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 V. I 
 
FIFTY -TWO 
 
 SERMON S, 
 
 -ON THE 
 
 BAPTISMAL COVENANT, 
 The CREED, 
 
 The TEN COMMANDMENTS, 
 
 AND OTHER IMPORTANT SUBJECTS OF 
 
 PRACTICAL RELIGION. 
 
 E E I N C 
 
 ONE for EACH SUNDAY in the YEAR, 
 By S A M U E L ,/W A L K E R, A. B a 
 
 FORMERLY OF EXETER COLLECE, OXFORD, AND 
 CURATE OF TRURO IN CORNWALL. 
 
 TO WHICH IS PREFIXED, A 
 
 PREFACE, 
 
 Containing a Full and Authentic Account of the 
 
 AUTHOR'S LIFE and MINISTRY. 
 
 In TWO VOLUMES, 
 
 VOL. I. 
 
 A NEW EDITION, 
 
 11 ' ■ ' — ■ « ■ — m i 
 
 LONDON: 
 
 Printed for C. DILLY, in the Poultry, and 
 
 T. BROWNE, Hull. 
 
 M.DCC.LXXXJX. 
 
V* 
 
 f 
 
 
 £> 
 
 THE 
 
 PREFACE, 
 
 CONTAINING AN ACCOUNT OF THE 
 
 AUTHORS LIFE and MINISTRY. 
 
 TN reading the Works of a man who hath been eminent 
 A in his profeffion, if it be done out of a defire of im- 
 provement, we are felicitous to inquire how he fpent his 
 private hours, and by what means he attained to his fupe- 
 nor degree of excellence. An infight into the Life and 
 Character of an Author, not Only kindles in the inge- 
 nuous mind a laudable defire of imitation, but alfo pre- 
 pares it for the better reception of what he has to ad- 
 vance ; and therefore may be confidered in fome fort as a 
 recommendation of the Work itfelf. This obfervation 
 will perhaps hold good with regard to the compofitions 
 of the learned in other profefTions ; but mult certainly be 
 allowed to have the greateit weight when applied to the 
 writings of thofe who have fhewn the fpirituality of God's 
 Law, and have applied it clofely to the confeience in or. 
 der to produce that convittion of fin which alone can lead 
 us to Christ. The ilrianefs of this divine Law the 
 heart of man naturally rifes againft, and defires to fhake it 
 off as a yoke too heavy to be borne. 
 
 There never indeed appeared but one Perfon upon earth 
 
 Who might juftly give the challenge, Which f you con- 
 
 vmuth me of Jin? and who could appeal to the great 
 
 a 2 Searcher 
 
; v AAccobkt'/ the 
 
 Searcher of hearts, As I came into the world to do tby will, 
 A ha,e I kept thfayhgs. All others, Chm.t only ex- 
 cepted, have need to finite their breafts, and to cry out 
 with the Publican, God, he merciful to me a finner. 
 
 .But though through the degeneracy and impotence of 
 our fallen nature we are rendered incapable of perform- 
 ing a perfea and unfinning obedience to the di.ine will ; 
 2 when we are convinced that men of hie paf.cns with 
 ourfelves have been made more than conquerors over their 
 inbr ed corruptions, have brought forth then-/*/ «u hoU- 
 nt fs in a life uniformly dedicated to the glory of oon .nd 
 X'ood of their brethren, and have at lalt hn.Uied the 
 courfe of this their mortal life with a hope fa J of im- 
 mortality ; we can no longer have any doubt concerning 
 the reality and efficacy of a faving change wrought in 
 their temper and conduft, how difficult foever it may ap- 
 IL to flelfi and blood. And it rema.ns on.y tnat we 
 walk in the fame Heps which they trod, that we may be 
 m ade partakers of the fame precious promiies. 
 
 The force of example is known to be much more pow- 
 erful than that of precept. Thofe who are Chnftians 
 «ot in „ a „;e and outbid profef,* only but « >», <■» 
 l ,ru,h are fet forth as fo many lights in a dark and be- 
 Iwd'world. They are commanded to let their S t f 
 L heforemn that they may fee their Z ocd <v,crks a*dglor0 
 % Father which is in hea-ven. They are the fait of the 
 ear.h ; and they are directed fo to fealon their fpeeeh, 
 hat , may lifter g race unto the hearers Such is the 
 Life <f a' real Chnftian upon earth: and his Writing, 
 aA e, his deceafe may be regarded as the fayings of him 
 w ho being dead yet fpcaheth. 
 
 I „ould not wift to prepoffefs the mind of the Rod r 
 w fih any un : ue bias in favour of the Author of the fol- 
 ding Dif-ourfcs. Let the matter contamed m them 
 
Author'/ Life and Minijlry. V 
 
 be carefully examined by the teft of the written word/ 
 Let the Facts now to be recorded in a fhort fketch of his 
 Life, (hew that what he taught in public he lived in pri- 
 vate, and let them teftify that his minifterial labours were 
 not confined to the pulpit, but that he diligently ufed 
 every other method which feemed likely to promote the 
 falvation of his flock. All that I would requeft of the 
 Reader is, that in comparing the Author's fentiments 
 with the facred Oracles, he would beg of the Father of 
 fpirits to give him a Tingle eye and an humble hear, and 
 to enable him clearly to difcern and affectionately to em- 
 brace the truth as it is in J ejus. 
 
 Humility and fincerity of mind is the only foil where- 
 in the feed of the word v/ill grow up unto eternal life j, 
 and the Bible is the only book from which we can learn 
 to feparate the wheat from the chaff. 
 
 Thofe of the Clergy into whofe hands thefe fheet3 may 
 fall will excufe my importunity, if I befpeak their more 
 careful attention in reviewing the Life and Writings of 
 Mr. Walker : though neither eminence of ftation in the 
 world, nor rare and uncommon attainments in human 
 literature, will excite their admiration ; for he lived and 
 died a Curate ; and though he was no way deficient in 
 any branch of learning pertaining to his profeflion, yet 
 he was engaged in too active and bufy a fcene of life to 
 have leifure to acquire that extent and depth of erudition, 
 which many men of lefs employment without fuperior 
 abilities have attained to. But they will find in him ex- 
 cellencies of another kind, not lefs worthy of their re- 
 gard ; they will here contemplate the Life and Doctrines 
 of one pofieiTed in an eminent degree of the knowledge, 
 fpirit, and zeal of a primitive Chriitian Teacher; of one 
 who, though poor in this world, was rich in faith and good 
 a 3 works % 
 
vi A Account of the 
 
 works ; of one, who had learned to ejleem the reproach of 
 Chriji greater riches than the treafures of Egypt, 
 
 I humbly call upon you, Reverend Brethren, who have 
 taken upon you the folemn and important office of the Mi- 
 niitry, to obfcrve with what diligence and earneit concern 
 for the falvation of the fouls of men he laboured faithfully 
 to fulfil the duties of his function. I befeech you to con- 
 fid er with calm and unprejudiced minds, as a matter of the 
 mm oft importance to yourfelves, whether his fentiments 
 were not exactly agreeable to the revealed word of God ; 
 and his conduct in all things conformed to the examples 
 of faith and patience therein recorded for our instruction 
 and imitation. H upon a cool and difpaffionate examina- 
 tion, you fee reafon to conclude that they were, let me 
 earneitly intreat you to be followers of him as he alfowas of 
 Chriji. It' fuch a conduct fhould expofe you, as it did him, 
 to reproaches and fufFerings,contemptand ridicule, not only 
 from the more openly carelefs and profligate, but even from 
 fome, who though they maintain a decent form ofgodlinefs, 
 are nevertheless unhappy Grangers to the life and power 
 thereof; you will with him remember, that he who fpake as 
 ne-ver man fpake, was defpifed and rejecled of men; and take 
 confolation from thefe encouraging words of yourblefied 
 Mailer, who declared to his difciples that they would have 
 great caufe to rejoice and be exceeding glad, when men mould 
 . revile them and per fe cute them, and fay all manner of evil of 
 themfaljly, for his and his gofpeVsfake. If, with him, you 
 endure hardnefs like good foldiers of Jefus Chrif, not rendring 
 evil for evil, or railing for railing, but contrariwife blefjing ; 
 if you are nothing moved by whatever trials may aflault 
 you, from the iteady and uninterrupted purfuit of your 
 own falvation, and that of thofe who hear you, you will 
 alfo doubtlefs with him be made abundant partakers of the 
 rich conioiations that are in Christ, to fweeten yourpaf- 
 
 fage 
 
Author'; Life and Miniftrj. vil 
 
 fage through this vale of fin and forrow : you will triumph, 
 as he did, in the immediate profpect of approaching diflb- 
 lution, and at laft enter into the pofiemon of that glorious 
 inheritance, wherein he is now praifing the Lord for 
 his grace and mercy, and exulting in the fruition of 
 eternal blifs. 
 
 I will now enter upon the tafk afligned to me of draw- 
 ing up from authentic Memorials a fuccind account of 
 the Life and Miniftry of the Author of the following 
 Difcourfes. 
 
 Our Author, Samuel Walker, was the youngefl of 
 {even children ; he was born at Exeter, on the 16th day 
 of December, in the year of our Lord 17 14. His Parents 
 were Robert Walker of the City of Exeter, Efq; and 
 Margaret his Wife, who was the only Daughter of the 
 Reverend Mr. Richard Hall, Minifter of St. Edmund's 
 and Allhallvws in that City. 
 
 Robert Walker, the Father of Mr. Samuel Walker, was 
 the only Son of Sir Thomas Walker, Knight, who, as his 
 Anceflors had done, reprefented the City of Exeter in many 
 fucceflive Parliaments during the reigns of King Charles I. 
 and King Charles II. Sir Thomas's Lady was Mary, the 
 only Daughter of the Reverend Samuel Hall, A.M. 
 youngefl Son of Dr. Jofeph Hall, Bifhop of Exeter, 
 
 Thus was our Author lineally defcended from that pious, 
 learned, evangelical, and truly Chriftian Prelate, to whom 
 he feemed to have been allied not only by proximity of 
 blood, but likewife by affinity and iimilarity of fentiment; 
 as v/eil as by a yet nobler relationship in grace, by being 
 united, as a living Member of the fame myftical Body, 
 to the fame glorious and exalted Head, Christ Jesus. 
 
 Mr. Samuel Walker, having lived under the care of his 
 
 Parents till he was Eight years of age, was then put to the 
 
 Grammar-School in Exeter, where he continued till he 
 
 a 4 was 
 
viil An Account of the 
 
 was Eighteen ; when he was fent to Exeter College in the 
 Univerfity of ' Oxford y and put under the care of the pre- 
 fent Redor of that Society, Dr. Francis Webber. 
 
 Having taken the degree of Batchelor of Arts in the year 
 1737, he was ordained the latter end of that year, and 
 appointed to the Curacy of Dodcfcomb-Leigb, in the neigh- 
 bourhood of Exeter, where he continued till Angvfl I7j3 . 
 He was prevailed upon by the late Lord Rolle to under- 
 take the charge of his youngeft Brother's education, and 
 to make the Tour of Trance with him ; where Mr. Walker 
 acquired many of thofe polite accomplifhments which adorn 
 the Gentleman. 
 
 About two years after he returned to England* and ac- 
 cepted cf the Curacy of Lanli'very y in the County of Corn- 
 <wal, under the Reverend Nicholas Kendall, A.M. one 
 of the Canons of Exeter, and Archdeacon of Totnefs. On 
 the death of Mr. Kendall, March 3, 1740, he was pre- 
 fented by Walter Kendall, Efq; to the faid Vicarage, to 
 hold the fame during the Minority of a Nephew of Mr. 
 Kendall, to whom, upon his coming of age, Mr. Walker 
 refigned it, and at Midfu?nmer, 1746, entered upon the 
 Curacy of Truro in Cornnval. 
 
 Mr. Walker, during the fix years he ferved Lanli<very y 
 was always much eiteemed for the decency and regularity 
 of his conduit ; having been by a gracious Providence pre- 
 ferved from all grofs vices. His Conscience, even at that 
 time, dictated to him the neceility of conftant diligence in 
 the pubiic duties of Preaching and Catechifing; though 
 he was then unacquainted with thofe evangelical principles 
 which he afterwards embraced, and taught with fo much 
 fuccef^ in the latter years of his miniltry. Nor did he, 
 destitute as he was of the light and motives which in- 
 fluenced his after conduct, neglect at any feafon to vint his 
 panihioners, and give them the belt counfel and advice 
 r he 
 
Author 's Life and Miniftry, ix 
 
 lie was able. A remarkable inftance of his concern for 
 them (lands upon record in one of his papers, in the 
 year 1744, being feized with a violent fever-, he f/nt to a 
 neighbouring Gentleman, and dictated to him -a ]et:er, 
 which, in cafe of his death, he deiired might be tranferibed 
 and given to fuch of his Parifhioners, as he found neither 
 his preaching nor his private admonitions had wrought any- 
 good effect upon, whofe names he then defired the Gentle- 
 man to take down ; which is an evidence of his concern 
 for the fouls of thofe under his care. 
 
 But before we proceed farther, it may not be amifs to 
 fay fomething concerning Mr. Walker's endowments both. 
 in Body and Mind. As to his peifon, he was tall in 
 ftature, his features were fbong and comely, and his de- 
 portment fuch as commanded refpeft. An air of authority, 
 which was natural to him, ufually ftruck an impreflion of 
 awe, at the Srft interview, upon thofe that converfed with 
 him : but yet he conducted himfelf in fuch a manner, that 
 whiJft with a becoming dignity he extorted, even from the 
 froward and petulant, a refpect due to the minifterial cha- 
 racter, by his affability and readinefs either in communi- 
 cating his own thoughts, or attending to what was faid 
 by others, he rendered himfelf an agreeable companion 
 to thofe who were willing either to impart or to receive 
 inilruction. 
 
