to come ] 
 " They shall be mine," saith the Lord, " in that day when 
 I make up my jewels." — I now proceed, 
 
 II. To the description or character of these few names, 
 or persons, honourably pointed at in the text. It is said, 
 That they had not " defiled their garments." This figura- 
 tive way of speaking is usual with the inspired writers ; 
 
278 SINGULAR PIETY Ii\ DEGENERATE TIMES 
 
 and frequently occurs in this mysterious book. As sin in 
 scripture is expressed by nakedness, to signify the shame 
 and danger to which it exposes us ; on the other hand, the 
 righteousness of Christ, holy principles, and dispositions of 
 heart, exemplified in the life, are set forth under the no- 
 tion of a garment. What clothes are to the body, that are 
 these to the soul ; they are its ornament and defence. — 
 And the not defiling their garments may imply, 
 
 1. That in their lives they were blameless and irreproach- 
 able. This is the lowest, though an essential part of their 
 character. As the sons of God, they were without rebuke, 
 in the midst of a crooked and perverse generation. They 
 were watchful to preserve their holy profession unstained, 
 and not to give just cause to any to revile it. They were 
 not led away with prevailing errors ; nor made shipwreck 
 either of their faith or a good conscience, but happily 
 escaped the corruptions with which many in that church 
 were tainted ; not only gross and flagrant corruptions, but 
 secret and spiritual wickedness, to which God and con- 
 science alone are privy. 
 
 Thus were they undefiled in the way, and from the na- 
 ture of their heavenly birth, could not love, or live in sin. 
 In few words: They defiled not the truths of Jesus, by 
 denying, or adulterating them ; nor their hearts, by gi^'ing 
 them up to be, as it were, a cage of unclean birds. They 
 defiled not their shining profession with the works of 
 darkness ; their lips with filthy communication ; nor their 
 liands with violence or fraud. In these deep and dirty 
 paths trodden by many, they did not walk. If, through 
 unwatchfulness, they stumbled into any of them ; like a 
 person neatly dressed, who has fallen into the mire, their 
 clothes, to speak in the language of Job, did abhor them ; 
 and they themselves could not be at rest, till they were 
 washed and made clean. 
 
 2. Though their character here is described in negative 
 terms, yet a great deal more is intended ; viz. that they 
 not only had the grace of God in truth, but had made con- 
 siderable progress in it. In which respect, they were as 
 
PEAR TO GOD. 279 
 
 liglits shining in a diirk place. They were not only pure 
 from such filthiness of flesh and spirit, as is inconsistent 
 with adoption ; but they were well advanced in the scale 
 of sanctity, and were perfecting holiness in the fear of God. 
 They were not only without offence ; but, as is said of the 
 Christians at Philippi, they were filled with the fruits of 
 righteousness. Heavenly light and love, meekness and 
 humility, patience, self-denial, and the like, were graces 
 deeply seated in the soul ; the same with the embroideries 
 spoken of in Psalm xlv. which make the king's daughter all 
 glorious within ; and give a lustre to their profession like- 
 wise. Such seem to have been the complexion, and the 
 ornaments of the hidden man of their heart, whom our 
 Saviour applauds for not having defiled their garments. 
 On which account, though the world know them not, in 
 his sight they are honourable ; more excellent than their 
 neighbour ; and their end is according to their works. — 
 Which brings me, 
 
 III. To consider the reward of eminent piety in degen- 
 erate and declining times promised here, with the reason 
 of it. " They shall walk with me in white," says our 
 Lord, " for they are worthy." What regards he has ex- 
 pressed to the singularly good character, even in a present 
 life, has been hinted already. The promise in our text 
 chiefly respects, and shall have its completion in the world 
 to come : there they shall walk with him in white, inti- 
 mating, 
 
 1 . The peculiar honours to be conferred upon them in 
 the life to come. As kings and conquerors of old Avere 
 dressed in white robes, to point out their high rank and 
 worth ; so those worthies who were wedded to the cause 
 of God and religion, who dared to espouse it openly, when 
 generally reproached, and followed by few, shall be raised 
 in the coming world to now unknown dignity and renown. 
 Though the world knew not their value in this present 
 life, they had a name, which, with the wise and good, will 
 be savoury to latest ages. Bat in the celestial state, their 
 fame for unshaken fidelity and fervent love, will reach 
 
280 SINGULAR PIETY IN DEGENERATE TIMES 
 
 through all its realms. As their amiable graces here, so 
 there, the superior lustre of their robes will distinguish 
 them in that blessed assembly. These are they, it will be 
 said, who were bold enough to encounter the terrors, to 
 bear the cruel mockings, and resist the ensnaring solicita- 
 tions of a militant state ; and all this, from the love which 
 they bore to Jesus. He likewise will confess them before 
 his Father, and his holy angels, and wipe off every asper- 
 sion which in this world darkened their real excellence. 
 He will put the palm of victory into their hands, and set 
 them down as conquerors with himself upon his throne ; 
 even as he also overcame, and was set down upon his Fa- 
 ther's throne. 
 
 2. This figurative expression of walking with him in 
 white, points out the analogy and near alliance between 
 the reward and their real character. While in this hfe, 
 it is said of them, that they defiled not their garments ; 
 suitably to this, in the life to come, they shall walk with 
 him in white : the last of these being an improvement, or 
 a more exalted degree of the other. In this life, the reign- 
 ing power and pollution of sin was taken away; in the 
 other, the very being of it will be destroyed. Here, pu- 
 rity of heart was their great aim and study ; there it will 
 be in its perfection, and their unfading glory. Notwith- 
 standing their present brightness and beauty, like the na- 
 tural sun, they have their spots while they are on earth ; 
 but hereafter, they shall be introduced to the presence of 
 his glory, without spot and blemish, or any such thing. 
 That image of God which is now drawn upon the soul in 
 fainter colours, will then be finished, and seen in its utmost 
 splendour. Can finite mind conceive, or the angel's tongue 
 express, what a source of pure and lasting delight this 
 must be ? When they that had lien among the pots, dis- 
 figured with infirmities, reproach, and suffering, shall shine 
 as the sun in the kingdom of their heavenly Father. What 
 a languid emblem of this was Mordecai's unexpected pro- 
 motion 1 Or that of Joseph, when he exchanged the dark 
 and joyless dungeon, his mean and coarse apparel, for the 
 
DEAR TO GOD. 281 
 
 royal ring, and vesture of fine linen, the gold chain about 
 his neck, and for that of being next to Pharaoh in the 
 kingdom 1 This, unutterably more than this, shall be done 
 to those of singular and eminent piety, which God delights 
 to honour. — The reason is assigned ; 
 
 3. " For they are worthy." To interpret this, as if we 
 could, properly speaking, merit with our Maker, is very 
 absurd. The condition of a creature who owes its all to 
 him, absolutely forbids such a thought. It is, indeed, be- 
 coming his excellent nature, it is consonant to his gracious 
 promise, not to forget the labour of love, or patience of 
 any in his service. But it is true, at the same time, that 
 though we were complete in doing the whole will of God, 
 and had endured the most grievous sufferings for his sake, 
 these would not be worthy to be compared with the glory 
 that shall be revealed in us. The reward, therefore, can- 
 not be challenged as a debt ; for it is of grace, and was 
 procured by a price of infinite value. Those, then, who 
 have not defiled their garments are worthy, as they only 
 are meet to receive, and capable of such exalted felicity. — 
 It remains to review, and conclude this discourse with a 
 few reflections. 
 
 1. Let it not be thought any good objection against the 
 importance and beauty of religion, that few experience its 
 sacred power, and practise it. The nature and properties 
 of real piety are immutable as God himself. They are not 
 so pliable as to bend to the opinions of a giddy prejudiced 
 world. If there is somewhat superlatively amiable in re- 
 ligion, no majority of voices will render it deformed ; no, 
 not the voices of the wise and disputers of this world. Nor 
 is the road to glory, honour, and immortality, less honour- 
 able or safe, that few walk in it. And yet there is reason 
 to fear, that this is a prejudice that does unspeakable mis- 
 chief; such is the influence of false modesty, and the strong 
 propensity in human nature to imitate : that general 
 usage, and prevailing custom is, with many, their govern- 
 ing principle and rule. Within the circle of their ac- 
 quaintance, though extensive, they see but few who are in 
 
282 SINGULAR PIETY IN DEGENERATE TIMES 
 
 good earnest about religion ; and why, think tliey, should 
 we be more solicitous than the many ? If we give in to 
 some indulgences, they are fashionable ones. And if this 
 will not justify altogether, they hope at least, that it wiU 
 go far to excuse them. As if vice were divested of its 
 ugliness, when followed by thousands; and abominable 
 only when it is practised by a very small number ; than 
 which nothing is more absurd. For if a loose and wicked 
 life in two or three of the human kind, would make them 
 to appear as misshapen monsters, and be j ustly abhorred ; 
 how is it possible, that a numerous society of such odious 
 forms could have any comeliness or beauty ! 
 
 2. The more rarely that this character in the text is to 
 be met with, the more earnest, my brethren, be you to at- 
 tain and excel in it. Be persuaded to watch and be sober, 
 to give yourselves to prayer, and keep your garments 
 clean. In order to this, the heart must be alienated from 
 sin, the abominable thing which God hates ; from secret 
 and formerly beloved sins. It will not constitute this pure 
 and holy character, that we abstain from the external 
 commission of them, unless there be a settled antipathy at 
 all sin, and a hatred of the garments spotted with the 
 flesh. 
 
 Keep thy heart, therefore, diligently, or with all keep- 
 ing ; and make a covenant with thine eyes. Set a watch 
 at the door of thy lips ; and shut thine ear to the language 
 of the lewd and profane. Be not the companion of fools. 
 If their society once become thy choice and delight, thy 
 purity is well nigh gone. Dip very sparingly into the 
 modern compositions of the pleasurable kind. Too many 
 of them have a polluting influence, and grossly violate the 
 rules of decency, and christian morals. Nor are you in less 
 danger of defiling your garments, from frequenting the gay 
 and fashionable assemblies of the age ; from which, I be- 
 lieve, few return with the same innocence, the same fa- 
 vourable regard to religion and virtue, with which they 
 first went there. 
 