 In his converfation he difcovered an uticommori depth 
 of thought, and delivered his fentiments with readinefs of 
 expreffion on any fubject. His underftanding was re- 
 markably clear, and continued fo to the very J aft. He 
 was pofTeffed of a quick apprehenfion, a folid judgment, 
 and a retentive memory. The faculty which appeared in 
 a more diilinguilhing manner was his methodical exacl:- 
 nefs and propriety in the arrangement of his thoughts, 
 and the diftribution of the feveral parts cf the fubject he 
 a 5 -undertook 
 
x An Account of the 
 
 undertook to elucidate. This is to be difcerned through- 
 cut his writings. And when his friends have obferved to 
 him that he ufually difcovered great accuracy and pro- 
 priety in dividing the matter of hi* Difcourfes, he was 
 wont at fuch times to fay, that Logic had been a favourite 
 ftudy with him from his youih. And indeed he generally 
 took an opportunity of recommending an improvement in 
 the an of Logic to younger Divines, who consulted him 
 up.m the proiecution of their f'tudies. He cautioned them 
 to beware of quoting fcraps of Scripture, as they ftand 
 by themfelves, and building opinions thereon which the 
 context would not authonfe. In opposition to this floth- 
 ful cuitom, he advifed them to confider each paifage with 
 reference to what went before and what followed after ; 
 and likewife to mark with attention what analogy it bore 
 to the general plan edf Salvation by Grace. This circum- 
 itance might perhaps with more propriety have been re- 
 ferved to be mentioned hereafter ; but as 1 was fpeaking 
 of his inteileftual endowments, it naturally occurred to 
 me in this place. 
 
 But to return : Our Author, as it was mentioned, quit- 
 ted Lanllvery, and fettled at Truro in the year 1746; at 
 which time he was univerfally efteemed not only in his 
 private character, but likewife for the regular clfcharge of 
 the duties of his Paftoral Function. 
 
 Some of my Readers may perhaps afk, " If Mr. Walker 
 bore fo refpeaable a charader at his firil coming to Truro; 
 what occafion had he either to make any alteration in his 
 principles, or to new-model his condua ?" I will there- 
 fore endeavour to give an anfwer to this quefHon, which 
 concerns a moft important crifis in his life, in as clear and 
 fatisfa&ory a manner as I am able. 
 
 It is hardly to be fuppofed that a man of his flrong 
 fenfe and folidity of judgment ihould be induced to differ 
 
 fo 
 
Author's Life and Miniflry. xi 
 
 Co intirely from his former felf, if he had not feen fuf- 
 fieient ground to believe that he had been totally miftaken. 
 There never was a man lefs likely to be deceived by any 
 enthufiailic impreffions, of which he was always fo jealous, 
 that it was his conirant rule to watch over the reafonings 
 of his own mind, to compare a!i its conclusions with the 
 plain fenfe of Scripture, and to lay no ftrefs on any thing 
 .that was not warranted by an agreement with that un- 
 erring Rule. Thus was he guarded againfl the deluiive 
 fallies of a lively imagination ; neither was he more likely 
 to be milled by a deference to the authority of others, 
 whatever his opinion or efteem of them might be ; but 
 what he faw for himfelf required in the word of God, as 
 matter of faith or practice, that and that only he thought 
 himfelf bound to believe and do. And he was fo much 
 afraid of leading others into that blind fubmiflion to his 
 judgment, which he would not pay himfelf to any 
 human authority, that he made it always a part of his ad- 
 vice to thof; whom he inflructed, not to give their aflent 
 to any thing he mould tell them, becaufe he faid it; but 
 to go to their Bible, and to fearch the Scriptures, that 
 their faith might not be built upon man's authority, but 
 only upon divine teftimony. It was not therefore without 
 reafon that he fubmitted to a change, which arofe from 
 the moll deliberate and well-grounded conviction. 
 
 Did Religion require nothing more than external de- 
 cency of manners, it muft certainly be allowed that he 
 was under no neceifity of Reformation. But to make 
 the necefhty of fuch a change a little more intelligible to 
 thofe of my Readers, who m^y have hitherto neglected 
 to confuh the interefts, and attend to the concerns of 
 their own immortal fouls, I muft take leave to remind 
 them, that tnere is an effential and very important dif- 
 ference between the external ProfeiTor of Christianity and 
 a 6 the 
 
xii An A c c o tr n t of the 
 
 the real internal Chriftian : That to depend upon regu- 
 larity in obferving the outward modes of worfhip, upon 
 acls of benevolence and kindnefs, upon abftaining from 
 grofs injuftice and fcandalous vices; that, in fhort, to 
 appear outwardly blamelefs unto men, to make a fair 
 jhew in the flejb, and thereby to ftifle and appeafe the 
 admonitions and accufations of confcience, which was 
 juft our author's former cafe, is the utmoft height of the 
 religion of thofe, who take up with the form of godlinefs 
 void of the power thereof-, but that the real Chriftian, 
 without being lefs careful to walk worthy of the vocation 
 wherewith he is called, and to adorn his profeflion by the 
 pra&ice of every thing that is amiable and praife-worthy, 
 is farther taught to look carefully to the ftate of his 
 heart and affeftions, and to examine the principles which 
 aftuate his conduct. He is filled with an habitual and 
 earned defire to be conformed, in the inward temper and 
 difpofition of his foul, to the image of him who hare cur 
 fins in his own body on tfy tree, that all who believe in him 
 might not perijh, but have eternal life. He ftrives to 
 mortify all the corrupt inclinations, both of the flefh and 
 of the mind ; to renounce his own will in every inftance 
 where it rifes in any degree of oppofition to that of God ; 
 to be valiant in the caufe of God and his truth ; and 
 refolute in bearing, with meeknefs and patience, the 
 troubles he will unavoidably meet with for confcience 
 fake : fuch, and fo different from his former felf, was 
 eur Author after this important change had taken place 
 in him. 
 
 If the reader W fenfible of the difference, which I 
 have faintly endeavoured to reprefent between the real 
 and nominal Chriftian, he will fee the neceflity of fuch a 
 change ; and his cjueftton will be anfwered to his fatif- 
 
 fit&ion. 
 
 I beg 
 
Author's Life and Minifry, xiii 
 
 I beg leave, however, to add a few words more, noW 
 I am upon this fubject. 
 
 As Chriftians we are commanded to regulate all our 
 actions with a fingle eye to the glory of God, and to the 
 good of mankind. But neither the one nor the other of 
 thefe motives appear to have any fway over our hearts, 
 as long as our religion is confined merely to the obfer- 
 vance of external performances. On the contrary, a 
 felfifh, earthly, and fenfual difpofition, cloked under a 
 mafk of godlmefs, feems to direct the whole bent cf our 
 inclinations, while we ferve God, not out of a principle 
 of love, but of flavifh fear ; and while our affection to 
 our neighbour knows not more extenfive bounds than 
 that of publicans and tinners, in loving tbofe only that love 
 us. Fride itfelf will often put us upon doing many duties 
 which will make us appear outwardly righteous to men ; 
 and fear of fhame, of injuring our worldly intereit, or 
 other temporary confiderations, will reftrain us from the 
 actual commimon of many fins to which our hearts are 
 ftrongly inclined. It is one thing to perform an outward 
 work of righteoufnefs, it is another to perform that work 
 out of a pure difinterefted view to the glory of God; 
 The natural man, who propofeth no other end but it\U 
 gratification in fome fhape or other, will counterfeit 
 many acts of piety ; but it is the privilege of the new- 
 born Chriltian alone to aim fingly at the glory of God 
 from a motive of real love to him, arinng out of a fenfe 
 of his having firft loved us. Where the fruits of holinefs 
 are regularly and conftantly brought forth, there we arc 
 obliged in charity to fuppofe chat the tree is good, and 
 that they fpring from a living principle in the heart. But^ 
 where this uniformity of conduct is wanting, and religion 
 dares to mew itfelf no farther than is confident with the 
 favour of the world, and cautioufly declines the taking 
 
 up 
 
x ' lV JnAcCOVKTcf the 
 
 vp ofthecrofs; there, notwithstanding many things may 
 be difcerned which are lovely and of good report, yet, 
 when the ftate of fuch a man's heart is fearched to the 
 bottom, it is very probable that which is highly ejleemed 
 among men, will be found to be an abomination in the fight 
 
 cf God. 
 
 The woe denounced by our Saviour againft the 
 Scribes and Pharifees is equally applicable to the formal 
 Profeffors of this and every age*— £> are like unto nvhited 
 fepukhres, --which indeed appear beautiful cut-ward, but are 
 within full of dead mens bones and of all unclmnnefo. For 
 in Chrtjl Jcfus neither circumcifion availeih any thing nor 
 unci>cumcifon, but a new creature. And unlefs the Image 
 of God which we ioft by the tall of our firft parents, be 
 reftored by an entire renovation wrought in the fpint of 
 of our minds, whatever our outward carriage may be, 
 we ftill remain natural men, dead in trefpafes and fins. 
 This our author found to be the cafe with himlelf. 
 
 It was not owing, as we have (hewn, to any fudden 
 flight of his own imagination, nor to his being led away 
 by the influence of others, that he altered his manner of 
 thinking, preaching and living, but to a deep and folid 
 conviaion, founded upon exprels teftimony of fcripture, 
 that he had hitherto atted altogether upon wrong prin- 
 ciples, by which he faw the neceffity of putting off the old 
 tnan, and putting on the new. His belt deeds, he found, 
 were full of fin in themfeives, and the refult of bad or 
 miftaken motives. His heart being laid open to him by 
 the word of God, he difcovered in himielf an abfence of 
 every thing fpiritually good, and a propenfity to what is 
 evil. It became plain to him that a corrupted nature 
 lying at the bottom of thofe very aftions which had gained 
 him the applaufe of men, had defiled and rendered them 
 
 blame- worthy in the fight of Go». 
 
 The 
 
Author's; life an J Miniftry. xv 
 
 The occafion of his being brought to this knowledge 
 of himfelf was as follows. About a year after he came to 
 Truro, being in company with fome friends, the fubjeft 
 of whofe converfation turned upon the nature of juilify- 
 ing and faving Faith, he, as he freely owned afterwards, 
 became fenfible that he was totally unacquainted with 
 that faith which had been the topic of the difcourfe, and 
 alfo convinced that he was deftitute of fomething, which 
 was of the greateft importance to his own as well as to 
 the falvation of the people committed to his charge. He 
 faid nothing at that time of the concern he was brought 
 under to any one of the company, but was ever after- 
 wards, as opportunity offered, ready to enter upon the 
 fubject. Jie began to dtfcover that he had hitherto been 
 ignorant of the nature of Gofpel-falvation, inattentive 
 to the fpiritual ftate of his own foul and the fouis of 
 others, and governed in all his coniu£l not by the only 
 chriilian motives of love to God and man, but purely 
 by fuch as were wholly fenfuai and felnth ; he found that 
 he was a ilave to the defue of man's efteem ; and in 
 fhort, as he himfelf expreifed it, that all had been <wron<r 
 
 o 
 
 both within and without. 
 
 Upon this difcovery he applied himfelf with diligence 
 and fervent prayer to the ftudy of the holy Scriptures, 
 and having by thefe means gained a farther infight into 
 the nature of man's fpiritual diforder, and of the remedy 
 afforded in the Gofpel, this neceffarily led him to make 
 a considerable alteration in his preaching, both as to the 
 choice of his fubje&s and the manner of his addrefs. 
 Convinced that the divine teftimony was the only fure 
 ground of a divine faith, he was careful to affert nothing 
 that was not immediately drawn from the word of God, 
 it being now his great aim and ftudy, to ufe his own 
 phrafe, to be a good Bible Divine. 
 
 But 
 
xvi An Account of the 
 
 But of all thefe particulars the reader will gain a 
 clearer knowledge from the following Meditation, written 
 by him at his return from a meeting of neighbouring 
 Clergymen, who met together for the purpoie of religi- 
 ons con ver fat ion. 
 
 •* Seeing the Gofpel-revelation is a difpenfation of 
 Grace ; a remedy for a fallen creature \ we muft needs be 
 fenfible of thofe effe&s which the fall hath had on us, 
 eie we can make a right ufe of the Gofpel. 
 
 ** For my own part, I lived many years in an entire 
 ignorance of a corrupted nature ; although I had learnt 
 to reafon in a fpeculative and hiftorical way upon man's 
 degeneracy. Since it hath pleafed God in fome meafure 
 to enlighten the eyes of my undemanding, 1 look back 
 upon thofe days of blindnefs, and plainly fee that while 
 I kept to an external cuftomary decency, and in fome 
 fenfe regularity, 1 was influenced by and acted upon two 
 hidden principles, as contrary to God as darknefs is to 
 light; the one, a prevailing defire of reputation and being 
 eileemed, which went through all I did, followed me 
 into all companies, dictated all I faid, led me to corn- 
 pliance often in direft oppofition to confcience, made me 
 above all things fearful of being thought little of, di- 
 refted all my fermons both in writing and in fpcaking 
 them, and in fhort fwayed my whole life, till, I hope, 
 the few latter years of it ; the other, a defire of pleafure, 
 which rendered me flothful, indolent and reftlefs out of 
 company, eager after amufements, 13c. but this was fo 
 fubordinate to the other, that I was always beft delighted 
 with fuch entertainments as gave me opportunity of fetting 
 off any excellence I might feem to have ; fuch as mufic 
 and dancing. By thefe two the frong man kept the 
 palace of my heart, and all was peace; and that in fo 
 ftrange a manner, that I do not recoiled the leaft fuf- 
 
 picion 
 
Author's Life and Miniftry. xvii 
 
 picion of my being out of the way, for I had learned to 
 reft upon my freedom from the groffeft vices, and keep- 
 ing a fort of ftri&nefs in attending upon the forms of 
 my miniftry, and efpecially in engaging others to attend 
 them. 
 
 ** Were I to fay with how many heartfelt pangs of, 
 fear and difquietude I have been brought during thefe 
 latter years to any reafonable meafure of indifference 
 about the efteem of the world, I mould defcribe the paf- 
 fages which have moft ingrofTed my mind. The love 
 of pleafure decayed firft : but yet I could only part with it 
 by degrees : and many things of that fort I continued in, 
 when I had no pleafure in them, becaufe I was alhamed 
 to leave them." 
 
 In a letter from a Clergyman concerning the firft quef- 
 tion in the Office for the ordaining of Deacons, publifhed 
 in 1758, Mr. Walker fays of himfelf, 
 
 " As I was ignorant of the Salvation that is in Christ 
 Jesus, and of my want of him in all his offices, fo I had 
 not taken the leaft notice of the fpirituai ftate of others. 
 It was to me as a thing I had no concern with, that fins 
 of the groiTeft kind were committed on every fide of me. 
 And after I was ordained, I had no fight or thought of the 
 condition my PariQiioners were in, though I had fome de- 
 fire that they (hould come to Church and Sacrament, and 
 not drink, fwear, and the like " 
 
 But the whole of this matter is explained more at large 
 in a letter written bv him in the year 1753 to a friend 
 in Londorty * herein he gives a particular account of his 
 Miniftry at Truro from ihe very beginning. 
 
 *' In the year 174.6 I undertook (as Curate) the charge 
 of this populous and large Town, in many refpe&s the 
 principal Town in the County. God knows upon 
 what unworthy views I did it, and how utterly difqua- 
 
 liiied 
 
xv "i An Account of the 
 
 lined my heart and head were for my minifterial trull. 
 I had been then fome years Vicar of a neighbouring 
 Pariih. But, dear Sir, how mull I have fuffered the poor 
 fouls there to flarve and perifh, while I was only poffelTed 
 of historical notions of all the vitals of Chriflianity ; the 
 corruption of man's nature, his mifery and helplejfnefs ; the 
 fatisfadion and fufficiency ofChrijl ; the neceffity of a renewed 
 mind; the need of the work of the Spirit: Thefe I knew 
 notionally, but neither felt nor taught them praftically. 
 You mull own I ought to go forrowing to the grave upon 
 a review of fix years fo palTed over. Neverthelefs I was 
 thought well of and indeed efteemed beyond moil of my 
 Brethren for my Regularity, Decency, Endeavours to 
 keep up external attendances, and fomewhat or other in 
 my Public AddreHes. Would to God I were the only one 
 intrufted with the Gofpel in thefe circumllances. It was 
 at leaft a year after the kind Providence of God brought 
 me hither, ere I fell under considerable fufpicions or un- 
 eafmefs about myfelf and my manner of preaching ; when 
 by the frequent converfation of a Chriflian Friend (verily 
 the fir ft perfon I had met with truly pofTelfed of the mind 
 of Christ) I became fenfible all was wrong within and 
 without. My uneafmefs was rather abiding than violent, 
 poffibly becaufe my life had been free of grofs fins, having 
 been ufedin a good meafure to follow the dire&ion of my 
 Confciente, and the change wrought upon me was flow, 
 till under " a variety of means I was brought to the know- 
 ledge of the Truth as it is in Chriji Jejus" 
 
 In the beginning of the above account our Author re- 
 fiecls with concern upon the unworthy 'views which pre- 
 vailed upon him to undertake the Curacy of Truro. In 
 order to acquaint the curious Reader wha" thefe unworthy 
 <vlews wen, I (hall here interrupt the narrativ to inform 
 him, that in many private converfatiaas he often told me, 
 
 that 
 
Author'/ Life and Mini fry, xix 
 
 that he was not a&uated by the leaft meafure of a minifie- 
 rialfpirit at the time of his firft coming to Truro ; but that 
 his only motive in going to live in that populous Town, 
 in preference to any other place in the County, was the 
 greater refort of company, and that he might take his 
 pleafure at the JJfemblies, and particularly in dancing. Such 
 was the bent of his inclinations before he was partaker of 
 the Grace of God in truth. He was naturally a lover of plea- 
 fare more than a lover of God. 
 
 The Letter goes on : — << As this work was going for- 
 ward in myfelf, the people were made partakers of the 
 erTeds of it ; by and by 1 began to deal with them as loft 
 finners, and beat down formality and felf-righteoufnefs, 
 and to preach Christ. The fruit of this, by the mighty 
 working of the. Spirit, quickly appeared. It was a new 
 way to them. They were furprifed and grew angry, not 
 without an evident fear reding upon them, and an inter- 
 efting curiofity to hear me again of this matter. I have 
 reafon to judge that almoil all of them have been one 
 time or other awakened more or lefs, although I fear 
 many of them have rejecJed the counfel of God againft them* 
 f elves. But in the mean time, fome more fenfibly/ r/Vvk^ in 
 their hearts t came tome inquiring what they mujl do? The 
 number of thefe continually increasing, I thought my 
 utmoft diligence was needful towards them. They were 
 univerfally ignorant in the groffeil degree. I was glad to 
 give them as many evenings in the week as I could fpare, 
 appointing them to attend me after their work was over, 
 at my houfe. As there was no knowledge of divine things 
 amongfl them, and in confequence thereof they were 
 incapable of inflructing one another ; and withal, as they , 
 were marked out by reproach, and had every art tried 
 upon them to draw them away, they needed from me both 
 inflrudions an4 cautions, which I was obliged for thefe 
 
 reafons 
 
* x A Account «/ the 
 
 reafons to give them, either fingly, or by two or three to- 
 gether. This J have continued to do to the prefent time, 
 with Tio other variation, but that of ufing the help of 
 thofe who had made any progrefs, to watch over begin- 
 ners. 
 
 " I had from the firft engaged them frequently to con- 
 verfe together, and pray with one another, as I could 
 put them together ; and though the far greater part of 
 them fell away from their awakenings, yet when a num- 
 ber of them feemed to be fornewhat confirmed, they of 
 their own accord met together in larger bodies in their 
 own houfes, to read God's word, pray, fing Pfalms, cifr. 
 This became pretty much pra<ftifed about two years ago, 
 and herein I have left them to themfelves, only giving 
 them directions as need required. 
 
 " By the Grace of God, the number of thofe, whofe 
 conduct feemed to exprefs a lively faith, began now to be 
 fomething confiderable, for which reafon about the latter 
 end of laft Summer it was thought advifeable to form 
 them into a religious Society, which after fome delays 
 was effected in the beginning of February. The number 
 of Members is now upwards of feventy. [It was after- 
 wards confiderably increafed.] 
 
 " While I was deliberating about this Society, which 
 was to confift of fuch only as gave hopes of an edifying 
 example, it was thought proper to call together as many 
 others as were willing, in my houfe once a week, as a fort 
 of nurfery for the principal Society: and by talking and 
 praying with them, we feem to have found fome eftublifh- 
 ment among thofe v, ho are weaker. 
 
 " This hath been the progrefs cf the work among our- 
 felves, wherein I have reaion to believe, we have been 
 much forwarded by the bleffing of the Spirit upon a 
 free and practical Expofmon of the Church Caiechifm, 
 
 which 
 
Author'; Life and Minifrj-. xxi 
 
 which I have, after my poor meafure, made by word of 
 mouth, the iS/W^y-Evenings of half the year, an hour after 
 fervice. . ^ 
 
 " I have to add farther, as that which I doubt not 
 will give you pleafure, that not long after the commence- 
 ment of this work at Truro, feveral Clergymen of us in 
 the neighbourhood afTociated ourfelves under the name of 
 the Parfons Club, for mutual consultation and direction 
 •in order to promote the great end of our miniilry." 
 
 In this letter Mr. Walker makes mention of two Socie- 
 ties, the one, of the more ferious people of the town of 
 Truro ; the other, of fome of the neighbouring Clergy- 
 men. Concerning each of thefe it will not, I prefume, 
 be difagreeable to the reader, to hear fomewhat more 
 particularly ; and it will be equally pleafmg to me to lay 
 before him the nature and defign of thefe religious meet- 
 ings, and the rules which each member was obliged to 
 conform to ; as I am in hopes, that by thefe means I 
 jnay not only vindicate them from the imputation of be- 
 ing anywife offenlive or contrary to the good order .and 
 difcipline of the Church, but alfo fhew forth their 
 Utility. 
 
 The former Society, confiiling of the more ferious part 
 of Mr. Walker's congregation at Truro was divided into 
 two claffes, one of men, into which no woman could be 
 admitted : another of married men, their wives, and 
 other women, into which no unmarried man could be 
 admitted. Each clafs meets every other week alternately. 
 In drawing up the rules for the government of this So- 
 ciety, Mr. Walker chiefly followed the plan laid down 
 by the Rev. Dr. Jofiah Woodward, in his treatife written 
 in Queen Anne's time, under the title of dn Account cf 
 the Rife and Progrefs of the Religious Societies in and about 
 London, and of their endeavours for the Reformation cf 
 
 Manners* 
 
xxii An Account of the 
 
 Manners. Which little book our author difperfed amonglt 
 his people at Truro at the time of their firft afTembling in 
 this manner, purpofely to remove every ground of pre- 
 judice, becaufe in this tract the mod confiderable ob- 
 jections againft religious focieties are fully anfwered. 
 The whole proceedings of this fociety are as follow. 
 
 Confederations laid before the Members of the Society, being 
 
 the fubfance of the frf charge or exhortation, fpoken at 
 
 its opening, by the Director. 
 
 Brethren, You expect that T lay before you the de- 
 fign of this Society, and give you fome cautions con- 
 cerning it. The defign is threefold : I. To glorify God. 
 2. To be quickened and confirmed ourfelves. 3. To 
 render us more ufeful among our neighbours. 
 
 I. " As a Society, we (hall be better able to glorify 
 God ; for hereby we bear a more evident teftimony to 
 the caufe of Christ, and make a more avowed con- 
 feffion of him and his words in thefe evil days, than we 
 could do when feparate. 
 
 *< Every one of you defires that the kingdom of Jesus 
 Christ were more eftablifhed, and more honourable in 
 the world than it is, and you join your hand with others 
 to promote fo deiirable an end. 
 
 " Take thefe cautions for this purpofe : 
 
 ** 1 . Look upon yourfelf as one aiTociated with others 
 in vindication of your Mailer's honour. 
 
 " 2. Never be afhamed of him or his do&rine, or of 
 this Society. 
 
 <* 3. Demean yourfelf to every one as his difciple, by 
 walking in humility, meeknefs, heavenly-mindednefs and 
 charity, after Christ's example. 
 
 " 4. Keep yourfelf needfully from all things which 
 may difgrace /our Mafter and this Society j fuch as pride 
 
 in 
 
Author's Life and Mlnijiry. X xni 
 
 in a conceit of your knowledge or attainments, or that 
 you are a member of this Society.— Valuing yourfelf 
 upon any diflinclion'in ftation or wealth.— Sinking into 
 a worldly frame,— or declining into floth and idlenefs.— 
 Pradtifing the leaft difhonefty, or conniving at the dif- 
 honefty of others.— Making compliances to avoid fhame 
 or to promote worldly intereft.— Falling into lukewarm- 
 nefs and forgetting your firft love— Slighting public or- 
 dinances. 
 
 " 5. Often, efpecially before and after great trials, 
 reflect that you belong to a religious Society for promoting 
 „the glory of Christ. 
 
 II. The fecond defign of this Society is to be 
 quickened and confirmed ourfelves. For hereby we fhall 
 be better able to maintain the-' war againft our enemies, 
 efpecially againft the world, and to grow in grace ; fee- 
 ing in this aflbciation we may expect the Spirit to blefs 
 our exercifes :— Ihall have the benefit of mutual advice 
 and reproof :— (hall be more hardy to oppofe the tempta- 
 tions befetting us in this wicked world :— fhall walk under 
 a peculiar reftraint, as being members of a religious 
 Society.— And fhall be affifted by the prayers, as of one 
 another, fo of all good men in the whole Chriftian 
 Church. To this end : 
 
 •* 1 . Watch over one another in love. 
 
 " 2. Be willing to hear of your faults, and of the 
 fears and fufpicions of thefe your friends concerning you. 
 
 " 3. Be watchful againft any difguft to one another ; 
 and if any arifes in you, without delay tell the party, 
 and if that avail not tell the director. 
 
 " 4. Defire the prayers one of another, and pray for 
 •ne another. 
 
 " 5. Be fure you reft not on your being a member of 
 
 this 
 
xxiv An Ac co u nt of the 
 
 this Society, — feek continually to call off all feif-de- 
 pendence. 
 
 " 6. Watch the leaft decay of love to Christ, or of 
 zeal for his honour and the good of fouls. 
 
 ** 7. Confirm continually upon your heart the obliga- 
 tions you lie under as a member of a religious Society. 
 
 " III. The third defign of this Society is to render us 
 more ufeful among our neighbours. — Hereby we are more 
 obfervable. — People will not be fo eafily quiet in their 
 fins. — Good examples carry a brighter and more con- 
 vincing light, confounding the works of darknefs. To 
 this end, 
 
 «« 1. Be careful to fet a chriilian example before the 
 world. 
 
 " 2. Think not to gajn any by making compliances. 
 
 << 3. Difcountenance all fuch things as you fee preju- 
 dicial to others, fuch as taverns, ale-houfes, gaming, 
 and many fports which are deftrudive to fouls. 
 
 t( 4. Shew all love to mens fouls and bodies. 
 
 << 5. Avoid all difputings, which proceed from pride, 
 and nurfe contention and variance. 
 
 " 6. Do not be angry with thofe who blame this So- 
 ciety, but meekly and filently bear with them. 
 
 " 7. Do not in your heart defpife others, becaufe they 
 are not members of this Society : 
 
 " 8. Nor mew any valuing of yourfelves becaufe you 
 are .— Never fpeak of yourfelf as a member, unlefs with 
 a view of doing others good. 
 