 Let me beseech you, therefore, by the mercies of God, 
 
DEAR TO GOD. 283 
 
 that in these things, though current by the authority of 
 custom, you be not conformed to the world. Did your time 
 permit me to offer motives, a multitude of them pour in 
 on every hand. I shall only remind you, that the religion 
 which you profess is pure and undefiled : That the Saviour 
 in whom you believe was himself separated from sinners : 
 that he came to destroy the works of the devil ; and par- 
 ticularly these more artful depths of Satan. Can you con- 
 sistently support them ? And suffer me once more, to lead 
 your thoughts to the distinguishing reward promised here : 
 " They shall walk with me in white," says the faithful 
 AVitness. And can you think, for the pleasures of sin, or 
 the applause of fools, to forego such a public testimony of 
 esteem from such a judge, and all the honours of the eter- 
 nal world 1 
 
(284) 
 
 SERMON YI. 
 
 HEAVEN XOT THE INHERITANCE OF ALL MEN. 
 
 1 Cor. vi. 9. — '* Know ye not that the unrighteous shall not inherit the 
 khigdom of God? Be not deceived." 
 
 It is surprising to see what slight impression divine truths 
 make upon the mind of man ; hew little they are regarded 
 by many, though of the greatest moment; and how inju- 
 dicious we are in the application of them. Sloth, inatten- 
 tion, presumption, and self-deceit, are reigning diseases ; 
 and that, not among the ignorant and unlearned only, but 
 among professors of Christianity, who would be thought 
 more discerning people. Many even of these either mis- 
 take the word of God, or their own character, when ex- 
 amined by that test ; and, though they have good reason 
 to believe that they are the children of the devil, yet fondly 
 conclude that they are sons and daughters of the Al- 
 mighty, and therefore have hope of the heavenly inherit- 
 ance. By some piece of fallacy or other, they flatter them- 
 selves with the prospect of living with God in heaven, 
 though they lived without him on earth ; of being satisfied 
 with his likeness there, though here they could not think 
 of him with pleasure, nor did like to retain him in their 
 knowledge. 
 
 Blessed God, undeceive them. What inconsistency and 
 delusion is this, that the unrighteous in heart and life 
 should expect the righteous man's reward ! How much 
 wiser in their generation are the children of this world I 
 Where is the husbandman who would look for a crop of 
 
HEAVEN NOT THE INHERITANCE, ETC. 285 
 
 "vvheat or barley, if he had sown thorns or thistle seed ? 
 Where is the merchant who would venture his goods over 
 sea in a shattered and leaking vessel, in hope of a gainful 
 return ? But creatures endowed with reason, and hasten- 
 ing to eternity, act more foolishly in everlasting concerns. 
 They flatter themselves in their own blinded eye, till their 
 iniquity is found to be hateful, and their ruin remediless. 
 To prevent this fatal mistake is the purpose of those words 
 that I have read, and my design in reading them ; which 
 I shall first explain, and then propose the method of the 
 following discourse from them. 
 
 " Know ye not," says the apostle, " that the unrighteous 
 shall not inherit the kingdom of God? Be not deceived." 
 By ^unrighteous' here I understand, not only the unjust 
 man, whose crooked disposition leads him to defraud and 
 wrong his neighbour ; but the irreligious and immoral 
 character, reigning sin, and latent hypocrisy in the heart, 
 or habitual wickedness in the life. It denotes an unprin- 
 cipled heart, destitute of that truth and purity which are 
 the upright stature of the soul, and its participation of a 
 divine nature. In this latitude it is frequently used in 
 lioly scripture : " Let the wicked forsake his way, and the 
 unrighteous man his thoughts," Isa. Iv. 7 ; — so that the 
 following particular characters, in the ninth and tenth 
 verses, may be understood as included in this general one, 
 " the unrighteous." 
 
 Concerning such, the apostle's question implies a posi- 
 tive assertion, that they cannot inherit the kingdom of 
 God. Sometimes ' the kingdom of God' signifies the gos- 
 pel dispensation : " The kingdom of God shall be taken 
 from you ;" to wit, the gospel kingdom which they had 
 rejected. Matt. xxi. 43. Sometimes by 'the kingdom of 
 God' is meant, the happy influence and effects of it upon 
 the souls of men : " The kingdom of God is not meat and 
 drink, but righteousness, peace, and joy in the Holy 
 Ghost," Rom. xiv. 17; or, these are the blessed fruits of 
 the gospel, where it comes with power. Last of all, it is 
 to be understood of the state of future happiness and 
 
286 UEAVEX NOT THE INHERITANCE 
 
 gloTj, towards -which good men are in motion, as their 
 eternal rest. And in that sense I understand it here. 
 
 And it is called ' the kingdom of God,' to express the 
 majesty and splendour, the excellent laws and order that 
 are established in it. This kingdom the unrighteous cannot 
 inherit. The apostle's query, and manner of speaking, 
 " Know ye not ? " says he, implies a peremptory denial, the 
 impossibility of the thing; and, at the same time, that 
 v/Iiat he asserts of the unrighteous is so evident as cannot 
 well be mistaken. Though many, alas ! are willingly igno- 
 rant of it, or act as if they were really so : and, therefore, 
 he adds, " Be not deceived ;" — as if he had said, ' Though 
 it is plain, and Avill be acknowledged, that an impious or 
 polluted sinner cannot be admitted into the undefiled in- 
 heritance ; yet, such is the influence of self-love, and the 
 deceived heart, that many hope to live with God in hea- 
 ven, who live wickedly on earth: be upon your guard, 
 therefore, against this fatal delusion.' From these words 
 I propose, 
 
 I. To open more fully the character of the unrighteous. 
 
 II. The certainty of their being excluded the kingdom 
 of God. 
 
 III. To inquire into the import of the apostle's question 
 and exhortation upon this subject. 
 
 Lastly, Some improvement shall conclude the whole. 
 
 I. To return to the character of the unrighteous. 
 
 1. By the 'unrighteous' here we are not to understand 
 such as are wholly innocent, and below perfection. In 
 this latitude it would comprehend the whole race of Adam, 
 him only excepted who did no sin, the spotless Lamb of 
 God. For if all were the unrighteous spoken of here, save 
 the perfectly innocent, there could not be such a thing as 
 a righteous man on earth, because there is not a man that 
 liveth here and sinneth not. And were that the meaning 
 of the word ' unrighteous,' we might well ask, as the dis- 
 ciples did on another occasion, " Lord, who then can be 
 saved?" But it is not being perfectly free from sin that 
 distinguishes between the unrighteous and righteous man. 
 
OF ALL MEN. 2f^7 
 
 Both have sin dwelling in them, but in very dilierent re- 
 spects. The one is dead to it, in the other it is alive, — in 
 the one it is mortified and weak, the old man which is 
 daily becoming more feeble — in the other sin reigns, and 
 is obeyed. The saint and the sinner have flesh in them ; 
 but the last of these makes provision for the flesh, to fulfll 
 the lusts and desires thereof; the former crucifies these 
 corrupt affections, and denies the gratification of them. 
 
 2. By the 'unrighteous' I understand one who has no 
 experience of the power of godliness, though he has the 
 form. He is without a gospel impression and seal upon 
 his heart, though he makes an external profession of 
 it. As he was at first born of the flesh, he is flesh still, 
 and does not partake of a divine nature. He is devoid of 
 that collection of graces which constitute the new crea- 
 ture, and are Avrought in the soul by the Spirit of God. 
 Though he has learned some things of God and Christ by 
 early education, and the instruction of riper years, he has 
 not received the truth in love, nor likes to retain it in his 
 knowledge. In a word, if at any time he serves God, it is 
 as if he served him not. And no wonder: — with what 
 reverence or pleasure can he serve one whom he neither 
 fears nor loves ? And, as to the message of redemption by 
 Jesus Christ, he never saw a beauty or suitableness in it 
 why it should be welcomed or submitted to by him. 
 
 3. The unrighteous man is one under the power and 
 prevalence of evil habits, and not yet washed from his old 
 sins ; and, therefore, you see that the change wrought 
 upon some of the Corinthians from that deplorable condi- 
 tion, is expressed by their being washed and sanctified ; 
 intimating, that their former state was pollution and im- 
 purity, that their hearts and consciences, as well as their 
 lives, were defiled with sin. 
 
 The unrighteous man has no relish or savour of what is 
 spiritual and divine. He is under the dominion of sense, 
 minding earthly things only. He breathes the spirit of the 
 world, and the things of it are his god. Possessed of these, 
 he will call upon his soul to take ease, to eat, drink, and 
 
288 HEAVEN NOT THE INHERITANCE 
 
 be merry. But, if by any disaster he is deprived of them, 
 his heart sinks in him like a stone. " He is carnal, sold 
 under sin," says the Holy Ghost ; yea, " a lover of plea- 
 sures," guilty contaminating pleasures, "more than of God." 
 His hope and fear, joy and sorrow, aversion and delight, 
 are excited chiefly by worldly considerations ; for his affec- 
 tions are set on things of the earth, and not on things that 
 are above. Once more, 
 
 4. As his spirit and temper, so the tenor of Ms life and 
 conduct is according to the course of this world. It is no 
 rule of life with him to deny ungodliness and worldly lusts, 
 and to pay a sacred regard to the great duties of piety, 
 judgment, mercy, and faith. What the Scripture calls the 
 accurate or circumspect walk, is, in his account, precise- 
 ness and singularity. Restraints of that kind he loves not, 
 nor will he come under them. So much of external re- 
 ligion as is convenient, and that thwarts not his worldly 
 lusts, he can submit to, though from no love to the law- 
 giver and his laws. When these interfere with his pre- 
 vailing inclinations and earthly pursuits, divine authority 
 is set aside, and the laws of God are cast behind his back. 
 Thus the unrighteous walk in the sight of their eyes, and 
 ways of their own hearts ; saying of their actions, as sin- 
 ners are spoken of with respect to their tongues, " These 
 are our own, who is Lord over us?" 
 