 MOTIVES. 
 
 «« 1. Real difciples do more than nominal profefFors. 
 
 ** 2. The Spirit will ftrengthen and comfort yoa. 
 
 st 3. You will have the bleffing of a quiet confcience. 
 
 *f 4. You are engaged in the molt honourable fervice. 
 
 «« c. You will promote the intereftof your Mailer. 
 * " Ke 
 
Author's life and Mini fry. 
 
 xw 
 
 " 6. He will acknowledge your labours in the day of 
 his appearing. Amen. So be it.** 
 
 Rules agreed upon for the government of the Society. 
 
 Rule I — " As the fole delign of this Society is to 
 promote real hoiinefs in heart and life, every member of 
 it is to have this continually in view, trufting in the di- 
 vine power and gracious conduct of the holy Spirit, 
 through our Lord Jesus Christ, to excite, advance^ 
 and perfect all good in as." 
 
 Rule II.-- That in order to the being of one heart, 
 Wid one mind, and to prevent all things which gender 
 firifes, as well as to remove all occafion cf offence from 
 being taken agamit this Society, no perfon is to be ad. 
 mitted a member, or allowed to continue fuch, who is a 
 member of any other meeting, or follows any other 
 preaching than that of the efUblimed mim'ftry of the 
 Church of if^W.-That none be members but fuch as 
 attend the Sacrament every month, and that no perfon 
 be at any time introduced except by renueft of the Di- 
 rector." 
 
 Rule III.— << That no perfon be admitted a member 
 •but upon the recommendation of the Director, with the 
 ■confent of the majority of members then prefent.— And 
 that the Direftor be the Rev. Mr. Walker." 
 
 Rule IV.--" That the members of this Society meet 
 together one evening in a week at a convenient place 
 and that they go home at nine o'clock.— And that all 
 matters of bufinefs be done before the fentences begin." 
 
 Rule V.— « That every member give conftant at- 
 tendance, and be prefent at the hour of meeting pre- 
 cifely.— And that whoever abfents himfelf four meetin-s 
 together without giving a fatufactory account to the 
 H^' 1 ' b Director, 
 
3xvi An Account of the 
 
 Director, which (hall by him be communicated to the 
 Society, mail be looked upon as difaffeded to the Society.'* 
 
 Rule VI. " That to prevent confufion, no perfon 
 
 be removed from this Society but by the Diredor, who 
 (hall be prefent on fuch occafions.— That any member 
 do beforehand apply to the Direftor, in cafe he judges 
 fuch removal neceffary.— That a diforderly carriage, by 
 -which is meant, not only the grofs commiffion of fcan- 
 dalous fins, but alfo what are elieemed matters of little 
 moment in the eyes of the world; fuch as a light ufe of 
 the words Lord, God> J ejus, &c. in ordinary conven- 
 tion ; which we cannot but interpret as an evidence of the 
 want of God's prefence in the heart— The doing need- 
 lefs bufmefs on the Lord's day— The frequenting ale- 
 houfes or taverns without neceflary bufinefs, or a proud, 
 contentious, difputing temper, (the greateft adverfary to 
 chriitian love and peace) be fufficient ground for fuch 
 complaint and removal/' 
 
 . Rule VII.— «* That all the members, confidering thefad 
 .confequences of vanity and amufements over the nation, 
 <Jo in charity to the fouls of others, as well as to avoid 
 the danger of fuch things themfelves, look upon them- 
 felves as obliged to ufe peculiar caution, with refpeft to 
 many of the ufual amufements, however innocent they 
 may be, or be thought in themfelves ; fuch as cards, 
 dancings, clubs for entertainment, playhoufes, fports at 
 feftivals and parifh-feafts, and as much as may be parifh- 
 feafts themfelves.— Left by joining herein they mould be 
 a hindrance to themfelves or their neighbours." 
 
 Rule VIII. — <k That with the confent of the Dire&or, 
 the major part of the Society have power to make a new 
 order when need requires, but that the propofal for this 
 purpofe be made by the Dire&or.— And that any member 
 * may 
 
Author'/ life aud Minifry ; xxvii 
 
 may confult the Dire&or hereupon before the day of 
 meeting." 
 
 Rule IX. — fc That perfons difpofed to become Mem-* 
 bers of this Society, mail Utrt be propofed by the Director, 
 in order that the Members of the Society may obferve their 
 conduct for the fpace of three months before admittance," 
 
 Rule X.—" That every Member do confider himfelf as 
 peculiarly obliged to live in an inoffenfive and orderly 
 manner, to the glory of God and the edifying his neigh, 
 bours.— -That he iludy to advance in himfelf and others, 
 humility, faith in our Lord Jesus Christ, love to God, 
 Gofpel repentance, and new obedience ; wherein ChriiHart 
 edification confifts— And that in all his converfation here, 
 upon, he fticks clofe to the plain and obvious fenfe of the 
 holy Scriptures, carefully avoiding all niceties and re. 
 iinements upon them." 
 
 Rule XL— « That thefe Orders (hall be read over at 
 leaft four times in the year by the Director; and that with 
 fuch deliberation, that each Member may have time to 
 examine himfelf by them." 
 
 Rule XII.— « That the Members of this Society do 
 meekiy and humbly join together in the following Offices 
 of Devotion." 
 
 The Office of Devotion ufed weekly at the Meeting of 
 
 the Society. 
 
 The Director Jhall read thefe fentences himfelf every one 
 
 Jlanding. 
 
 " God is very greatly to be feared in the affemblies of 
 
 his faints, and to be had in reverence by all that are round 
 
 about him." Pfalm lxxxix. 8. 
 
 - " God is a righteous Judge, ibong and patient, and 
 God is provoked every day." Pfalm vii. j Z} 
 
 < God will bring every work into judgment, with 
 b z every 
 
xxviii ,*A* Account of the 
 
 every fecret thing, whether it be good, or whether it be 
 
 evil." Ecclef xii. 14. . 
 
 16 He chat hideth his fins (hall not profper, but he that 
 confeffeth and forfaketh them mall have mercy." Frov. 
 xxviii. 13. 
 
 M If" any man fin, we have an advocate with the Fa- 
 ther, Jesus Christ the righteous, and he is the propi- 
 tiation for oar fins." 1 John ii. 1,2. 
 
 " O come Jet us worihip, and fall down, and kneel 
 before the Lord our Maker." Pfalm xcv. 6. 
 
 Then Jhall be faid the/e. three Colletfs all kneeling. 
 
 " Prevent us, O Lord, in all our doings," &e, 
 
 '< BlefledLord, who haft caufod all holy Scriptures," QV. 
 
 « O Goo, forafmuch as without thee we are not able 
 to pleafe thee," C5V. 
 All /eating them/elves , a portion of Scripture frail be read. 
 
 Then kneeling dovcn they jhall join in this confejfon of fin. 
 
 « Almighty God, Father of our Lord Jesus Ch ris.t, 
 Maker of all things, Judge of all men," &c. 
 
 tl Our Father, which art in heaven," C5\r. 
 
 After which the Diredor alone jhall fay : ' 
 '< Almighty and everlafting God, who hateft nothing 
 •that thou haft made," .cifr. 
 
 M O moll holy and bleffed God, the Creator, Governor 
 and Judge of all 1 who hateft falfhood andhypocrify, and 
 wilt not accept the prayer of feigned lips ; but haft pro- 
 mi fed to fhew mercy to fuch as turn unto thee by true 
 faith and repentance; vouchfafe, we pray thee, to create 
 in us clean and upright hearts, through an unfeigned 
 faith in thy Son our Saviour. To us indeed belongeth 
 fhame and confufion of face ; we are not worthy to lift 
 yp oureves or our voice towards heaven ; our natures are 
 
 .depraved, 
 
Author'/ Life and Mini/try. xx'ix 
 
 depraved, and our ways have been perverfe before thee. 
 O let not thy wrath rife againft us, left we be confume'd 
 in a moment; but let thy merciful bowels yearn over us, 
 and vouch fafe to purify and pardon us through thine al'i- 
 fufficient grace and mercy in our Lord Jesus Christ; 
 fmee it hath pleafed theeto oiter him up as a facrifice 
 for fmners, vouchfafe, we befeech thee, to cleanfe us 
 from all iniquity through his blood. We believe that he 
 is able to fave to the uttermoft thofe that come unto thee 
 by him, and we do earneftly defire to embrace him as* 
 our Prince and Saviour; O give us repentance and re- 
 miilion of fms through his name. All we like Cheep have 
 gone aflray, every one in his own way; good Lord, re- 
 duce us into thy fold through this great Shepherd of 
 fouls, and be pleafed to lay on him the iniquity of us a?l. 
 And as we have much to be forgiven, be pleafed to in- 
 cline our hearts to love thee much, who forgiveft iniquity, 
 tranfgreliion, and fin. Give us that faith which worketh 
 by love, and fuch love as will conftrain us to have regard 
 to all thy Commandments. And make us to look care- 
 fully to all our ways, that we may never again do any 
 thing, whereby thy holy name may be blafphemed, or 
 thine authority defpifed. 
 
 <s Give us the deepen: humility, without which we can 
 never be accepted of thee, our infinitely condefcending 
 God : make us continually to tread in the fteps of our 
 blelTed Lord and Saviour Jesus Christ ; beingof a meek 
 and quiet fpirit, always influenced by the higheft love of 
 thee our God, and by the molt charitable difpofiticn to- 
 wards all men. 
 
 " Vouchfafe to endue us with the faving knowledge of 
 
 fpirkual things, that we may receive all thy truths in the 
 
 love of them, in all patience, purity, juftice, temperance, 
 
 godlinefs, and brotherly kindnefs ; that we may adorn our 
 
 b 3 holy 
 
xxx Jn Account of tbt 
 
 holy profeffien, and refemble the divine goodnefs of thee 
 our heavenly Father. — And lince we are not only weak 
 and frail, but corrupt and fmful, vouchfafe, O Lord, to 
 keep us by the power of thy holy Spirit, that we fall not 
 from our avowed ftedfaHnefs in all Chrifiian duty. Pre- 
 serve us from all the fin and vanity to which our age, 
 condition, and nature are prone, and to which the devil 
 and this world may at any time tempt us. 
 
 if Glorify, good God, thy ftrength in our weaknefs, 
 thy grace in our pollution, and thy mercy in our Salva- 
 tion. May our holy Religion be grounded and fettled in 
 oaf hearts, that out of the good treafure of a gracious 
 heart, our fpeech may be favoury and our conversation 
 exemplary; that we may be fruitful in all good works, 
 even to our old age, and to our laft day. 
 
 M Fit us, we pray thee, for every ftate of life into which 
 thy Providence mall call us ; profper our lawful under- 
 takings ; preferve us night and day, and prepare us for 
 an hopeful death and a blefTed eternity. 
 
 *.* Be pleafed, we befeech thee, to blefs all thofe So- 
 cieties, who in truth apply their hearts to thy fervice and 
 glory; we pray thee, be pleafed to ftrengthen, eftablifh, 
 and fettle both them and us in thy holy faith, fear, and 
 love. Let nothing in this world difcourage us from the 
 purfuit of thofe holy purpofes, which thy Spirit hath at 
 any time put into our hearts and minds. But make us 
 all faithful to thee our avowed God and delired portion, 
 even unto death ; that we may at laft (with thy whole 
 Church) be partakers of that eternal life and perfect blifs 
 which thou haft promifed through Jesus Christ, thy 
 only begotten Son, our Mediator and Redeemer. Amen. 
 
 «' Almighty and eve/living God, who by thy holy 
 Apoftle haft taught us to make prayers and Amplica- 
 tions," ciJV. 
 
 tlen 
 
Auth o'x'f Life and Mini fry, xm 
 
 Then all Jlanding up, a Pfalm Jhall be fwtgyhd & Sermon 
 read, or a Charge given by the Director. After which' 
 feme fuit able Prayer, frail be tefed as be fi? all judge //. 
 Then all Jlanding up, this Exhortation to Humility fcdl 
 be read. 
 t( My Brethren, fince the great God has often allured 
 us in his holy word, that he <will refft the proud, and give 
 grace unto the humble, James iv. 6. i Pet. v. 5. Let us 
 'confider that all our undertakings, though never To good, 
 will fail and come to nought, unlefs we be truly and 
 deeply humble, Luke xiv. 11. Indeed it cannot be other- 
 wife ; becaufe the proud perfon quits his reliance on God 
 to reft in himfelf ; which is to exchange a rock for a reed, 
 " Alas! what are we poor empty things! Gen\ xxxu. 10. 
 Yea, what is worfe, we are condemned perifhing firmer- ; 
 we have perhaps undemanding now, but God can foon 
 turn it into madnefs, Dan. iv. 42. We may have fome 
 attainments in grace, but fpiritual pride will wither all, 
 and foon reduce us to a very profiigateand wretched eflate, 
 Ifa. lxvi. 2. fuch as we have feen others fall into, who have 
 begun in the Spirit, and ended in the flefh. What hate 
 *we, that <we have not received, 1 Cor. iv. 7. And evea 
 that he who gave it may as foon take away. 
 
 ie Ye that are young in years, and younger in grace, 
 l Tim. iii. 6. are in danger of felf-conceit, and of. being 
 puffed up ; which is a quickfand in which thoufands have 
 been fwallowed up and perifhed. It is not in vain that 
 the Apoftle requires, that young men be exhorted to be 
 fober- minded, Tit. ii. 6. Prow, xvi. 18. which he eife- 
 where explains when he fays, Let no man think of himfelf 
 more highly than he ought to think, but to think fober ly, 
 Mom. xii. 3. Ifa. xiv. 12, 13. 
 