 I do not mean that every unregenerate sinner is openly 
 profane, or that he wallows in the vices mentioned in the con- 
 text. No. Some men's sins go beforehand unto judgment ; 
 such carry their character written as it were in their fore- 
 head. But there are others, who, though more disguised, 
 are also the unrighteous spoken of here. Not only the 
 gross idolater who worships graven images, but he who is 
 enslaved to covetousness ; which inspiration pronounces 
 to be idolatry. Not only the extortioner and the thief, 
 but he who allows himself to defraud and lie for gain. 
 Not only the open railer, but he who receives an ill report 
 of his neighbour with joy, and secretly spreads it with 
 care. Not only they who commit such things are the 
 
OF ALL MEN. 289 
 
 unrighteous who shall not inherit the kingdom of God, but 
 such as take pleasure in those that do them. This is some 
 view of the character of the unrighteous, and a black one 
 it is. Let us next inquire what their end shall be ; which 
 brings us, 
 
 II. To show the certainty of their being excluded the 
 kingdom of God : " The unrighteous shall not inherit the 
 kingdom of God," says the apostle. They have no title 
 or claim, no disposition and fitness for it. To set this 
 matter in a clearer light, it may not be amiss to give 
 some short account of this kingdom, from which the un- 
 righteous are excluded. By this kingdom I understand 
 the happiness and glory of a future state. In Scripture, 
 these are set forth by a great variety of figures ; aU which 
 fall very far short of the things described by them. But, 
 to use as great plainness of speech as the sulrject will ad- 
 mit of, the happiness of the heirs of this kingdom will 
 consist in seeing God, in being like him, and satisfied with 
 that likeness ; in a clear apprehension of his excellencies, 
 the councils of manifold wisdom, and unsearchable riches 
 of divine grace in Jesus Christ. 
 
 Distinct views of these mysteries in God's own light, to 
 the enlarged mind, will marvellously transform, and trans- 
 port to adoration, wonder, joy, and praise; which will be 
 heightened from the united efforts of a numberless crowd, 
 employed with inconceivable ardour in the same sublime 
 exercises. " His servants shall serve him," says the be- 
 loved disciple, " and they shall see his face," Rev. xxii. 4. 
 Never with a frown upon it, as was the case sometimes 
 here on earth, but in its unveiled beauty, and with a con- 
 stant smile. How great the happiness must be, that will 
 flow from these, and other sources which might be named, 
 is unutterable. After the most profound investigation, 
 another day must declare its greatness. Glorious things 
 are said in the inspired writings of this kingdom of God, 
 but still it is a glory to be revealed. I now proceed to 
 show whence it is so certain that the unrighteous shall 
 not inherit this kinsrdom. 
 
290 HEAYEN NOT THE IXHERITAXCE 
 
 1. They have no right or title to it. The heavenlj 
 kingdom is, to Adam's progeny, a forfeited inheritance, 
 and what by law they have no claim to. It is, indeed, the 
 purchase of the Redeemer, and bought with the price of 
 his blood. If any of them, therefore, have obtained a title, 
 they must have got it by grant or promise from him. But 
 is there any such grant to the unrighteous in all the char- 
 ter of his kingdom, I mean in the gospel ? Has he any- 
 where promised the heavenly inheritance to sinners of that 
 character 1 Verily no. " He that believeth on the Son 
 hath everlasting life," — he has it in the seed and sure 
 earnest. " Blessed are the pure in heart, for they shall 
 see God;" and "Blessed are they that do his com- 
 mandments, that they may have a right to the tree of 
 life, and enter in through the gates into the city," Rev. 
 xxii. 14. 
 
 But unto the unrighteous we may say. What have they 
 to do to lay claim to these promises I They belong to 
 persons of another spirit. The same word of God, which 
 makes over his kingdom to the one, excludes the other for 
 ever from it. "Verily, I say unto you" — they are the 
 words of the faithful Witness — " except your righteousness 
 exceed the righteousness of the scribes and Pharisees, ye 
 shall in no wise enter into the kingdom of heaven," Matt. 
 V. 20. To the same purpose, after giving a long list of 
 workers of iniquity, the apostle concludes of them all : 
 " Of the which I tell you before, as I have told you in time 
 past, that they who do such things shall not inherit the 
 kingdom of God," Gal. v. 21. To name no more: " There 
 shall in no wise enter into it any thing that defileth, nei- 
 ther whatsoever worketh abomination or maketh a lie," 
 Rev. xxi. 7. 
 
 And now, let me ask the presumptuous sinner, w'ere 
 these things written in vain 1 or are they mere bugbears 
 to alarm where there is no danger ? Far from it, my 
 brethren. As our first and rebellious parents could not 
 re-enter paradise, or taste of the tree of life, while the 
 flaming sword was placed there; neither shall the un- 
 
OF ALL MEN. 291 
 
 righteous inherit the kingdom of God, unless his word can 
 be broken, or his power and faithfulness fail. 
 
 2. They have no disposition and fitness for that king- 
 dom. The happiness of any living thing depends upon a 
 suitableness or proportion between the faculty and object 
 to be enjoyed. Where this suitableness is not, there can 
 be no real satisfaction. Hence it is that the different 
 tribes of animals pursue those enjoyments only to which 
 their various natures are adapted. With respect to man, 
 it is evident from our frame, that we are designed for so- 
 ciety with the intelligent creation, and its glorious Author. 
 Our happiness, therefore, must arise from an harmony of 
 temper, a similitude of sentiment and disposition to those 
 with whom we converse. How, then, can two walk to- 
 gether in a friendly manner, if they are not thus agreed ? 
 But what agreement is there between light and darkness, 
 a defiled soul and an holy God 1 — between a spirit deeply 
 leavened with malice or envy, and a Being who is love 
 itself? — between a kingdom of the most perfect order, 
 peace, and harmony, and a sinner whose impetuous pas- 
 sions and desires make him like the troubled sea, that he 
 cannot rest ? 
 
 One would think that this reasoning, with the conse- 
 quences of it, were obvious. But many are slow of under- 
 standing, and unwise. It is astonishing to ol)serve their 
 inconsistency, and how contradictory they are in their 
 wishes. They seem to have an earnest desire for heaven, 
 and, at the same time, a settled dishke of holiness, their 
 only meetness for it ; which is as if a man should desire to 
 see without eyes ; or that, when he sows one kind of seed, 
 God would make it bring forth a very different grain. 
 Know ye not that this kingdom of God consists in right- 
 eousness? How then can the unrighteous inherit the 
 same ? It is not the nature and constitution of God only, 
 but thine own unhallowed nature, which makes it impos- 
 sible. And must he lay aside that purity wherein he is 
 glorious, because thou wilt not be sanctified to become 
 like him ? Must the mountains be removed for thy sake, 
 
292 HEAVEN NOT THE INHERITANCE 
 
 and an order of things, fixed with perfect wisdom, be over- 
 turned? Deluded soul! has God established it? Then 
 surely it will stand, that " without holiness no man shall 
 see the Lord;" or, as it is in the text, "The unrighteous 
 shall not inherit the kingdom of God." I go on, 
 
 III. To inquire into the import of the apostle's manner 
 of speaking upon this subject : " Know ye not," says he, 
 "that the unrighteous shall not inherit the kingdom of 
 God ? " To which he adds, " Be not deceived." Inti- 
 mating, 
 
 1. That the truth delivered in this passage is as plain 
 as it is important, — level to the weakest capacity, — and 
 could not well be called in question, at least among Chris- 
 tians. " Know ye not ?" says the apostle. His way of 
 speaking is an appeal to common sense. He submits the 
 point to the judgment of those to whom he writes, in con- 
 fidence that it would decide in favour of his assertion. 
 Words cannot be plainer than those made use of here by 
 inspiration, and in many other places of holy writ — shut- 
 ting the entry to the kingdom of God upon the unright- 
 eous. The light of nature too, is an advocate for this doc- 
 trine. For if a future state is admitted, and an essential 
 difierence between holiness and sin, virtue and vice, — the 
 condition of good and bad men in the coming world must 
 be different likewise, — unless the righteous God were alto- 
 gether regardless of both, which is blasphemously absurd. 
 
 But some will be apt to say, to what purpose is all this ? 
 Why go about to prove what no one will deny ? Had the 
 apostle interrogated us as he did the Corinthians, we would 
 have readily answered, that we did know what he asserted 
 of the unrighteous, and believed it likewise. Such, no 
 doubt, might be your reply. At the same time, there is a 
 wide difference between our unfeignedly believing divine 
 truths, and thinking that we do believe them. But if 
 your belief has not a corresponding influence upon your 
 practice, it is the same thing, as to any good purpose, as 
 if we had no knowledge and faith of them at all. 
 
 This is the rule by which we judge of the sincerity of 
 
OF ALL MEN. 293 
 
 our belief in all other cases. Would a distressed patient 
 be thought to believe or trust his physician, if he refused 
 to follow his advice, or to use the medicines prescribed by 
 him ? I suppose not. The application of this is easy. In 
 secular affairs men would be thought ridiculous to act con- 
 trary to their professed belief; in eternal concerns only, 
 they are not ashamed to contradict it. They know and 
 profess to believe, that the unrighteous shall not inherit 
 the kingdom of God, and yet make a trade of unrighteous- 
 ness and sin. This is a very strange, but a melancholy 
 truth. Which leads me to observe, 
 
 2. That plain, acknowledged, and momentous as the 
 apostle's doctrine is, people are apt to impose upon them- 
 selves in the application of it. He did not doubt of its 
 being known and acknowledged in the Corinthian church ; 
 and yet he immediately adds, " Be not deceived." And 
 would to God that there were less ground for this caution. 
 But, alas ! the Lord knows that the thoughts and hopes 
 of not a few, upon this subject, are vanity. Have you 
 never heard of such a thing as the hope of the hypocrite, 
 which will perish ? Did not an unrighteous Balaam ex- 
 press his desire and expectation of dying the death of the 
 righteous ? Will not many of a high profession come to 
 our Lord at the last day, putting in their several pleas for 
 the kingdom of God, who notwithstanding will be rejected ? 
 In a word, is there not great reason to fear, that numbers, 
 in every age, go down to the pit with a lie in their right 
 hand ? The fact will not be denied by the wise and ob- 
 serving — how it comes to be so is the question. 
 
 (1.) It may be owing to a fatal mistake about the nature 
 of that righteousness which is absolutely necessary to make 
 us meet for the kingdom of God ; or, in other words, it 
 may flow from thinking that we are righteous, when in- 
 deed we are not so. Such was the favourable, but false 
 opinion, which the self-conceited Pharisee entertained of 
 himself: " God, I thank thee," says he, " that I am not as 
 other men are, extortioners, unjust, adulterers, or even as 
 this publican. I fast twice in the week, and give tithes 
 
294 HEAVEN ^'OT THE INHERITANCE 
 
 of all that I possess," Luke xviii. 11, 12. Being free from 
 the gross vices mentioned by him. and punctually perform- 
 ing some external duties, he concludes himself to be the 
 favourite of God, and a hopeful candidate for heaven. 
 
 There is no reason to think that this Pharisee is the 
 only person who has been blinded and ruined by this fal- 
 lacy, — it has slain its thousands. Thou hast the outward 
 form of religion, and art not openly immoral. It is well 
 if it be so. But God knows thy heart ; there may be 
 wickedness, enough there, to denominate thee the unright- 
 eous who shall not inherit the kingdom of God. Is it 
 not unrighteous, that, in thy mind and affections, thou art 
 alienated from God, — that he is little in thy thoughts, — 
 and thou seldom inquirest, saying. Where is God my 
 Maker? — that thou art supplied from his bounty, but 
 dost not thankfully acknowledge it, — and protected by his 
 power, but dost not reverence it, hardening thy heart 
 against his fear and love. 
 
 Is there no unrighteousness in thy indifference and dis- 
 satisfaction to the glad tidings of the gospel, to the grace 
 and truth which came by Jesus Christ 1 — in thy unbelief, 
 and impenitence for sin that thou hast done ? — in thy dis- 
 trust of the promises of God, as if he were false or fickle ? 
 — and secret murmurs at the conduct of providence, with 
 respect to thy circumstances in the world? If there is 
 nothing of unrighteousness in all this, what is it that so 
 richly deserves that appellation 1 Be not deceived ; while 
 these evils have the ascendant within thee, can they make 
 thee meet for the kingdom of God ? Verily no. Though 
 thou got access there, that holy land would spue thee out. 
 
 (2.) There are others who pretend to rely upon the 
 righteousness of Christ to introduce them to the kingdom 
 of God, — though conscious of their um-ighteous character, 
 and continuing filthy still. Deadly deceit ! It is true 
 that God gave his Son to die for us, and that the Son gave 
 his life and blood to be our ransom, and thus brought in 
 an everlasting righteousness ; — but does his obedience to 
 the death supersede the necessity of our being born again, 
 
OF ALL MEN. 295 
 
 repenting, and believing the gospel ? Does it render these 
 graces needless, or our salvation possible without them 1 
 Was he then so holy, to take away our obligation to be 
 holy likewise? or was his love to God so ardent, to excuse 
 us, though we are haters of him 1 
 
 What monstrous absurdities are these, and gross abuse 
 of gospel grace, thus to set Christ at variance with himself, 
 — thus to divorce his death from the great end of it ! How 
 very difterent from this is the language of holy Scripture: 
 " Who gave himself for us, that he might redeem us from 
 all iniquity, and purify unto himself a peculiar people, 
 zealous of good works," Titus ii. 14. To the same purpose 
 it is said, that " Christ loved the church, and gave himself 
 for it, that he might sanctify and cleanse it, with the 
 washing of water, by the word ; that he might present it 
 to himself a glorious church, not having spot or wrinkle, 
 or any such thing ; but that it should be holy and without 
 blemish," Eph. v. 25—27. 
 
 It is now time to reflect a little upon what has been said. 
 
 1. We see the necessity of inculcating, with great plain- 
 ness of speech, the capital doctrines of religion ; and how 
 much it is to be regretted that, even in these, though of 
 the last importance, men can and will impose upon them- 
 selves. What is more readily acknowledged by Christians 
 than the doctrine of future and eternal happiness in hea- 
 ven, and that preparation for it is the one thing needful ? 
 and yet, is there any thing almost less regarded, or more 
 wretchedly mistaken ? Alas ! are there not many who 
 have sat long under the gospel, who have been dreaming, 
 while God was revealing that glorious state ? To others, 
 the word of God is a reproach ; and what is said of the 
 concerns of their souls and eternity, affects them only as a 
 tale that is told. They are warned, and in God's great 
 name too, that the unrighteous shall not inherit the king- 
 dom of God. And though these very men profess to be- 
 lieve this undeniable truth, yet they can flutter themselves 
 with peace, and say, 'There is hope,' making lies their 
 refuge. 
 
296 HEAVEN IS'OT THE i:srHERITANCE OF ALL MEX. 
 
 2. Let us beware of the fond and foolish hope of in- 
 heriting the kingdom of God, while we have no meetness 
 for it. I beseech you, brethren, attend to this word of 
 exhortation: "Be not deceived." Study to know your 
 real character, and what manner of spirit you are of 
 Sure I am, to be wholly in the dark about this, when so 
 much depends on it, is very comfortless ; and it is danger- 
 ous, without any scrutiny, to rest in security and pre- 
 sumption. Examine, therefore, and prove yourselves. It 
 is a reproach to a candidate for heaven to be slothful or 
 ignorant in this matter. If our title to an earthly fortune, 
 or smaU legacy, were called in question, how strictly would 
 we inquire into our rights 1 And can we find no leisure 
 to examine how our hope of heaven is founded ? 
 
 3. Let the unrighteous and unholy, misled by their 
 deceived hearts, be prevailed upon to look forward to the 
 issue of their present security, and to think of their dread- 
 ful disappointment at death, and the great day of the 
 Lord ; when they shall be cast down from the pinnacle of ' 
 their imaginary hope, into the depth of endless despair. 
 how unfathomable the fall, and irrecoverable ! Be per- 
 suaded to prevent this in the day of your merciful \dsita- 
 tion ; and say not, ' There is no hope.' A blacker catalogue 
 of vile sinners than that after the text is scarcely to be 
 found ; but " where sin did abound, grace did much more 
 abound." They were "washed, and sanctified, and justi- 
 fied, in the name of the Lord Jesus, and by the Spirit of 
 our God." May not you obtain the Hke mercy and happy 
 change ? — his name and Spirit have still energy enough to 
 effect it. In thy distress let thy cry come up before him, 
 that thou mayest find mercy to pardon, grace to renew, 
 and to help in time of need. 
 
( 297 ) 
 
 SERMON VII. 
 
 THE BLESSEDNESS AND CHARACTER OF JUSTIFIED 
 PERSONS. 
 
 Rom. ^^ii. 1. — " There is therefore now no condemnation to them that 
 are in Christ Jesus, who walli not after the flesh, but after the Spi- 
 rit." 
 
 These words are the comfortable conclusion which the 
 apostle draws from his former discourse upon justification 
 by faith in Christ. In the preceding chapter he had com- 
 plained heavily of the remains of sin ; in this he glories 
 that it shall not condemn him. In the one he mourns as 
 a dove in the valley ; here he is clothed with the garments 
 of praise. Look to him in the seventh chapter, he re- 
 sembles one engaged in a sore and doubtful conflict ; here 
 he boasts of victory. Such are the changes in the Chris- 
 tian's life. Just as in the natural day, at one time there 
 is a serene sky, and shining sun ; by and by these are over- 
 cast: and then, as in the mount of transfiguration when 
 overshadowed with a cloud, the disciples of Christ are in 
 fear. Amidst all these vicissitudes, however, one thing is 
 certain, that though the peace which God has given may 
 be interrupted, it shall not be utterly taken away. Thus 
 it was with the apostle ; after all his distress from indwell- 
 ing sin, he concludes with assurance, that it shall not prove 
 his ruin : " there is therefore now no condemnation to 
 them that are in Christ Jesus, who walk not after the 
 flesh, but after the Spirit." 
 
 In which words we may observe the blessed privilege of 
 a justified soul : " there is no condemnation to him." 
 There is none now ; though formerly lying under it, when 
 
298 THE BLESSEDNESS AND CHARACTER 
 
 impenitent and unbelieving. It is not said, that there is 
 nothing in the justified person, or done by him, that de- 
 serves this condemning sentence. With respect to him- 
 self, the apostle had acknowledged, that there was a law 
 in his members warring against the law of his mind. And, 
 indeed, the whole generation of the righteous may adopt 
 the words of the psalmist : " if thou, Lord, shouldest mark 
 iniquity, who, Lord, could stand?" But being justified 
 by faith, no condemning sentence shall go against them, 
 to wit, from God. Often does their own heart rebuke them 
 for their follies. Nay, even when innocent, they have been 
 censured by an unkind world, and condemned to death, as 
 having done what is worthy of it. So shall it not be with 
 believers in the great day of final doom and decision. " He 
 that heareth my word, and believeth on him that sent me," 
 says Christ, " hath everlasting life, and shall not come into 
 condemnation," John v. 24. 
 
 Further, "We see their character to whom this privilege 
 does belong : they " are in Christ Jesus ;" words which in- 
 timate that there is a strict and vital union between him 
 and them. This is sometimes expressed by his being in 
 them ; and here, by their being in him. The same Spirit 
 of heavenly light, and holy love dwelling in both, though 
 in a different degree, and animating both. 
 
 Last of all. They are described by their conversation and 
 course of life : they " walk not after the flesh, but after the 
 Spirit." I shall not stay to give all the acceptations of the 
 word Jlesh in holy scripture. In this verse it signifies that 
 corrupt nature in which we are born, derived to us from 
 Adam, in whom all died. It chiefly consists in alienation 
 of heart from God, inability, or rather aversion to what is 
 spiritually good, with an habitual and prevailing propen- 
 sity to sin. This old defiled nature is called Jlesk with 
 great propriety ; being propagated from one generation to 
 another in the seed of flesh ; exerting itself by our mem- 
 bers which are carnal ; and inflamed by sensible surround- 
 ing objects. 
 
 This nature does not reign in them who are in Christ 
 
OF JUSTIFIED PEllSONS. 299 
 
 Jesus. Once indeed, it sat upon the throne of the heart, 
 and gave hiw from thence ; but now its authority is put 
 down. And though sometimes it may usurp, and lead 
 captive too, yet they will never own it as their sovereign, 
 so as tamely to follow, and be led by it : No ; they walk 
 after the Spirit; which signifies, that divine and holy 
 frame that is introduced upon the soul when born again, 
 and made a new creature. The former old nature was 
 from the first Adam, and is earthly and polluting ; this 
 divine principle is from the second Adam, who is a pure 
 and quickening Spirit, and it powerfully inclines to walk 
 in newness of life. Not but there is a continued conflict 
 between those two in the soul during the present state ; 
 but if the renewed soul is betrayed by temptation into the 
 service of the flesh, it can find no peace there. Whereas, 
 it delights in the law of God after the inward man, and 
 with pleasure walks in his ways. As the metaphor of 
 walking, signifies a continued progressive motion ; so they 
 press forward and persevere. 
 
 The words being now explained, I propose to discourse 
 from them in the following manner — To illustrate farther 
 this privilege of no condemnation — Their character who 
 have a title to it — And to conclude each of these with a 
 few practical reflections. 
 
 I. With regard to the first of these, I would observe in 
 general, that this condemnation is no other than the sen- 
 tence of a righteous God, adjudging the sinner whom he 
 has found guilty to the first and second death, which is 
 comprehensive of every kind of woe. 
 