 Si By pride the angels fell from heaven, 1 Tim. iii. 6. 
 
 and if ever we climb up to thofe bleffed feats from which 
 
 h 4 they 
 
xxxfi Jn Account of the 
 
 they are fallen* it mull be by the gracious fleps of hu- 
 mility and lowlinefs of mind, Luke xviii. 14. Wherefore 
 let him that thinketh he Jlandeth take heed left he fall ', 1 Cor. 
 X. 12. Let us '■walk humbly nvith our God, and ever have 
 lowly thoughts of our vile (elves, Rem. xi. 20. and of our 
 poor attainments, and of our defective performances ; 
 and with St. Paul, (who was nothing behind the very 
 chiefeft Apoltles) let us always fay, J am nothing,- 
 2 Cor. xii. 1 1. 
 
 " Let us therefore now fing to the praife and glory of 
 God, to whom alone praife is due." 
 
 A Pfalm being fang the Dire~&&r fall fay % 
 i( It is very meet and right," &c, 
 
 All Jh all join, 
 €< Therefore with angels and archangels," &c. 
 
 The Direclcr alone, 
 " Thegraceof our Lord Jesus Christ," c3V. Amen* 
 
 The Members of this Society, befides convening to- 
 gether, in the manner related above, for the purpofes of 
 prayer and reading, aflemble themfelves once a week in. 
 fmaller numbers to fpeak to each ether concerning their 
 peculiar trials, and to receive the benefit of mutual ad*- 
 vice in a free com erfation. The time for this meeting is 
 not limited to any particular day or hour, but appointed 
 at fuch feafons as are molt convenient to the parties con- 
 cerned. By this means it is fo contrived as never to in- 
 terfere with their worldly bufinefs, and therefore fometimes 
 they alfociate early in the morning before fervice on the 
 Sunday, fometimes in the intervals between fervice, and 
 at other times in the evenings of a week-day, after their 
 work is over. On thefe occafiens not lefs than five, or 
 more than eight, are prefent, who at all other times are 
 infpectors over one another's conduct. Their feveral di£. 
 
 tributions. 
 
Author'/ Life and Minifry. xxxni 
 
 tributions are allotted fuitably to their age, condition, and- 
 eircumrlances, that fo, their trials being nearly the fame, 
 they might be better able to Itrengthen and exhort each 
 ether. The married men meet together by themfelves, 
 the unmarried by themfelves, and fo the women in like 
 manner. In order to avoid confufion, and to put them 
 inro a proper method of carrying on fuch a def]gn with 
 due order and regularity, Mr. Walker drew up a fmall 
 treati fe, which he filled, Regulations and Helps for fft± 
 meting religious Converfation among Chrijiians* 
 
 In this tract it is propofed that a felect number of Chrif- 
 tian friends do meet together weekly for improving each 
 other in Chriftian knowledge and practice by the grace of 
 God. The following Regulations are fubmitted to cons 
 fideration as proper to preferve order, and to promote the 
 ends defigned by fuch a meeting. .- 
 
 Re gulation I. 
 
 " That every perfon come to the meeting now propofed 
 with a prepared heart, expecting, through divine grace, 
 to' receive improvement in faving knowledge, felf-con- 
 viction, and edification. 
 
 t( II. That the converfation be introduced and ended 
 with prayer. 
 
 " III. That they fpeak freely and lay open their hearts., 
 as far as their own cafe, or that of others, may require. 
 
 i{ IV. That they beware of conceit in delivering their 
 fentiments, and of diffidence in being afraid to fpeak them. 
 
 t( V. That in the fpirit of meeknefs and humility, 
 counting others better than themfelves, they do warn each 
 ether of their faults, freely and affectionately, examining 
 every thing thoroughly. 
 
 " VI. That the converfation be confined to the ft'ate of 
 ©ne another, and that all prying curiofity be excluded. 
 
 b £ •■ vik-. 
 
xxxiv An Account of the 
 
 u VII. That each perfon be allowed to fpeak in turn, 
 and that as briefly as poffible. — That none be interrupted 
 while fpeaking; and when all have delivered their fenti- 
 ments, that the enquirer may then apply what has been 
 faid to his-own cafe, and nothing farther be faid on that 
 fubjecl, unlefs the enquirer mould defire any perfon more 
 fully to explain himfelf. 
 
 " VIII. That each perfon do carefully examine and 
 watch over his heart, that no difguft be taken againfl any 
 who have fpoken freely to his cafe, or may feem to have 
 more knowledge or experience than himfelf. 
 
 " IX. That they often afk their own hearts, whether 
 they have a delire to come to fuch converfation? and if 
 not ; why ? 
 
 " X. That afterwards each perfon carefully recollect and 
 endeavour to improve the converfation. 
 
 " XI. That what paffes in fuch converfation be not di- 
 vulged elfevvhere.' , 
 
 To thefe Regulations are annexed proper inquiries con- 
 cerning growth in humility, faith in Jesus Christ, the 
 love of God and of our neighbour, and divers other inte- 
 rfiling points, by way of help for matter of converfation. 
 At fome times they proceed in their conferences upon quef- 
 tions taken out of this treatife, at others they fpeak indis- 
 criminately whatever lies neareft upon their hearts. One 
 conftant queftion is, If either of them have obferved any 
 thing unbecoming or fufpicious in the conduct of the reft; 
 2nd each, in their turn, is very free in mentioning fuch 
 fufpicions (if he has any) while the perfon fpoken to is as 
 ready to anfwer, whether to explain the reafons of fuch 
 conduct, or to take fhame for it, if wrong. 
 
 The mutual inquiries into the ftate of each others fouls 
 being finifhed, the Inquirer for the cay (for each fucceeds 
 to this office by rotation) concludes with prayer, and if 
 time permits, they fing a hymn, and then part, 
 
 The 
 
' Author'/ Life and Miniflry* xxxv 
 
 The other Society was compofed of the neighbouring 
 Clergy, and proper regulations for the conducting fuch a 
 meeting were affented to by the feveral Members of the 
 Club. The end and defign of this intercourfe among the 
 Clergy is exhibited in the following extract from a letter 
 written by one who was himfelf engaged in it. 
 
 " Mr. Walker was the perfon who firft propofed & 
 friendly meeting of neighbouring Clergymen, with a view 
 to improve one another in Chriftian knowledge, for the 
 better edification of the people committed to their care, 
 and to encourage .each other if, as it was likely, any 
 difficulty or oppofition Ihould arife to either of them in 
 the more vigorous difcharge of the mmiilerial duty. An 
 outcry was foon made againft this meeting both by Clergy 
 and Laity, as if the whole Society was methodiitically in- 
 clined ; though nothing is more certain, than that all the 
 Members of it were zealoufly attached to the Church cf 
 England, or prefent ecclefiaftical eftablifhment, boih in 
 its doctrine and difcipline. Their number originally con- 
 fided of feven, to whom were afterwards added four others : 
 of whom, before Mr. Walker's death, four had died, two 
 had left the meeting through fear of the world, and two 
 had been removed to a fituation too dirlant to give at- 
 tendance. It was propofed to meet feven months in the 
 year, on the firil Tuefday after every full moon, at their 
 feveral houfes by turns; to. meet at ten ; to dine at two; 
 to have two plain difhes of meat and no more ; not to flay 
 later than fix o'clock; and that the perfon, at whofe 
 houfe the meeting was, ihould take care, that one only 
 fpeak at a time, and that no new matter be brought on 
 the carpet, till the matter in queftion (whatever it were) 
 ihould be fa-tisfa&oriiy adjufted. 
 
 *f Whatever fubjeft the conyerfation turned upon, every 
 
 Member of the Club was defired to draw up his fentiments 
 
 b 6 in 
 
xxxvi An Account of the 
 
 in writing againft next Club-day, either in the form of a 
 Sermon, or what other form each perfon faw fit, for the 
 better aflurance that the fubject was well digeiled. 
 
 " Before the Club proceeded to bufmefs, they always 
 offered up their joint prayers to God for his blefiing, in a 
 form colle&ed by Mr. Walker, from the Liturgy, TUe 
 Whole Duty of Man, and Mr. JenksV Devotions. 
 
 " The -following Queries were thought proper for every 
 Member to put to himfelf often. 
 
 (< ^uery i. What is it that I have in view, or what is 
 my mind chiefly engaged upon ? Is it the Getting forth of 
 God's glory? or, is there fome worldly meaner matter, 
 which has as much room in my thoughts as that? 
 
 " 2. When I fit down to make a Sermon, or when I go 
 into the pulpit to preach it, is my mind running on the 
 performing of a tafe, or on gaining efieem by perform- 
 ing it well ? or, am I chiefly concerned to do fomething 
 for God ? 
 
 " 3. Would Irather that the intereft of Christ, whofe 
 Minifier I am, be advanced in the world, though I mould 
 thereby forfejt eafe and other conveniences, than favour 
 thefe, to the neglecting of his intereft ? 
 
 " 4. What is my view as a Member of this Society? 
 How may I know, whether I am employing myfelf here to 
 the beft purpofes, agreeably to the delign of the meeting? 
 
 ff 5. Do I continually look up for divine Grace to ac- 
 company and profper my miniftrations ? And, in this 
 itrength, am I often enquiring after the fuccefs of my mi- 
 niftry with anxiety ? And, relying on Gcfpel-promifes for 
 this itrength, am I continually feeking it in prayer public 
 and private ? 
 
 «' 6. Am I fatisfied with the anAver, that my confcience 
 makes to thefe quellions, as I could wifh to. be when I 
 &all be lying on my death-bed, when every thought wiH 
 
 £jik 
 
 
Author's Life and Minijiry. xxxv-si 
 
 ffak to the bottom of my foul, and when I am jufi: to be 
 called upon to render up my account of this important 
 charge and miniilry ?■" 
 
 We pafs on now to give fome farther account of 
 Mr. Walker and his public labours. Though he had 
 formed to himfelf a plan of happinefs in the enjoyment 
 of his eafe, in the company of his friends, and in par- 
 taking of pleafurable amufements •; it pleafed the Gos> 
 of ail Grace to convince him of the error of his way, 
 and to cut out a work of a far different nature for the 
 employment of his thoughts and time, by making ufe. of 
 him as an inftrument in his hands to turn many from darh- 
 nefs to light y and from the power of Satan unto God. The 
 work of Grace went on gradually in his own foul. Nor 
 v/as it without much feif-denial and oppofition to his 
 fears and his connections in life, that he began to declare 
 to others the convictions which had newly impreffed his 
 heart. Being careiTed by all companies, wherever he 
 went, as a man of good underitanding and good manners, 
 he was called upon to give up many of the choiceft com- 
 forts of this life for the fake of the Gospel ; becaufe he 
 evidently forefavv that, unlefs his former companions 
 •ihould be brought to experience the fame change which 
 he had entered upon, they would at lean: look cool upon 
 him, if not feparate him from their company, or perhaps 
 caft a fiur upon his reputation. How great a trial this is 
 to a man who is naturally fond of efteem, thofe only can 
 be proper judges, who have themfelves been under the 
 fame difficult circumftances. Yet in defpite of every 
 carnal and felfifh motive, which the love of eafe, the ap- 
 prehenfipns of fhame, or the fear of men's faces might 
 fugged to the contrary, the Lord preferved him faithful 
 to the light he had received, and emboldened. him to 
 
 make 
 
Xxxviii An Account of the 
 
 make an open and unrefen el profefton of the truth, vx 
 proportion as he himfelf became acquainted with it. 
 
 The fame zeal that influenced his private conduct ap- 
 peared alio in his difcharge of the duties of the miniftry. 
 In his public addreffes from the pulpit, of which ha fel- 
 dom omitted to prepare a new one for every Sunday, he 
 endeavoured rightly to divide the word of Truth, by 
 diftributing to each of his audience a portion fuitable to 
 their feveral ftates. Having in view the glory of God 
 and the falvation of the fouls committed to his charge, as 
 the great end of his preaching, he ftudied not fo much 
 to pleafe the ear, as to inform the mind and amend the 
 heart. To this end he applied with clofenefs and energy 
 the fpirituality of God's law, together with >he curfes 
 denounced againft the tranfgrerTor, to the carelefs iinner, 
 in order to beget in him a conviction of his loft eitate, 
 and to awaken him to a fenfe of his danger. The more 
 decent Formaliff., (who differs from the former in retrain- 
 ing himfelf from a&s of groffer fin and in obferving the 
 externals of religion, while his heart continues unhum- 
 bled and unconverted) he flattered not on account of his 
 fair outfide, but faithfully reprefented to him the folly 
 and abfurdity of reiting in a form of Godlwefs <void cf the 
 fonuer thfreof. 
 
 To the ferious Chnftian, who was already made fenfi- 
 ble of the corruption of his nature, and defired to ferve 
 God in fpirit and in truth in the way of his appointed 
 ordinances, he laid open the plan of the Gofpel in its 
 various parts, as a fcherne devifed by infinite wifdom for 
 the recovery of finful fallen creatures : to fuch as, by the 
 renunciation of their own wifdom, righteoufnefs and 
 ilrength, were prepared to receive a proffered falvation, 
 he preached Christ Jesus, a Prophet both willing ar;d 
 able to teach them by the co-opera uon of his Word and 
 
 Spirit 3 
 
Author's Life and Minijlry* XxxiX 
 
 Spirit ; a Priefl to intercede for them by the meritorious 
 facrifice of his death ; and a King to protea and govern 
 them by fending the facred influence of his Spirit into 
 their hearts. Thus- he taught the true believer to behold 
 his fins expiated in the blood of the Lamb of God, which 
 taketh away the fin of the world; to fee his perfon ac- 
 cepted in the righteoufnefs of his Redeemer, and to reft 
 in nothing fhort of a real and univerfal change in heart 
 and life, that he might become a new creature, created in 
 Chrijl Jefus unto good works. Nor is it to be forgotten, 
 that, while he endeavoured both to beget and to improve 
 the divine life in the hearts of his audience, he ftrenu- 
 oufly enforced, as an eminent part of it, the necemty of 
 obferving the relative and fecial duties in civil life. Be- 
 fides this general tendency of his fermons, he occafionally 
 enlarged upon fuch fubjecls as by his continual inter- 
 courfe with his people he perceived it expedient for him 
 to fpeak upon. His difcourfes, after he had preached 
 them, were read on the Sunday evening in the Society, 
 " and afterwards handed from one to another, by which 
 means the matter of. them was more deeply imprinted on 
 the minds of the hearers, and the knowledge of religion 
 more generally difperfed. Befides his ftated fermons en 
 Sunday mornings, there were other occafional fermons 
 called Gift Sermons, efhblifned by former benefactions, 
 on fome week days. And on all the Chrijlmas holidays, 
 on the Eafter and Whitfun holidays he had always Lec- 
 tures in the afternoons on fome portion of Scripture, 
 either relating to the feafon, or elfe fuch as were fui table 
 to the Hate of the more ferious part of the congregation 
 which attended him. This ftruck an awe into the place, 
 and prevented manifold abufes, fuch as players and cock- 
 fightings, ciJV. againft which he openly bore his telti. 
 mony. But his heart was moil fet upon the much ne- 
 glected 
 
xl An A c c oukt of the 
 
 glc&ed duty of catechifing, in which he fpent every Sun- 
 dry evening, from fix: to eight, from the beginning of 
 February to the end of April, and again from the be- 
 ginning of Auguft to the end of Odlober. This he did to 
 a very numerous congregation. In the Summer he had a 
 Leifbjre even* Thurfday evening. And in the Winter 
 quarter he lectured en Christ's Sermon on the Mount 
 every Sunday evening. Ail this he did in public, befides 
 his Lectures every Tuefday in the Society room, which he 
 was at laft prevailed with, on account of his health, to 
 give up. It pleafed God that in the laft two years of his 
 miniftry, a confiderable number of young people were 
 awakened; on which occafion, he fet up a private Lec- 
 ture to them in his own room twice in the week in the 
 evening. This meeting was fo crouded and fo hot that 
 his friends evidently faw-that his ftrength was much im- 
 paired, and that his life would be fhortened by it ; yet 
 the undertaking feemed to be fo charitable a defign for 
 the good of young fouls, and he was fo intent upon k, 
 that they .did not care to prefs him to defift from it. In- 
 deed his companion to the fouls of ^eriihing fmners ap- 
 peared to be his mining grace; infomuch, that when in 
 converfation any hardened and impenitent finner was 
 mentioned, he feemed to exprefs an inward pungent 
 diftrefs of foul. His labours hitherto mentioned, were 
 publicly known. But his room for private advice was 
 daily frequented, except en Saturdays; which day he 
 always referved to himfelf to prepare his difcourfe for the 
 Sunday ; fo that from fir ft to lair, he thought that about a 
 thou fan dot the inhabitants of the town, befides Grangers 
 from the adjacent parts, had been with him for private 
 advice regarding the ftate of their fouls. After he be- 
 came fo much engaged, he had little leifure for ftudying 
 the works of others ; the Bible was then almo-ft the only 
 
 book 
 
Author's Life and Mihijlry. xu 
 
 book he applied himfelf to ; from this facred fountain he 
 drew that deep and pra&ical knowledge, which his chari- 
 table heart was always. ready to communicate to others. 
 
 After it had p'eafed God to blefs his miniiirations a* 
 Truro in ib remarkable a manner, that the number of 
 people, in whom an appearance of a real change of heart 
 and life was viiible, became confiderable, he thought that 
 a new and fpiritual relation commenced between him and 
 his flock; and accordingly it became his fettled judg- 
 ment that he. ought not, on any worldly consideration, to 
 leave them, unlefs Providence mould open to him a more 
 extenfive field of ufefulnefs to the Church cf Chriil, or 
 he fnould be removed by fuperior authority. This may 
 account for his giving up the Vicarage of Tailand, to 
 which he was prefented in the year 1747 by the Truftees 
 of the will of his late Patron Walter Kendall, Efquire* 
 Having the Bifnop's leave for abfence he held this Vi- 
 carage for a time, till growing diiTatisfied in his con- 
 fcience concerning the jultifiablenefs of non-rendence, he 
 refjgned it, and could never afterwards be induced to ac- 
 cept of another living, though he had the offer of four. 
 Yet he went not about this affair with a precipitant zeal, 
 but with his ufual calmnefs of judgment and deliberation*, 
 and after confulting fome able Divines on the fubjecl of 
 Pluralities and Non refdence, and among the reft the well- 
 known Treatife of the late Dr. Newton. This circum- 
 fta'nce, though often talked of between him and h:.s 
 friends, was never mentioned without his -expreffing at the 
 fame time how great a burden he found himfelf delivered 
 frora» when he gave up a charge of fouls, whom, he had 
 it not in his power to infpeft. After this he was not 
 only content but even fathfied in his low circumltances, 
 though they became reduced beyond what might have 
 been reafonably expected : and when he was no long ex 
 
 able 
 
x ' 11 i« Account e//^ 
 
 able to fupport the expence of houfekeeping, he went into 
 poor lodgings ; where, though his board and habitation 
 were of the moft ordinary kind, yet, as his mind was 
 wholly intent upon fpreading tne faving knowledge of 
 the GofpeJ, he lived in peace and caimnefs. 
 
 There yet remains another inftance of his love to fouls 
 to be taken notice of, which I am unwilling to omit not 
 only out of refpeft to his memory, as it mews his un- 
 wearied affiduity in promoting the intereils of his Mailer's 
 kingdom, but likewife with a view, that others who 
 have a like opportunity afforded to them, may 'herein 
 follow his example. 
 
 In the beginning of Navemher, in the year 1756, three 
 companies of General AnjlrutbeSs regiment of foldiers 
 were fent into Winter-quarters at Truro. The zeal of our 
 pious Minifter engaged him to fet to work to promote the 
 knowledge and practice of religion among them, and it 
 pleafed God to give a peculiar blefCng to his labours- 
 exerted on this occafion. Of this matter I am able to 
 give a more farisfa&ory account, having by me a letter 
 of Mr. Walker's wherein he gives a detail of it to his 
 Friend, out of which I prefent the reader with the fol- 
 lowing extract. 
 
 " Jt is my way in writing to my friends to fpeak what 
 h moll nearly on my heart, and efpecially if it be any 
 thing which I may hope will excite their praifes, and en- 
 gage their interceffions in my behalf. Such is the circum- 
 ilance I have now to communicate refpefting the fuccefs 
 of the Gofpel among the Soldiers quartered in this town* 
 I endeavoured to lofe no time" with them from their fir ft 
 arrival, bat without delay preached a fermon extraordi- 
 nary on their account on Sunday afternoon, called by the 
 people here the Soldiers Sermon. There was at firft great 
 difficulty to get their attendance to hear.it ; for though 
 
 they 
 
Author'/ Life and Miniftry. xliii 
 
 they were ordered to be at church in the morning, and 
 brought thither by their officers, yet they ufed to turn off* 
 at the door. In this point I was helped by the zeal of 
 my dear People of the Society, who made it their buii- 
 nefs to fpeak to thefe poor creatures, giving them proper 
 advice, and prevailing on a few of them to be at churchy 
 as was wifhed. They foon became a larger number, 
 And our labours were fo blefled to them and us, that in- 
 ■lefs than three weeks a full hundred of them came to my 
 houfe afking what they mufi do? This was what I aimed 
 at, an opportunity of perfonal and free converfation* 
 The effects have been very ftriking. One or two of the 
 whole only excepted, you would have feen their counte- 
 nances changing, tears often burfling from their eyes, 
 and confeiiions of their exceeding finfulnefs and danger 
 breaking from their mouths. I have fcarcely heard fuck 
 a thing as felf-excufing from one of them ; while their 
 defire to be inflrucled, and uncommon thankfulnefs for 
 the leaft pains ufed upon them by any of us, have been 
 very remarkable. Such promifmg fymptoms gave me 
 great confidence it would come to fomething, and more 
 fo when I found that many of them were greatly fiirred 
 up to pray. Many of them., as was to be expected, foon 
 went back. Neverthelefs thus far, both they and the 
 others who never came near me in private, are plainly 
 influenced, that a certain fear has retrained them from 
 fwearing and curfing, which, when they came hither, 
 was univerfally their practice; has engaged them to at- 
 tend public worfhip, and at leafl fo far biafed their con- 
 duct that military punifhments are grown much lefs fre- 
 quent among ..them. There are about twenty who have 
 kept clofe to the means of Grace, and concerning whom 
 1 have encouraging hope that a good ivork is begun in 
 them. Indeed conviction of fin appears to have gone 
 
 deep. 
 
xliv An Account of the 
 
 deep with them, and they are crying after Christ with- 
 fuch marks of golly farrow as make me hope it is- indeed 
 a farrow <wbich wcrkcth repentance unlo J r al e vation. 
 
 if Thefe I intend fha!l be united together, when they 
 leave us, under the name of the Soldiers Society, having 
 already drawn up regulations for the purpofe. And 
 while they are here, they make a part of our Society, 
 by the exercifes of which, .as well as by meetings I par- 
 ticularly appoint for their ufe, they f^em to be much 
 eftHblifhed. What fuch a Society of Soldiers may pro- 
 duce amongft. that body of men God only knows ; yet 
 ] would comfort myfelf with the hope it may pleafe the 
 Lord it fhall go farther. It may be obferved that feven 
 of thefe, namely, fix Scotchmen and one Englifb DifTenter, 
 have enjoyed the benefit of religious knowledge in their 
 youth ; the reft, excepting two", I find totally ignorant of 
 every thing relating to Christ. And this, their total 
 ignorance, has made me lament the Superficial ufe or 
 entire neglect of Catechifing amongft the Englijh Clergy, 
 by which, more than by any other thing, 1 am perfuaded 
 the kingdom of darknefs and fin is eftablifhed in Eng- 
 land." 
 
 At the conclusion of the extract from the above letter 
 it may not be improper to add, that the officers who com- 
 manded thefe companies waited on Mr. Walker purpofely 
 to return him their thanks, and to acknowledge their 
 obligations to him for the pains he had taken with tti3ir 
 men, and for the reformation begun among them. 
 
 Thus were tne labours of this faithful Minifter of 
 Christ employed in Superintending the flock -more im- 
 mediately committed to his care, in giving his advice to 
 thefe who came to confute him from neighbouring places, 
 and in cultivating a fpirit of religion among thole who 
 feemed to be more accidentally thrown in his way. To, 
 
 ohviats- 
 
Author'^ Life and Minify', xlr 
 
 obviate one groundlefs calumny with which the carelef; 
 and lukewarm have often been apt to charge a life of 
 ferious godlinefs, as if it gave encouragement to the 
 negled of fecular bufmefs, it may not be improper to 
 remark, that at the fame time that he was earneit in 
 preffing it upon all that came to him for advice, to feek 
 the kingdom of God and his righteouihef>, as the one 
 thing needful; he never forgot to exhort perfons of all 
 conditions and occupations in life, .to apply themfelves 
 with diligence to the duties of their refpeaive callings : 
 telling them as the flrongeil argument that could be 
 urged, that the profperity and tranquillity of their fouls 
 would be more effectually promoted by a careful and in : 
 dufcrious attention to the bufmefs of their llation, than 
 by devoting themfelves wholly to the ftudy of religion, to 
 the neglect of thofe employments, which the place that 
 God had affigned them in the world required at their 
 • hands. The truth of which obfervation I have heard 
 confirmed by the experience of thofe who have hearkened 
 to his counfel in this particular. 
 
 His natural fagacity and penetration, improved by a 
 continued attention to the motions of his own heart, m a 
 .courfe of daily circumfpeaion and watchfuinefs (of which 
 we mail have occauon to fpeak hereafter) gave him fuch 
 an infght into the deceitful workings of the human 
 breaft, and the nature of the trials wherewith our fpiri- 
 tual adverfanes ftrive to obftrud the operations of diving 
 Grace, that it was ufual with him, when any came to 
 open their hearts to him, though they were ftrangers, by 
 a/king a few queftions relating to the experience of their 
 minds, to tell them what had palled within their breails, 
 even before they acknowledged it with their own lips. 
 As a fkilful phyfician, when he is made acquainted with 
 
 t-the principal and ruling fymptoms of a. patient's diforder, 
 „ knows 
 
 3 
 
x ^ v * An Account of the 
 
 knows how the whole fyflem of the bodily machine is 
 affected throughout ; fo this phyiician of fouls being in- 
 formed of a prevailing corruption or temptation, could 
 with eafedifcem what effect it would have upon the whole 
 #ate of the heart. 
 
 | We have feen after what manner Mr. Walker addreffed 
 himfelf to thofe who opened their minds to him in a per- 
 fonal conference. His praftice was to examine the dif- 
 pofition of their hearts to the bottom, that he might be 
 the better enabled to advife them how to counteract the 
 growing malady of their diforders, and to direct them to 
 the proper means of recovery. The like vein of heart- 
 fearching doctrine is to be obferved throughout his writ- 
 ings. The Reader will not find in them a bare fyflem of 
 morality, calculated only to refine and polift the outward 
 manners; our Author laid the foundation of Religion 
 deep in a growing difcovery and humbling fenfe of the 
 finfulnefs, guilt and impotence of our fallen nature, that 
 he might the more clearly evince the neceffity of our 
 cordially receiving Christ Jesus in his mediatorial 
 offices, as of God made unto us nvifdom, rlghteoufnefs, fanai- 
 f cation and redemption. Let not human pride then take 
 offence at feeing its corruptions expofed to view ; rather 
 let it bow its head to the duft, cover itfelf with frame 
 and abafement, confcious of its unworthinefs ; and ac- 
 knowledge with a becoming thankfulnefs the gracious 
 interposition of a Redeemer to recover us from our loft' 
 eftate. But this thankful acceptance of relief through 
 Christ cannot arife but out of a due conviction of our 
 want thereof. Upon this perfuafion Mr. Walker in his 
 difcourfes delivered from the pulpit, in his converfations, 
 and in his writings from the prefs, laboured this point, 
 namely, to eftablim the neceiTity of becoming acquainted 
 <witk our fallen fate, becaufe thereon depends the right 
 5 manner 
 
Author's Life and Minijlry. xlvii 
 
 manner of our feeking pardon and acceptance with God, 
 through the atoning blood and all-fufficient righteoufnefs 
 of Christ, and of our attaining unto holinefs of heart 
 and life by the fan&ifying operations of the Holy Spirit 
 in confequence of our being vitally united to him by 
 faith. The following table exhibits a view of his works 
 made public. 
 