 This sentence the unbelieving and impenitent are liable 
 to in life ; — fall under at death ; — and in the great day of 
 the Lord. — The consideration of these particulars will 
 contribute to set this great privilege in some degree of 
 light. 
 
 1. Impenitent sinners are condemned at the bar of con- 
 science. Every transgressor, especially under gospel light, 
 is guilty to himself, or from his own conviction. Having 
 committed what he knows to be sin, which is a transgres- 
 
300 THE ELESSEDIS'ESS AND CHARACTEIi 
 
 sion of the law, accusing thoughts arise in the soul, and a 
 sentence within his own bosom is pronounced against him. 
 This is truly the voice of God, and an indication of a future 
 and more solemn reckoning. And though, by an obstinate 
 course of sinning, in the righteous judgment of God, these 
 rebukes may be smothered in security, and conscience be- 
 come seared as with a hot iron, yet what is written by the 
 finger of God there, will remain. And sometimes the aw- 
 ful verdict has been repeated in the sinner's ear ; as the 
 thunders at mount Sinai, so dreadfully distracting, as to 
 embitter every comfort, break all his bones, and make him 
 go quick down to hell. And no wonder ; for if cast at the 
 bar below, how will he stand before the dread tribunal 
 above 1 " If our heart condemn us, God is greater than the 
 heart, and knows all things." 
 
 2. The impenitent sinner is condemned in the hour of 
 death. Then the former sentence will be repeated, and 
 that in a more awful manner than ever conscience did in 
 this life. Then the execution of the sentence will proper- 
 ly begin, by adjudging the body to the prison of the grave, 
 and the forlorn soul to the deep ; like the fallen angels, to 
 be reserved in chains under darkness, to the judgment of 
 the great day. Then that faithful monitor, whose mouth 
 thou hast often stopped, will speak freely, justify God in thy 
 condemnation, which will tear in pieces, when there is 
 none to deUver. Then it will bring to mind the merciful 
 days of thy visitation, the many tender calls of grace, and 
 stri\ings of his Spirit with thee, and thy monstrous folly 
 in resisting them all ; which, though nothing more were 
 inflicted, will be as the gall of asps within thee, or the 
 worm that never dies. 
 
 And now the sentence is irrevocable. In this life there 
 might have been an appeal from it ; after death there is 
 none. Many awakened souls, convinced of sin, have been 
 accused and condemned at the bar of conscience ; but by 
 appealing to a mercy-seat, through faith in a Mediator, the 
 sentence has been reversed, and a pardon issued forth, and 
 sealed. But if judgment go against thee at the hour of 
 
OP JUSTIFIED PERSONS. 301 
 
 death, it will never be recalled. He that is filthy then, 
 will be filthy still. No reclaiming bill, if I may speak so, 
 will be admitted. No supplications will prevail, though 
 offered with strong cries and tears. 
 
 3. The unrenewed and impenitent sinner will be con- 
 demned at the great assize, and general judgment of the 
 world. Then what was formerly transacted in the court of 
 conscience, and privately in the hour of death, will be pub- 
 licly confirmed, and pronounced before a crowded assera- 
 ])ly of angels and men. Need I enlarge upon this before a 
 Christian auditory, who have so much said in their Bibles 
 of the day of the Lord 1 Alas ! we are slow of understand- 
 ing. How feeble is the faith of the best ! Without at- 
 tempting to embellish, holy scripture represents, and thine 
 eyes shall see the tremendous process conducted in some 
 such form as this. 
 
 In a time of great security with our world, perhaps at 
 midnight, the trump of God shaU sound, and the dead 
 arise. The Ancient of Days shall ascend the great white 
 throne, and before him shall all nations be gathered. The 
 books being opened, the law will accuse of many breaches 
 of it ; the gospel of a vile contempt of the remedy revealed 
 there ; and the conscience will so clearly attest the truth 
 of both, that the sinner wiU be speecliless. By this time 
 his face wiU be turning pale, and his eyes failing him for 
 fear of what is to follow. For if a Moses did quake and 
 tremble at the delivery of the law, much more wiU the 
 boldest sinner at the execution of it. 
 
 And now God will speak to him in wrath. How often 
 did I warn thee in yonder world, to prepare for this day, 
 and thou wouldest not 1 Hadst thou been informed of a 
 thief who designed to break in upon thy house, thou 
 wouldest have watched ; tliine immortal soul, it seems, was 
 not worthy of so much care. Thoughtless wretch ! Thine 
 ear was always open to the call of thy lusts, and the solici- 
 tations of Satan ; to me only it was deaf. Thy life has 
 been a continued revolt from me ; and now, what has been 
 thy choice hitherto, shall be thy doom for ever. Depart 
 
302 THE BLESSEDNESS AND CHARACTER 
 
 from me, thou cursed. Depart into everlasting fire, pre- 
 pared for the devil and his angels. 
 
 This is a short account of that condemnation of ungodly 
 men, from -which they that are in Christ Jesus are happily 
 delivered . " there is no condemnation to them." 
 
 1. Even in this life they are justified by faith, and 
 actually brought into a state of favour with God. Upon 
 their unfeigned acceptance of the offered Saviour, they are 
 made the righteousness of God in him, accepted in the 
 Beloved, and pass from death unto life. Their pardon, 
 when indeed they believe, passes the seals in heaven; 
 though it is not perhaps so clearly recorded in the con- 
 science, as that they can read it to their own comfort. 
 Thus, it is no uncommon thing, that the tender and timor- 
 ous conscience does impute sin, where God has freely for- 
 given it. Henoe it is, that their peace is not without dis- 
 quiet ; their joy is mingled with heaviness ; and they 
 water their couch with their tears. At the same time, 
 though they know it not, he is a God of peace to them ; 
 the remission which he has granted is irrevocable ; and as 
 soon may the distant points of east and west meet, as the 
 guilt of their sins can return, which in his love and pity 
 he has removed from them. 
 
 2. Their absolution from condemnation and wrath is 
 clear and beyond all doubt when they go hence. Upon 
 hearing that sentence, '•' Well done, good and faithful ser- 
 vant, enter thou into the joy of thy Lord," all anxiety is 
 gone. Then the soul that was in bondage all its lifetime, 
 through fear of death, from death finds its cure. Then 
 former perplexing thoughts about their eternal state pass 
 away, the darkness that hung over the mind evanishes, and 
 the true light shineth; the light of God's countenance, 
 which makes them exceeding glad. 
 
 3. And above all, their absolution will be ample and 
 open in the day of the Lord ; when the King shall say to 
 them on the right hand, " Come, ye blessed of my Father, 
 inherit the kingdom prepared for you before the founda- 
 tion of the world." The Lord knows them that are his. 
 
OF JUSTIFIED PERSOiXS. 303 
 
 while in this present state, though they tiiemselves have 
 not the comfortable assurance of this relation. But then 
 he will publicly own them as his friends, his jewels, and 
 his treasure. What was only whispered in the ear for- 
 merly, shall then be proclaimed as upon the house-top. 
 Then every aspersion will be wiped otF, and every thing 
 laid to their charge fully answered to their everlasting 
 honour. Conscience will exult in the sentence ; the innu- 
 merable company of angels will applaud ; and Satan, that 
 restless accuser of the brethren, will be for ever cast out. 
 In a word : then their former sorrows shall fly away, their 
 Joy be full, and such as no creature can take from them. 
 
 Such is the comprehensive privilege of no condemnation 
 to them that are in Christ Jesus. After all, it is beyond 
 description. Or, had I more eloquence than is in the 
 angel's tongue to set it forth, it would be impossible in 
 this state for mortals fully to apprehend it. Like Lot, 
 when compelled by the angels to go out of Sodom, he per- 
 ceived not the mercy of his deliverance, till he saw from the 
 mountain wliither he had fled, the dismal overthrow of the 
 devoted cities of the plain, and their smoke ascending as a 
 furnace. Just so, when the day of the Lord shall burn as 
 an oven ; when the many thousands of the redeemed shall 
 stand on the King's right hand, and see from thence the 
 terrible execution of the sentence, the wicked consuming 
 like dross ; then, and not till then, will they understand 
 more perfectly the riches and extent of this privilege. 
 Then the meaning of this passage will be fully known, and 
 believed by all of that great assembly ; " there is therefore 
 now no condemnation to them that are in Christ Jesus." 
 
 A most comfortable privilege you will say ; but are all 
 partakers of it 1 They are not. Every son and daughter 
 of Adam is condemned already for the breach of the first 
 covenant, and, they are children of wrath, by nature, as 
 well as by wicked practice ; on that account, judgment has 
 come on all men to condemnation. It is only those there- 
 fore, who receive the abundance of grace, and the gift of 
 righteousness, that shall reign in life, by one Jesus Christ. 
 
304 THE BLESSEDNESS AND CHARACTER 
 
 Or, in. other words, the inestimable mercy of no condemna- 
 tion belongs only to them that are in Christ Jesus, " who 
 walk not after the flesh, but after the Spirit." — Which 
 brings me forward, 
 
 II. To illustrate their character to whom this privilege 
 of no condemnation does belong. — And upon this head I 
 shall follow the description given of them, in the same or- 
 der in which it is expressed in the text. 
 
 They " are in Christ Jesus." This phrase, frequent in 
 holy writ, implies much more than being baptized into his 
 name, or owning him as our Master in the external ob- 
 servance of his institutions. Many of this kind will be 
 reprobated by him at the last day ; but to them that are 
 in Christ Jesus there is no condemnation. The former 
 were baptized with water only, and not with the Holy 
 Ghost. They have no communication with the stock of 
 life, nor vital influences ministered to them ; they are 
 cumberers of the ground; at best they bear leaves only, 
 and have no fruit to holiness. In point of external church 
 privileges, their case seems to resemble that of Esau ; who 
 lay in the same womb with Jacob, was born and brought 
 up in the same family, then the church of God, and mark- 
 ed with the same seal and sacrament of circumcision. But 
 as Esau profanely sold his birthright for a mess of pottage ; 
 in like manner, many who were baptized into Christ, part 
 with him and heaven, for the pleasures of sin, the gain and 
 glory of the world ; and thus being found despisers of grace, 
 are Anally cut off". — Let me observe. 
 
 That the expression, of being "in Christ Jesus," implies 
 a real union with him, by faith unfeigned, and his Spirit 
 dwelling in us. Holy scripture exhibits this in a variety 
 of sensible images, by these to give us some idea of this 
 oneness. There is scarce any way in which two things are 
 said to be one, either in a natural or political sense, but 
 inspiration has adopted it to represent this union, and 
 confirm us in the belief of it. Thus, as the married pair 
 are no more twain but one, so is Christ and the church. 
 As the building stands upon the foundation, so are be- 
 
OF JUSTIFIED PERSONS. 305 
 
 lievers built up a spiritual house, founded upon that stone 
 elect and precious, which God has laid in Zion. These, 
 and many other similitudes that might be named, imply a 
 relation very intimate and dear ; especially that similitude 
 of the vine and the branches, which our Saviour insists 
 upon, more fully to express this mysterious union. 
 
 More particularly, we would consider the stock and root 
 into which we are graffed ; and that is no other than Christ 
 Jesus, who calls himself the true Vine ; by the apostle 
 Paul he is called the true Olive, Rom. xi. 17; and, in the 
 prophetic writings, the Root of Jesse, and the righteous 
 Branch. When we had all died in Adam, and were as 
 withered branches ripening for eternal fire, then in mercy 
 God prepared this root as a stock of life, in which he would 
 insert those whom he would bring to glory. Like all others 
 of Adam's family, these branches were growing wild on the 
 stock of corrupt nature, bearing no fruit but what was 
 bitter and unsavoury, walking in the vanity of their minds, 
 and estranged from God and the excellence of things di- 
 vine : but being transplanted into the second Adam, who 
 is a quickening Spirit, they have life from this root, and 
 have it more abundantly. And now the barren wilderness 
 becomes a fruitful field, and blossoms like the rose. It 
 buds forth in holy desires after God, and conformity to 
 him, a readiness and delight to do his will, and in all the 
 fruits of righteousness to his praise. Thus they live, yet 
 not they, but Christ liveth in them, as their righteousness, 
 sanctification, and constant supply. 
 
 In fine : I would observe upon this branch of the sub- 
 ject, that though the nature of this union, and way of 
 making it up, be much a secret, that is no good objection 
 to its reality, and our believing it. Because it is myste- 
 rious, the pride of reason may puzzle and perplex, start 
 difficulties, and treat this union as chimerical. But, be- 
 fore this mystery, so often mentioned in scripture, be dis- 
 carded, let boasted reason explain to us the union between 
 soul and body ; how spirit acts upon matter, and thought 
 so quickly puts it in motion : let reason tell us how the 
 u 
 
306 THE BLESSEDNESS AND CHARACTER 
 
 bones grow in the womb of her that is with child ; or how 
 sound communicates our inward sentiments to one another. 
 These, and many more that might be named, are facts of 
 which no one entertains the least doubt ; though, at the 
 same time, as to the mode or manner, we have no concep- 
 tion. And if, in things within the sphere of nature, and 
 sensible observation, there are difficulties which we cannot 
 solve ; shall we marvel, or deny the truth of supernatural 
 things, which are more remote from our view, though at- 
 tested by infallible authority 1 
 
 Nor is this union more certain, than that the usual 
 means of forming it are, what a thoughtless world calls the 
 ^foolishness of preaching ; accompanied always with a day 
 of power. Then the secure sleeping soul is brought to 
 consider. He is equally amazed at the danger of his con- 
 dition, and his former vain confidence in it. He becomes 
 thoughtful, weary of his present state, and anxious to get 
 rid of it. At first, perhaps, he sees no evasion for him. 
 Like Israel of old, with the Philistines before, and Assy- 
 rians behind, so is it sometimes with the sinner under 
 strong convictions ; hell, as it were naked before him, and 
 the wrath of God treading at his heels. At length the 
 door of mercy is seen, and the way to it through Jesus the 
 Mediator of the new covenant. He repairs thither, re- 
 solved, that if he perish, he shall perish at the Redeemer's 
 feet. Thus the soul comes out of itself, as it were, and is 
 brought into Christ Jesus. 
 
 The last part of their character, to whom there is no 
 condemnation, is their conversation in a present evil 
 world : " They walk not after the flesh, but after the Spi- 
 rit." Which will be the subject of another discourse. — In 
 the mean time, the reflections from what has been said are 
 as follow. 
 
 1. From the connection between this verse, and the pre- 
 ceding chapter, we are led to observe, that the lot of the 
 people of God, in this life, is not constant depression upon 
 the one hand, nor uninterrupted triumph on the other, but 
 something compounded of both. At one season, a seed- 
 
OF JUSTIFIED PERSONS. 307 
 
 time of tears; at another, an harvest of joy. To-day walk- 
 ing in the light of God's countenance, and beholding the 
 face of their heavenly Father ; by and by walking in dark- 
 ness, and neither sun nor stars appearing to them. 
 
 In these vicissitudes, the Christian need not think that 
 any strange thing befiils him. Consult the lives of worthies 
 who have fought the good fight, and are now inheriting 
 the promises, and we will find it to have been their case. 
 It is to be expected in a militant state, and fliows from 
 these jarring principles in a justified person, the spirit lust- 
 ing against the flesh, and tlie flesh against the spirit. And 
 in proportion to the prevalence of the one or other of these, 
 his sorrows or consolations will abound. The best of saints 
 have not escaped the trial, no nor the Holy One of God ; 
 who, in life, and in death, knew no corruption natural or 
 moral, and yet experienced the hour and power of dark- 
 ness. When, therefore, his followers meet with somewhat 
 similar, let them not censure the ways of God, nor despond. 
 It is not always his fortune to have a fair wind, who yet 
 makes a prosperous voyage, and gets safely into the har- 
 bour. 
 
 2. Is there no condemnation to them that are in Christ 
 Jesus ? How inexpressibly strong are our obligations to 
 him, through whom we receive this privilege ? May not 
 his name be very precious to you, the name of Jesus, who 
 saves from the wrath to come? Ought not that life of 
 yours, which he has so dearly ransomed, be wholly devoted 
 to him ? Though he has not as yet saved thine eyes from 
 tears, nor secured thy feet altogether against falling ; hav- 
 ing delivered thy soul from death, the second death, 
 shouldest not thou walk circumspectly before him in the 
 land of the living ? 
 
 3. Though there is no condemnation to them that are 
 in Christ Jesus, the apostle has not said, nor will any jus- 
 tified soul say, that there is no sin in him. While, there- 
 fore, you triumph in the one, let the remembrance of the 
 other keep you humble. Articles of accusation could be 
 easily framed, and as easily proved, ever since you were 
 
308 THE BLESSEDNESS AND CHARACTER 
 
 brought into a justified state; articles sufficient to cast 
 you out of the presence of God, and divorce you from him 
 for ever. But his gifts and callings are all without re- 
 pentance ; and having glorified the head, he will not de- 
 stroy the members. Correction for backslidings they shall 
 receive; but, though chastened, they shall not be con- 
 demned with the world. 
 
 I do not speak thus to proclaim liberty to sin, or any 
 indulgence in it. Sure I am, no gracious soul will so 
 basely pervert this salutary doctrine, God forbid ; but I 
 mention it, to show how exceeding abundant the grace of 
 the Redeemer is, and to encourage you in the conflict with 
 your most secret and beloved lusts. For though these can- 
 not so far prevail in a child of God, as utterly to destroy 
 him ; yet, if indulged, they will break his bones. Though 
 they cannot succeed so far as to cast him into the infernal 
 prison ; yet they may kindle an hell in his bosom, from the 
 bitter remorse of an awakened conscience. 
 
 4. If there be no condemnation to them that are in 
 Christ Jesus, then there is nothing but condemnation to 
 them that are out of him. Thou art condemned as a trans- 
 gressor by the holy law of God, and likewise by the gospel 
 which thou hast despised ; and conscience, hadst thou ears 
 to hear, announces the sentence : this is a threefold cord 
 which is not easily broken ; a cord to many, it is to be 
 feared, like the chain by which the fallen angels are bound 
 over to the judgment of the great day. Possibly thou art 
 crying. Peace, peace to thyself, though thou be walking 
 after the imagination of thine own heart, adding drunken- 
 ness to thirst. But whence all this quiet, when such 
 dangers threaten? Only from shutting thine eyes, and 
 fatally putting the evil day far oif. And canst thou indeed 
 believe, that banishing it from thy thoughts will put it out 
 of being ? Whether thou sleep or wake, be sober or be- 
 side thyself, that day lingereth not, nor thy damnation 
 with it. 
 
 What meanest thou, sleeper! Methinks what thou 
 hast heard of this condemnation may be feet to the lame, 
 
OF JUSTIFIED PERSONS. 309 
 
 or as wings to make thee fly to the Saviour, as the hope 
 set before thee ; may take rest from thine eyes, and slum- 
 ber from thine eyelids, till thou find a sanctuary in him, a 
 hiding-place from the storm. For thy soul's sake do not 
 tarry. Be speedy in this most important concern. What 
 wouldest thou say, upon seeing prisoners under sentence 
 of death sporting with their irons to-day, when to-morrow 
 they are to be led forth to execution ? But it is an object 
 unspeakably more shocking, to see careless sinners walk- 
 ing in the sight of their eyes, and ways of their own incor- 
 rigible heart, when, at the same time, the wrath of God is 
 abiding on them, and eternal perdition is standing at the 
 door. 
 
 5. As they only escape this condemnation who are in 
 Christ Jesus ; conclude not hastily, nor without impartial 
 examination, that this is your state. With respect to too 
 many, they never called it in question, nor bestowed a 
 serious thought upon the subject. It is enough to others, 
 that they are called by the Christian name ; though they 
 have not put on Christ, nor are baptized with his Spirit ; 
 though they never had that holy thing, his image, formed 
 in them. Thus they have the name, but are destitute of 
 the nature. Of this character our Saviour speaks, John 
 XV. 2. " Every branch in me," says Christ, in him by pro- 
 fession only, "that beareth not fruit, the husbandman tak- 
 eth away." They are lopped off as barren and hurtful. 
 By the fruit, therefore, may the vital vegetative connec 
 tion with the true vine be known. The change is substan- 
 tially the same in all who are in Christ Jesus ; the circum- 
 stances preparatory to, or attending the change, are vari- 
 ous. In some instantaneous almost and gentle ; in others 
 more gradual, and with sharper pangs of the new birth. 
 And who is it will prescribe to him in these operations, or 
 be so presumptuous as to find fault I 
 
(310) 
 
 SERMON VIII. 
 
 THE BLESSEDNESS AND CHARACTER OF JUSTIFIED 
 PERSONS. 
 
 EoM. viii. 1. — " There is therefore now no condemnation to them that 
 are in Christ Jesus, who walk not after the flesh, but after the 
 
 Spirit." 
 