 1. A Sermon on i Samuel xx. 3. at the funeral of a 
 young man that was drowned as he was bathing, on 
 Sunday June 3, 1753. 
 
 2. The Chriftian, a fet of practical Sermons, 1755. 
 
 3. A Sermon on Amos iv. 12. preached at Truro, 1756. 
 
 4. A Letter from a Clergyman concerning the iiril 
 queftion in the office for the ordaining of Deacons, 
 1758. 
 
 5. Regulations and Helps propofed for promoting Reli- 
 gious Converfation among Chriftians. 
 
 6. A Difcourfe on theNeceflity of being acquainted with 
 our fallen ftate. 
 
 7. A Familiar Catechifm, 1759. 
 
 8. A Short Inftru&ion and Examination for the Lord's 
 Supper. 
 
 9. A Treatife on Conviction of Sin. 
 
 io. A Familiar Introduction to the knowledge of our- 
 
 felves, 1 76 1. 
 Several other /mall Trafis were publijhed monthly by him/elf 
 
 and other nunifers. 
 
 Of the above-mentioned writings, the Chriftian, a 
 fmall volume, confuting of eleven Sermons, pa/Ted through 
 a fecond and third edition in the years 1756 and 1759* 
 with a recommendatory Preface, written by the Rev, 
 Mr. Thomas Adam, Rector of Wintringham, in Lincoln* 
 Jhire, 
 
 The 
 
zivni An Account of the 
 
 The two laft Treatifes, namely, Conviction of Sin, 
 and Familiar Introduction to the knowledge of ourfelves, 
 were chiefly compofed, and the Induction and Examina- 
 tion for the Lord's Supper, was revifed and enlarged by 
 oar Author in his laft illnefs ; at which time, though his 
 bodily ftrength was almoft worn down, and his fpirits 
 near exhausted with a lingering fever and atrophy; yet 
 fuch was the vigour of his intellectual powers, that with- 
 out requiring time to arrange his thoughts, and without 
 heficating for expreffion, he dictated to his amanuenfis 
 the contents of each of thefe Tracts, as fait as he could 
 commit them to paper, in all the clearnefs of argument 
 and propriety .of diction in which they now appear. 
 
 With regard to the Dij'courjh, to which this account of 
 the Author's Life is prefixed, it will be requifite --to ad- 
 vertife the Reader, that it was his defign, if it had pleafed 
 God to have granted to him the continuance of life and 
 health, to have gone through the whole of the Church 
 Catechifm in a fet of practical and expofitory Lectures, 
 and afterwards to have fent them abroad into the world. 
 Which defign had Mr, Walker lived to have accom- 
 pliflied, the Sermons upon the Moral La<w, or Ten Com- 
 mandments, which as they now appear, are more particu- 
 larly calculated to ferve the purpofe of conviction of fin 
 in order to enforce the necefiity of taking refuge in 
 Christ -for julliiication, would then have been revifed 
 and made public under a different form,- as holding forth 
 likewife a rule of life to the believing prole/Tor. 
 
 The twenty-fifth Sermon upon the Catechifm, which 
 was preached at Truro on the 27th of April \ in the year 
 1760, and was the laft Difcourfe delivered by our Author 
 in public, deferves our particular nocice. The fubject is 
 moll awful and interefting ; and the manner of treating 
 it awakening and affecting. Having in fome of the pre- 
 ceding 
 
Author'; Life and Minijiry. xlix 
 
 ceding Ledures confidered in a practical view the refur- 
 redion of Christ as head of his body the Church, his 
 afcenfion into the higheft heavens to prepare a place for 
 his people, and his feffion at the right hand of God as 
 the great Advocate and Intercetfbr, pleading continually 
 before the Father the propitiatory facrifice of his obedience" 
 unto death ; in this he reprefents him at his fecond coming 
 as univerfal Judge, fummoning all mankind before his 
 righteous Tribunal. The folemn tranfadions of the Day 
 of Judgment being, as mould feem to us accidentally/ 
 the fubjed of Mr. Walker's ]aft addrefs to his Parifliionerv 
 it gave him an opportunity of fpeaking to them in fuch a 
 manner, that if he had been adually apprized that it 
 fhould be his M Sermon, he could not have taken his 
 leave of them more properly. After a very ferious and 
 earneft expoitulation with the carelefs, idle, pleafure- 
 loving finner, he concludes with delivering, as it were, 
 his dying words to a congregation, among whom he had 
 miniftered fo long a time with £o much zeal and affiduity,. 
 in this remarkable pafTage ; 
 
 " Well ; we fliall appear before the judgment-feat of 
 Christ together. There the controverfy between me, 
 calling upon you by the terrors of the Lord, and you' ; 
 determined to abide in your fins, will be decided. There 
 it will appear whether your blood will be upon your own 
 heads for your ohfiinate impenitency, or upon mine for 
 not giving you warning. Christ will certainly either 
 acquit or condemn me on this behalf; and if I mould be 
 acquitted herein, what will become of you; I tremble to 
 think how fo many words of mine will be brought up 
 agakiil you on that day. What will you fay, what will 
 you anfwer, how will you excufe yourfelves ? O Sirs, if 
 you will not be prevailed upon, you will eternally curfe 
 the day that you knew me, or heard one word from my 
 
 c rnouta. 
 
1 An A c c o u n t of the 
 
 mouth. Why, why, why will you die with fo aggravated 
 a deilru&ion ? O think of the judgment, think of it, and 
 you will not be able to hold it out againlt your own fouls. 
 May the Lord incline you to do fo ; may he caufe this 
 word to fmk deep into your hearts ; may he (hew you all 
 your danger ; and with an outftretched arm bring you out 
 of the hands of the devil, and tranflate you into the glo- 
 rious kingdom of his dear Son, to his own glory and your 
 unfpeakable happinefs in the day of the appearance of 
 our Lord and Saviour Jesus Christ. Even fo, moll 
 mighty God and moll merciful Father, for the fame 
 Jesus Christ's fake." 
 
 With thefe ftriking words did this faithful fervant of 
 Christ finifh his public Minifhy. 
 
 It has been made evident from the account of his con- 
 stant attention to the duties of the facred office, that he 
 fpared no pains in uiing his moft diligent endeavours for 
 the promoting of God's glory and the ed]f) ing the people 
 committed to his charge: it will now appear from a few 
 felefted extracts, taken from his own papers, that he 
 dictated no rule to others which he did not conform to 
 himfelf; but that an intimate knowledge of his own 
 heart, and a deep experience of an inward work of divine 
 grace, enabled him to direct others with iuch peculiar 
 fl^ll under their feveral trials in the way of falvation. 
 Being himfelf converted, not to a notional affent remain- 
 in the head, but to a lively operative faith working by 
 love in the deep ground of the heart, he knew after what 
 manner to flrengthen his Brethren. 
 
 A Specimen of Mr. Walker's Experiences, and of 
 his Watchfulnefs o-ver his own Heart. 
 Sunday, September 17, 1752—" TburfJay night laft I 
 was viiited with a fudden and violent diforder, which in 
 
 a few 
 
Author'; Life and Minijiry, \\ 
 
 a few minutes brought my life into danger. Such was 
 God's good pleafure. It was his fatherly goodnefs hereby 
 to give me a more practical and interefting feme of death 
 and eternity. Hereby he hath taught me the great im- 
 portance of every hour I live ; [ can fay now I feel it with 
 a' more active impreiTion. May I number 4 my reilored days 
 wifely ! nor may the things of this life ever more feparate 
 eternal things from before my eyes ! may I live to his 
 glory, who hath thus lengthened my days ! Remember, 
 my foul, in the confufion of the hafly hour, how little 
 thou couldft do ; juft no more than prefent a broken re- 
 futation of thyfelf into the hands of thy heavenly Father. 
 Remember how thou wall oppreiTed with a fpiritual in- 
 fenfibility; all the objects of faith how dead and flat; 
 how without either fear, or hope, or trull in any degree of 
 lively exercife ! Ah, my foul, the dying hour is not for 
 the work of Religion, for gaining an interefl in Christ. 
 This mull: be the bufinefs of my healthy days. In thefe 
 I mull feek to humble my foul, renounce myfelf, call off 
 all dependence on myfelf, and on every thing, which by 
 the grace of God is wrought in me, and to work out my 
 falvation, drawn by the love of Jefus to yield myfelf to 
 him, the purchafe of his blood. Now I muft feek peace 
 in believing on the Son of God, and prove that I have a 
 title to juftification through him, by all the evidences of 
 his Spirit working in me. Keep me in this faith, thou 
 Mediator, with whom I do heartily truit my foul. Yea, 
 increafe this faith in me. And let me know that I b«ld <g 
 to thee by the fanctification of my corrupt nature mere 
 and more. Sunk as I am into the grave and death of iin, 
 let me hear the powerful voice of thy word, ana feel thy 
 quickning influences upon my heart, and come forth, and 
 live in holy obedience to thy call. Yea, let me live no 
 more to myfelf. Thou haft given me warning, a futfi- 
 c 2 cicnt 
 
!« An A c c o UN t of the 
 
 cient fummons to be ready, that by and by I mull be 
 away. Let me live to thee, that thou mayefr acknow- 
 ledge me at thy judgment." 
 
 Sunday, March 4, 1 753. — " By the endurance and 
 goodnefs of God I am alive this day, and have been ena- 
 bled without diflurbance to renew the covenant of grace. 
 Praife be to God, my mind was clear, my confcience 
 quiet, and with due deliberation, and without distraction 
 I was before the Lord. I mull blefs him alfo that the 
 ordinance was with comfort. Faith feemed in exercife 
 more than ufual to fee, receive, and in fome meafure to 
 appropriate Christ to me in communicating. Though 
 always I have caufe to complain of the hardnefs of my 
 heart, yet now I could in fome fort mourn and love. I 
 found heartinefs in my purpofes of ferving the glory and 
 intereft of God in Christ, and was forward to make a 
 full furrender of myfelf, depending upon divine grace. 
 It has been a day with me fignally marked with divine 
 favour. Notwithftanding the infenfibility and unbelief 
 of my heart, I am returned rejoicing. What now mall I 
 render unto the Lord? It maybe, fome greater trial than 
 ordinary is at hand. Let me be mindful therefore of the 
 vows I have this day made. Thy peculiar fuit, my foul> 
 was, that pride might no longer have dominion over us ; 
 that the lofs of mens opinion and efteem might not fright 
 on one tide, nor the approbation of friends puff us up on 
 the other. We fued alfo for a more enlarged fpirit of 
 love, that thefe who fpeuk evil againft us, or ufe us ill 
 for the work's fake, may be entertained with companion 
 and forgivenefs, without refentment or hatred. We fued 
 for this charitable mind and iemeanor towards thofe mif- 
 taken perfons, who, prejudiced to their own opinions, 
 reprefeu us as not preaching the word of God foundly. 
 Lord, it is thy pleafure to try me with the reproaches of 
 
 the 
 
Author'; Lfft ani Miniftry. liii 
 
 the wanton and carelefs 5 and with the mifapprehenfions 
 of thofe, who having conceived unfafe evidences of faith, 
 blame me that I fpeak not as they do, and lgnoraiitly op- 
 pofe themfelves. Lord, keep me in a charitable temper 
 to endure with mceknefs the outrages of one, and the pre- 
 judiced millakings of the other of theife, betwixt whom rny 
 lot is fallen to me 1 We intreated alio thy bleiTmg on our So- 
 ciety of Miniflers. Grant, O God, that it may be a blefled 
 inftrument of reviving true practical Religion, Keep us 
 from pride, and debate, and jealoufv ! Grant us to watch. 
 over one another in love ! and be thou ever with us, en- 
 larging all our hearts with zeal, conilancy^a'nd charity, 
 and mortifying the world and our lufts continually ; that 
 as we are Jeparated to the Miniflry, we may mind this one 
 thing, to feed the fheep. And to me, C my God, give 
 all needful direction, that I may fpeak boldly and pru- 
 dently among them, humbly and affectionately, without 
 pride or refentment. See now, my foul,' the work before 
 thee, but fhrink not : remember how God hath vifited 
 thee this day. Be Itrong and of good courage, and yet 
 be fearful left thou let any thing of all this flip. Thou 
 great Shepherd, leave me not. Amen" 
 
 7'uefdaj, April 27, 1756.—-" I have found myfelf this 
 day greatly exercifed by fear of "men. I would, I hope, 
 be, and live wholly to God's glory, and acl as his late- 
 re Its require ; but I experience a lurking defire of man's 
 efteem mixing with the natural timidy of my conftitution, 
 which makes me inwardly draw back from any approach- 
 ing trial, in which I am to look in the face perfons of 
 an angry and violent temper. It is to the free and mighty 
 influence of the Spirit of God I owe it, that this fear 
 hath not dominion, and that in defpite of it, I am ena- 
 bled to perlift in the ways of God and the difcharge of 
 my duty, in oppofiticn to this fecret enemy. Yet I have 
 
* 1V A Account of the 
 
 reafon to fufpecl that though it cloth not hinder me from 
 doing, yet it cramps me in doing. I defire to wait with 
 patience, to be humbled, to be thankful for the meafure 
 «f liberty beftowcd on me, and to believe always that 
 his grace is fufficient for me. 
 