 Having discoursed of this privilege of " no condemnation," 
 and of their state who have a title to it, to wit, they " are 
 in Christ Jesus;" I proceed to illustrate the remaining 
 part of their character as exhibited in this text. 
 
 They " walk not after the flesh." By 'flesh' I under- 
 stood the corrupted nature in which we were born, derived 
 to us from Adam, which is totally repugnant to the most 
 holy nature and will of God. Among other names given 
 it in Scripture, it is called by the significant one of " a 
 body of death ;" intimating, that as its operations are kill- 
 ing in the issue, so, like the natural body, it has many 
 members. But they that are in Christ Jesus have put off' 
 all these, — are purged from them, and have disclaimed 
 their jurisdiction. 
 
 1. They walk not after the lust of the eye, or are not 
 under the dominion of covetousness. To a carnal man, 
 his fortune and wealth, his gold and silver are the supreme 
 good, and the idols which he worships ; setting his whole 
 heart upon them, and " saying to the gold. Thou art my 
 hope ; and to the fine gold, Thou art my confidence." His 
 thirst for these is unquenchable, — his endeavours to obtain 
 them unremitting, — and he is saving and sordid in the 
 use of them, neglecting what he owes to God and man in 
 the works of piety and charity. 
 
THE BLESSEDNESS AND CHARACTER, ETC. 311 
 
 But they that are in Christ Jesus do not thus walk after 
 this idol, or fall down before it. I do not mean that the 
 Christian is a sluggard or idle. No. Such are the bane 
 and burden of society. He is diligent in his affairs ; and, 
 when successful, he is thankful for the blessings and bounty 
 of providence. But he seeks not these in the first place. 
 That pre-eminence he gives to God, and therefore can 
 willingly give up with them all for his sake, and heavenly 
 treasures. In a word, he does not so walk after a portion 
 in this life, as to neglect the other, or go a-whoring from 
 his God. 
 
 2. He walks not after the flesh in the common and foul- 
 est sense of the word, — I mean in intemperance, which 
 often go hand in hand. A course of this kind has such a 
 notorious turpitude in it, is so defiling to the soul, and 
 defamatory to the name, that his reason and renewed 
 nature remonstrate and abhor it. While the sensualist 
 moves in the degrading and destructive circle of his cups 
 of excess, and filthy pleasures — the impurities of the night 
 succeeding the debauch of the day — these are not the 
 walks where you will find the man that is in Christ Jesus. 
 He has no fellowship with these unfruitful works of dark- 
 ness. Sobriety and chastity are amiable virtues in his 
 esteem. He considers his body as a consecrated temple to 
 the Lord; and that to defile it would be more criminal 
 in him than Belshazzar's profanity, who, when entertain- 
 ing his lords and concubines, caused bring the vessels of 
 the house of the Lord, that they might riot and drink out 
 of them. 
 
 3. He walks not in the pride of life. This is another 
 branch of corrupt nature, or member of the body of death, 
 by which many are enslaved. They are puffed up with a 
 high conceit of their own excellencies ; and think that these 
 qualify them to shine and be observed in the world, like 
 the natural sun in the firmament, whose brightness darkens 
 the stars around him. Their passion for applause and 
 fame, superiority to others, and testimonies of respect, is 
 ardent. Of these they can never have enough. If these 
 
312 THE BLESSEDNESS AND CHARACTER 
 
 are withheld in any instance, the proud man is enraged at 
 a blind or invidious world, which does not see his worth, 
 or has not candour to acknowledge it. 
 
 The reverse of this character is his temper and walk, 
 who is in Christ Jesus. Sensible that he is vanity in him- 
 self, polluted in his nature, provoking in his conduct, and 
 that many evils compass him about, his heart is not 
 haughty nor his eyes lofty. Conscious that the divine be- 
 nignity to him has been unmerited and free, he walks 
 humbly with God. Far from being puffed up with his 
 wealth, or the world's applause, with his knowledge, or 
 any endowments which he is possessed of, he esteems more 
 highly the honour that comes of God : and his inward sen- 
 timents are, " I have nothing but what I have received, 
 and by the grace of God I am what I am." Thus glorying 
 only in the Lord, and putting no confidence in the flesh, 
 he rejoices in Christ Jesus, in whom alone he has right- 
 eousness and strength. 
 
 To say no more upon this head, in his deportment to- 
 ward others he studies to " do nothing through strife or 
 vain-glory." And, " putting away all anger, malice, hypo- 
 crisy, and evil-speaking, in lowliness of mind he prefers, 
 and" — impressed deeply with his own defects — " he esteems 
 others better than himself." 
 
 We come now to the conclusion of their character to 
 whom there is no condemnation : — they " walk after the 
 Spirit." From which words I shall consider the principle, 
 — the rule, — and some of the properties of this their walk. 
 
 The principle of their walk is called the " Spirit." By 
 this we are not to understand that inspiration of the Al- 
 mighty which enabled prophets and apostles, and other 
 holy men of God, unerringly to deliver his mind to the 
 church. Modern pretences by Quietists and others to 
 that kind of spirit, cannot justly claim belief, as these dis- 
 parage the perfection of holy Scripture, and open a door 
 to any delusion, 
 
 1. By the ' Spirit,' here, I understand the Holy Ghost 
 himself, the third person of the adorable Trinity. He is 
 
OF JUSTIFIED PEIISONS. 313 
 
 that to the soul which the soul is to the body, — the foun- 
 tain of its sense, motion, and activity. There are expres- 
 sions in the word of God which would incline one to think, 
 that, by giving the Spirit to believers, something more is 
 meant than either his miraculous gifts or sanctifying 
 graces, even himself. Thus he is said to dwell in them, 
 and they are called his temples, — as if he inhabited these 
 as the shekinah resided in Solomon's temple. Be that as 
 it will, I observe, 
 
 2. That the Spirit is the principle of the Christian's 
 walk, as he infuses those holy dispositions which are the 
 seed and spring of a new life in the soul. Prior to this, 
 the sinner was destitute of spiritual sense and motion ; 
 and the state of the soul not unlike the chaos in the in- 
 fancy of our earth, when all was darkness and disorder : — 
 but as the operation of the Spirit then produced the life of 
 animal nature; just so, it is his powerful agency still that 
 produces the life of grace in those who were dead in tres- 
 passes and sins. When scattered about the grave's mouth, 
 or rather lying in it, he visits the soul, inspires the breath 
 and flame of heaven to animate and warm the cold heart. 
 It is on account of this good work, that he is so fre- 
 quently in Scripture called "holy." This title has not 
 such immediate respect to his nature, as to his office and 
 operations in sanctifying his people. 
 
 3. lie is the principle of their walk, in respect of these 
 gracious fruits, or parts of the Christian temper in them, 
 of which he is the author. The former operation of the 
 Spirit infusing life, is as it were the root ; the latter are 
 the branches that spring from it. They constitute the 
 new man, and his members are complete, not one is want- 
 ing. In their exercise, indeed, they are not equally illus- 
 trious in the children of God. An Abraham is more emi- 
 nent in faith than any. Moses is conspicuous in mildness 
 of spirit ; David in devotion ; Job in patience ; Daniel, and 
 the three Hebrew captives, in resolution and fortitude ; 
 l*aul in fervency of love and zeal for his divine Master. 
 Kor are these various graces alike vigorous at all times in 
 
314 THE BLESSEDNESS AND CHARACTER 
 
 the same soul ; but the seeds of them are all planted there, 
 — they are the springs of action, and have an influence 
 less or more upon the Christian's walk. 
 
 4. Another source and principle of this walk is the Spirit 
 in his quickening power and energy. This is something 
 distinct from any of the former. The divine Kfe, or truth 
 of grace, may be in a soul, where it is very dormant and 
 languid. Hence are these requests of the Psalmist ; 
 " Quicken me, incline mine heart ;" and the prayer of the 
 disciples, " Lord, increase our faith ! " Have not the chil- 
 dren of God known the unhappy seasons, when there re- 
 mained Httle or no spirit in them for duty, or readiness 
 to the good work 1 When they had little relish of divine 
 things, could scarcely open their mouths in prayer, and 
 had no ear to hear the word of God ? In that decayed 
 condition. He who first infused the principle of life, and 
 planted the immortal seed, is as the dew of heaven to make 
 it revive, exert itself, and flourish. In his former work of 
 quickening souls when dead, he was the sole efficient cause. 
 In this they are workers together with him ; for these re- 
 newed and seasonable supplies of grace are not bestowed 
 upon them in vain. " I will put my Spirit within them," 
 says God ; and not that only, but " I will cause them to 
 walk in my ways." 
 
 Thus much for the principle of their walk who are in 
 Christ Jesus. Let us now consider the rule of it. 
 
 1. The rule of their walk is not the pernicious maxims 
 of the world, nor the customs dictated by dissipation, folly, 
 and madness. Far from aflecting singularity, the Chris- 
 tian can accommodate liimself to innocent modes of dress 
 and behaviour ; and thinks it his duty to be agreeable to 
 all, for their good with whom he converses. But he can- 
 not subject his holy profession to the times, nor his prac- 
 tice to the humours of every company he falls in with. 
 " Be not conformed to the world," says Paul, Rom. xii. 2. 
 He who submits to the judgment of the world, for the 
 truth of his religion, the purity of his morals, or knowledge 
 of the ways and laws of God, will find himself deceived in 
 
OF JUSTIFIED PEKSOXS. 315 
 
 the issue. Nor are the decisions of any man, or society of 
 men, his rule, however respectable they may be for wisdom 
 and sanctity, — they are fallible; — the best have erred; 
 — and, in following them implicitly, we may be misled. 
 Tlierefore, 
 
 2. The rule of their walk is the word and testimony of 
 Jesus, — the word of the living God, their King, their Law- 
 giver, and Judge. This is the standard of our faith and 
 duty, as it will be of our judgment in the great day of 
 decision. As many, therefore, as walk after the Spirit, 
 walk likewise according to this rule. Betwixt these two 
 there is perfect harmony ; the written word being truly 
 the mind of the Spirit, and what he saith to the churches. 
 If an angel from heaven speak not according to it, he is 
 not to be heard ; nor any pretended revelations from the 
 Spirit. 
 
 I proceed now to mention some things peculiar to this 
 walk after the Spirit, and characteristic of the Christian's 
 course heavenward. 
 
 1. It is not without difficulty and danger. He is mili- 
 tant in every step of it. The body of death, remains of 
 which are in the best, is a mighty incumbrance ; it not 
 only retards, but it also exerts all its malignity and strength 
 to oppose the Christian and turn him back. " I find then 
 a law," said one of the holiest of mere men, " that when 
 I would do good, evil is present with me," Rom. vii. 21. 
 This is our bosom foe. A foe from which we can neither 
 fly nor altogether put him to flight. While dwelling in 
 houses of clay, he will cleave to us as a girdle to the loins 
 of a man. In full concert with other enemies without us, 
 the conflict is perilous and without intermission, till death, 
 friendly death, put an end to the painful contest. Not- 
 withstanding these difficulties, 
 
 2. This walk after the Spirit is, of all others, the most 
 comfortable. It is walking in the light, in the knowledge 
 of supernatural and divine things, which are delightful, 
 and impressive of their own image upon the soul. In this 
 light the heirs of salvation know their way, and whither 
 
316 THE BLESSEDNESS AND CHARACTER 
 
 they are going. Their obedience is unconstrained, except 
 from love, — it is spontaneous and free. " I walk at liberty," 
 says David, " for I seek thy precepts," Psal. cxix. 45. The 
 way itself is pleasantness and peace ; and nothing can be 
 more desirable than the company they find in it. As is 
 said of Enoch, they walk with God ; so that they are never 
 alone, a heavenly Father is with them. In this way they 
 have the Spirit itself, who sometimes whispers their adop- 
 tion. They have angels to keep them in the way, and 
 the testimony of conscience as a source of joy. In few 
 words — here the redeemed of the Lord do walk, and are 
 fellow-travellers to the heavenly Zion. Here may be seen 
 the footsteps of all who have gone before them to glory. 
 
 3. They are progressive. And so much is implied in 
 the metaphor of walking ; which is a bodily motion, and 
 gradual remove from one place to another. Agreeably to 
 this, in walking after the Spirit, there is a departure from 
 ourselves, to draw near to God, and be entirely devoted 
 to him; the heart removes from trust in itself, to de- 
 pendence upon the Saviour; from sin to holiness; from 
 setting the affections on things of this earth, to seek the 
 better and heavenly country. Thus they go from strength 
 to strength. Their faith increases in vigour; their love 
 is more ardent ; their hope becomes more stable ; and in 
 the fruits of righteousness they increase daily. In this 
 manner they press forward. Not but they meet with ob- 
 structions to stop their progress, or temptations to turn 
 them aside into crooked paths ; but they cannot continue, 
 or, like the wicked, walk on in these. Nay, by their falls 
 they are taught humility and vigilance, more earnestness 
 at a throne of grace, and to quicken their pace for the 
 future. 
 
 4. They are uniform in walking after the Spirit. There 
 is a great difference betwixt accidentally stepping into a 
 road for a little, and walking or habitually treading in it. 
 Saul was once found among the prophets, and prophesied 
 too ; yet he seems to have been a stranger to the Spirit of 
 holiness. An Ahab occasionally humbled himself, but that 
 
OF JUSTIFIED PERSOXS. 317 
 
 was not his way — being destitute of the truly contrite 
 heart. Thus, in the motley character of many, some things 
 are like a saint ; much more about them is like the slave 
 of sin. One step, in appearance, is in the road of their 
 holy calling ; but their more usual way is according to the 
 course of this world. Their religion is like a season bird, 
 seen only at certain times ; and, like their clothes, is 
 changed or laid aside, as suits the times and company 
 they converse with. 
 
 It is not so with them that walk after the Spirit. Their 
 conversation is more of a piece. They walk with wisdom 
 at home in a perfect way, and with wisdom toward them 
 that are without. They are in the fear of God all the day 
 long, and habitually through every day of life. Gross de- 
 viations there are sometimes from the right way, like those 
 of David and Peter; but these are no more sufficient to 
 conclude them walkers after the flesh, than the baptism 
 of Simon Magus, and his mingling with the disciples for 
 some time, were sufficient to denominate him a child of 
 God. 
 
 5. They persevere in this course. Their path is as the 
 light of the morning sun, that shineth more and more 
 unto the perfect day ; and that is the sure end and termi- 
 nation of their walk. It is true, that there have been in 
 every age who have fiiUen from a high profession, and 
 turned aside from the holy commandment once delivered 
 to them. That, however, is no evidence that the immortal 
 seed is corruptible, and will utterly decay, but a clear proof 
 that it was never sown in the heart. In a state of inno- 
 cence, the divine life was lost, as was the case with Adam. 
 And however vigorous it may be in any saint upon earth, 
 without renewed supplies of strength it would decay and 
 fail. But the Spirit after whom they walk is a perennial, 
 refreshing spring. He first infused grace ; he cherishes 
 and makes it grow. Therefore, though an innocent man 
 could be seduced, sin, and die ; he that is born of the 
 Spirit, and walks after the Spirit, cannot sin unto death. 
 
318 THE BLESSEDXESS AND CHARACTER 
 
 Thus the mercy that prevented the sinner in effectual call- 
 ing, crowns him with perseverance. 
 
 I shall now conclude with some practical improvement. 
 
 1. Let me call upon you once more, to prove your own 
 selves, what manner of spirit you are of; or what is the 
 ruling principle of your thoughts, purposes, affections, and 
 daily walk. Think not that you are in Christ Jesus be- 
 cause you are in visible communion with his church, and 
 enjoy the privileges of it ; for they are not all Israel that 
 are of Israel. As, in the ark, there was an accursed Ham 
 and a blessed Shem, — as, in the family of Christ, there was 
 a treacherous Judas and a beloved John, — so, in his church, 
 there is a mixed multitude ; — many pretending to be the 
 sons of God, who belong not to the adoption. 
 
 In some the spirit of slumber does prevail, which has 
 closed their eyes. With regard to eternal concerns they 
 are in a deep sleep, dreaming of peace and safety when de- 
 struction is at hand. In others, a sensual and worldly 
 spirit reigns. They have a heart for nothing but animal 
 gratifications, or the perishing gain and glory of a present 
 life. In some the evil spirit presides — I mean the god of 
 this world, who is said to work in the children of disobe- 
 dience. A spirit that lusteth to envy, resentment, and 
 wrath, malice and mischief of every kind. 
 
 Be not deceived ; they that are Christ's, to whom there 
 is no condemnation, have put off all these. Instead of 
 walking after them, they have crucified these vile affec- 
 tions, and maintain a daily conflict with every lust that 
 wars against the soul. If at any time they are decoyed 
 and enticed to serve them, it is such service as Israel gave 
 Pharaoh in Egypt, involuntary and reluctant, attended 
 with trouble and anguish. But to assist you further in 
 this important inquiry, consider, 
 
 2. If you are walking after the Spirit, and not after the 
 flesh, he is in you a good Spirit. He illuminates the mind, 
 and inclines the heart, exciting to the exercise of these 
 good dispositions which he has planted in you. For, as 
 
OF JUSTIFIED PERSONS. 319 
 
 Christ and his Spirit are inseparable, just so the Spirit 
 and his fruits cannot be asunder. Where this Spirit dwells, 
 there, in a special manner, is supreme love to God, the 
 perfection of beauty, and delight in him ; there will be 
 love unfeigned, love to his children and family, and great 
 good-will to our fellow-men ; relieving their miseries, pity- 
 ing their infirmities, and their follies too, and seeking their 
 good always. 
 
 Once more : — if you are walking after the Spirit, he is 
 in you a spirit of prayer. Under his influence, the soul 
 can no more live without this duty than the natural life 
 can continue without breathing. Nor is it merely the 
 external performance of the duty that is intended. No. 
 The heart will be engaged in it. There will be fervour as 
 well as frequency, — filial confidence through a Mediator, 
 and unfainting perseverance. Are these the fruits of the 
 Spirit in your temper and walk ? — then permit me to offer 
 these few directions. 
 
 1. Follow this guide still. Follow the light and admo- 
 nitions of his blessed word — there you have his counsel 
 and his will — and quench not his motions upon the heart. 
 beware of self-sufficiency, dependence upon your own 
 wisdom, righteousness, and strength, that stumbling-block 
 which has overthrown, wounded, and ruined many. Never 
 forget it, that you could not begin, and cannot continue in 
 well-doing, without this Ploly Spirit ; that the rise, progress, 
 and perfection of grace in the soul, are all from his power- 
 ful agency. lie is the immediate author of the work of 
 faith in you, and the labour of love, and patience of hope ; 
 and the finisher of these too. If we vex and rebel against 
 him, — if we refuse his hand and conduct, — we shall quickly 
 wander, and weary ourselves in the ways of sin. Hence 
 is that prayer of David : " Thy Spirit is good, lead me to 
 the land of uprightness," Psal. cxliii. 10. 
 
 2. Take heed to the way, the narrow way, which leads 
 to the heavenly Zion, that you keep in it. There are so 
 many by-paths in this state, to confound and mislead the 
 traveller, that strict inquiry and attention are necessary. 
 
320 THE BLESSEDNESS AND CHAUACTER^ ETC. 
 
 '•' Thus saith the Lord, Stand ye in the ways and see. Ask 
 for the old paths, where is the good way, and walk therein, 
 and ye shall find rest to your souls," Jer. vi. 16. The way 
 of God's testimonies is the good old path in which the 
 children of God have walked from the beginning till now. 
 Search the divine record, and frequently examine your 
 course by it. When satisfied that you are walking in the 
 truth, and not in any false and crooked way, you will go 
 on comfortably. " I am the way," says Christ ; — abide in 
 him, — and see that ye " walk circumspectly," with exact- 
 ness and accuracy, as the word signifies. Ponder the path 
 of your goings well, as there are snares on every hand; 
 and our way is infested by enemies malicious and artful, 
 to intercept us in our journey, and rob us of our most 
 precious treasure. But let it animate you to vigilance 
 and constancy, 
 
 3. That your guide and leader is both wise and mighty. 
 He knows well your way, your weakness, and your dan- 
 gers ; and he has an arm that is full of power. He guides 
 his meek and lowly followers, and teaches them his way. 
 He giveth power to the faint, and to them that have no 
 might he increaseth strength. He can extricate from 
 any snare. Gates of brass, and bars of iron, or the most 
 formidable obstructions, are broke asunder by him. — 
 Thus, in journeying to the celestial Canaan, every moun- 
 tain shall be brought low before the heirs of salvation; 
 every valley shall be filled up, and rough places become 
 smooth ; yea, the swelling waters of affliction must divide, 
 that the ransomed of the Lord may pass through, and be 
 brought to the inheritance which he has prepared for 
 them . 
 
 EDINBURGH : 
 
 FULLAKTOX AND MACNAB, PRINTF.K?, LEITH WALK. 
 
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