 *' How hard is it to be angry and fin not ! as much as 
 f If mixes, it is finfal. I think not more than twice in 
 ■my life have I been angry without plainly feeing fm. I 
 fuppofe true Gofpel Z«Ao? does not ruffle the temper, nor 
 leave any perturbation behind it. It muft be perfectly 
 confident with meeknefs, and is finful, if not accompa- 
 nied with companion: He looked about upon them <witb 
 indignation, being grieved at the 'hardnefs of their hearts. 
 Surely our zeal and meeknefs bear proportion to our hu- 
 mility, I have moil zeal and leail wild-fire when I am 
 mofl humbled in the tenfe of my nns. Lord, make me 
 humble ; Lord, keep me humble. 
 
 Tucfday, June 15, 1756. — "< I know not how many 
 .evil tempers 1 have found working this day; particularly 
 
 conceit, when convening with — , . I have been kept 
 
 . frcm trials this day ; fo can fay nothing what degrees of 
 prevalence 1 am under of fear of men. I have come very 
 ihort of that aclual communion with God by meditation 
 and ejaculation that I vvilh for." 
 
 . Monday, June 28.—" Sloth and bufinefs have pre- 
 vented me the days paft from continuing my journal, but 
 I am fenfible of the want of it. I cannot walk clofely 
 with God without daily watchfulnefs and examination. 
 Yeflerday's Sermon related to a fenfe of the finfulnefs of 
 fin, as the great principle on which converfion ftands 
 contradiltinguimed from ferviie fear. I cannot be fo clear 
 as I wiili on this poiv>t.—L; private exercifes I find a defire 
 to {ervc God, and wifh to fee him glorified: but my 
 heart I find exceedingly fdfifh, in the vjorld.—This day 
 
 on 
 
Author's Life and Minify, lv 
 
 on the road to I enjoyed ufeful meditation two 
 
 hours ; my heart much drawn up to God, and approving 
 his fervice and pretence ; but in the remainder of my 
 journey I was con fu fed, and foraetimes found myfelf 
 carried away by carnal fears, and proud reafonings. I 
 re.olved to be fiient in the company I was to meet, if I 
 might not be ferviceable ; and have found this evening 
 the needand difficulty of being fo ; God grant me the 
 fpirit of meeknefs and charity," 
 
 Wcdnefday, June 30.— " I find it exceeding difncslt to 
 hold communion with God, when not more immediately 
 engaged in miniilerial duiies. Conner fat ion this day has 
 been rather, about Religion than Religious, I want more of 
 Christ's temper of meeknefs, having reafon -to fufpeft 
 myfelf too fblicnous when blamed unjnftly. I fee how 
 vain it is to think of gaining Christ without forfaking 
 all. Lord, make me more and more dead to the world." 
 Monday, July 5.— " I was driving much in prayer 1 aft 
 nighr and this morning for a fenfe of the finfulnefs of fin. 
 My heart feems to have been quickened by it through the 
 day, Id keep a little dole with God : yet how often have. 
 I forgotien him ! O that I could love him more 1 I have 
 been kept pretty much from fear refpecling an approaching 
 trial, being poffrffed with a defire of profeffing Christ,- 
 with fome confidence in his prote&ion, and wiih com- 
 paflion toward gainfa ; ers. 1 have ieen this day how 
 needful it is to watch againft a party-fpirit, and to love 
 alt that love Christ, leaving them to their own opinions, 
 and to avoid lovc-deftroying debates. I was rather af- 
 fefted, than pioully devout in the prayer* at a funeral.— 
 I ought to guard againft a fort of defponding thoughts 
 from external circumftances ; and from carnal proud rea* 
 fonings in my own heart." 
 
 C 4. Wcdnefday, 
 
V1 -4n Account of the 
 
 !**?*£* ^'7-" F«n,e difordered at diking, 
 though cherwife when I lay down. My comfort is, my 
 iHyat.cn depends not on me, but Chr.st, the { J e 
 yMerday, to-day, and for ever, though I am fo change- 
 aoIe.-Do I choofe Goo for my portion? If f , , v hy°do 
 i forget him fo often, and think of him fo coldly '•' 
 
 Mend*,, j u l y 26 ._„ 0n rel]eaionj j fee my fefcft 
 
 *ay ? fitt.og down and abiding in the place I am called 
 W. When abfent from k, though in the w *y of duty I 
 do not fo well retain the poffeffion cf my own mind.- 
 ' h!i da >' r obfe " ed « Waking, *s I have often done, 
 that the application of my heart to think on Goo was 
 rather by force, it was not e»fy ,o keep him in view, 
 though 1 had fo many caufes of thankfulnefs— I have been 
 engaged all this day in fome needful fervice; yet find my. 
 HI apt to feek my own pleafure even in doing Goo's 
 work. I ought to be more fenfible of the importance of 
 my office, and to depend upon and prav more earneflly 
 for the influence, of God's Spirit on myfelf and labours. 
 To be humble » the fenfe of my vilenefs, and to believe 
 the ftffioency of Christ, X find the two harxieft thin- 
 I nave to attain. " 
 
 TutfJaj Augnjl I0 .-« This Club-day. I have not 
 found fuch defire after it as formerly. This is a great 
 fault. I am not thankful as I ought for fuch friends and 
 opportunities : nor do I meet them with fuitable defires 
 of receiving and communicating good. I fhould regard 
 the Club as a diftinguiihed bleffing, and as laying me 
 under peculiar obligations ; and be continually influenced 
 by the expectations which the world has from us. God 
 has removed fome outward trials I have been under; yet 
 I would remember that Christ is our peace.'' 
 ^ WednefJay, Aug, i ,.— « Apt to wander in family prayer. 
 IVlv fete is of very low advancement ; more efpecially this 
 
 appears 
 
Author's Life and. Hinijlry. lvii 
 
 appears by the infrequent applications; of. my heart to- 
 God; a true fpirituality of temper I fufoe.ct I need for 
 this reafon ; and that fufpicion demands *nyjtria»& ir*- 
 quiry. — Laft week when in trial?, I feem to havetoietti' 
 better than this when out of them : let me inquire, whe- 
 ther I am driven to Christ by neceinty or drawn by 
 love." 
 
 Monday, Aug. 23. — i( The devotions of this morning- 
 were fhortened by the expectation of bufmefs. Somewhat 
 like this often happens, and demands my greater atten- 
 tion. — Great experience this day of a corrupted heart; 
 though not fignally overcame, yet not watchful as X 
 ought." 
 
 Tuefday, Aug. 24. — " Public duty encroached on t&Q 
 morning'; private exercife. — Had thit> day for fome hour> 
 a peculiar fear of falling away ; 1 obu-rved the actings of 
 faith were weak ; yet could not get them lively. : feemed 
 however determined for God in Christ.— I am cer- 
 tainly influenced by a principle which makes me not un« 
 watchful agair.it iin, and not altogether unieady to daty I 
 but is it from the right motive, faith .working by love?— 
 Greatly wanting in thankfulnefs." 
 
 June 6, 1757. — I am well fatisfied tlft denre of efteem. 
 or fear of men, hath too much influence on my conducV 
 Lord, turn the fear of mens faces into a love of their 
 fbuls." 
 
 WE now come to finilh this account of Ivlr, Wall: r'.: 
 Life and Miniflry by fhewing his behaviour during his lad 
 illnefs, and what fupport he found from Religion, while 
 in the near views of approaching death. This, it will be 
 confeffed on all hands, is a fcene in which the truth and 
 fincerity of a man's religion is put to the teft. To difarm- 
 the king of terrors of every appearance of. horror, and tc- 
 c c welcome 
 
M" An A c c o u k t of the 
 
 welcome his fummons as a call from a vain and referable 
 world to a world of endlefs and unfpeakable felicity, is 
 - the fole property of a firm faith in the God and Father 
 of our Lord Jesus Christ, who according to his abun- 
 dant mercy hath begotten us again unto a lively hope by 
 the refurreaion of Jesus Christ from the dead. Now, 
 as our Author perceived his foul to be greatly ftrengthen- 
 ed and efiaWifhed in grace, the nearer he advanced to- 
 wards eternity, fa will the atteftation of this matter of 
 fact, which was ground of comfort to himfelf, be to 
 others a fpecial confirmation of the truths he maintained, 
 vvhen they are allured that under the influence of them he 
 finifhed his days in peace, and committed his foul and 
 body into the hands of God, without the lead doubt of 
 being received into an happy immortality. 
 
 After the 27th of April, in the year 1760, as was be- 
 fore obferved, Mr. Walker was difabled from performing 
 .any farther fervice in the public congregation. At this 
 time he was feized with a fever, which confined him 
 several weeks to his room at Truro : vvhen he had in fame 
 .degree recovered his itrength after the abatement of the 
 fever, a cough flill hung upon him, far which, as it fore- 
 boded a confumption, he was ordered to Brijiol for the 
 tie of the waters in the month of Augujl. .Having Itaid 
 two months there with little cr no benefit, he went in the 
 Autumn to Kington, in Warwickjbiriy with an intention 
 ©f fpending fame time with the Rev. Mr. Talbot, Vicar 
 of that parifh ; but, a bad feafon of the year coming on, 
 fce was ordered back to the Brijiol wells. There he con- 
 tinued till the middle of December, when it was judged 
 proper that he mould be removed to fame dry healthy 
 ipot in the neighbourhood of London, where he could en- 
 joy the benefit of a good air. Upon this, having before 
 bQsn invited by the Earl of Dartmouth to try the air at 
 
 Blackbeath s 
 
Author'/ Life and Mini fry, tm 
 
 Blackheath, he wen: .hither a few days before Chriftmas. 
 Being fi tuated in a place fo near London he had an oppor- 
 tunity of having- the belt advke, but it was not in tie 
 power of medicine to ftop the piogrefs of his difeafe. It 
 is worthy our notice to obferve how remaikably the Pro- 
 vidence of God raifed up friends to fupply his feveral 
 wants throughout his illnefs. After refigning the Vi- 
 carage of Talland, the Curacy of Truro was the whole of 
 his income. Tne pay was but fmall, and his expences 
 were neceffafily increafed to a great degree by a long con- 
 tinued ficknefs. But he had refigned himfelf into the 
 hands of God, and found the promife verified that he 
 never <witt forfake thofe who commit themfelves to the 
 care of his Fatherly protection, Pfalmxxxvii. 29. Matt. 
 vi. 33. Being in the houfe of the Earl and Countefs of 
 Dartmouth, he had all the afliftance that his critical 
 fituation could require. Prefents alfo were conveyed to 
 him from his friends at Truro, and at other places', whofe 
 love to him was fuch, that they were ready to have fur- 
 nifhed him with whatever fupplies of money he might: 
 have Hood in need of. And to the honour of thofe gen- 
 tlemen of the faculty who were confulted, it mull be re- 
 corded, that as foon as they were feverally apprifed of the 
 circumftances of their patient, they not only gave their 
 attendance gratis, but feemed to take delight in offering 
 him their fervice. 
 
 It appeared to be ordered by a peculiar appointment of 
 divine Providence, that Mr. Walker, after he had finifhed 
 his miniftry at Truro, fliould abide a coniiderable time in 
 the large and populous city of Brijlol, and that he fliould 
 afterwards fpend the lail (even months of his life in the 
 neighbourhood of the great metropolis. Several ierious 
 perfons, both of the Clergy and Laity, in and about 
 Leaden and Brifolj viiited him frequently in his iilnefs, 
 
 c 6 to 
 
ix ^ Acco v n t of the 
 
 to whom his converfation was blefled in a very finguJar 
 manner. By his knowledge and experience he was emi- 
 nently qualified to lead others to an acquaintance with 
 their own hearts, and to the diicovery of the comforts 
 and privileges of the Gofpel, as well as to inrtruft minif- 
 ters in the faithful difcharge of their important office ; fo 
 that, when bodily weaknefs prevented him from preach- 
 ing any more in public, by his talent in convening, in 
 which he remaikably excelled, he was made inftrumental 
 in promoting the glory of God, and the good of many 
 iouis. He continued to the very laft, whenever his urength 
 would enable him to fpeak, to give fuitabie exhortations, 
 to thofe that were about him. 
 
 With regard to his own experiences in this lail and 
 languid feafon of his life, of which he frequently fpake to 
 thofe about him, he complained in general of great dead- 
 nefs of fpiritual affections, and cf the abfence of all 
 fenlVole impreffions of joy and delight in the contempla.- 
 tion of the exceeding love of God towards him, and of 
 Ms approaching happy change. As he difavowed in prin- 
 ciple any dependence upon religious frames, as a recom- 
 mendation to God's favour, thinking it a fcheme which, 
 iavours too much of felf-righteoufnefs, and had learnt to 
 call his whole confidence upon the promifes of God freely 
 offered in the Gofpel of Christ to finners, convinced of. 
 their guilt and helplefsnefs ; fo he was quite contented- 
 and eafy in his mind under the want of thofe fenfations. 
 But it is reafonable to fuopofe that the coidnefs and de«d- 
 7>efs of his affections was in a great meafure, if not wholly, 
 o.wing to the extreme weak Hate of his body. An inward 
 burning fever, attended with profufe night-fweats, had: 
 waited his vital , ftrength 5 a ftubborn cough continually 
 hung upon him, neither his food nor his medicines did 
 him any fervice ; a general. languor oppreflcd his whole 
 
 frame, 
 
Author'/ Life and Mini ft ry. tm 
 
 frame, and his fpirits were reduced to a very low ftate. 
 At thofe times when the powers of nature failed him 
 molt, he was wont to break out into fuch expreffions as 
 thefe; " What a miferable creature mould I be in my 
 prefent fituation, if I could not look upon God as my 
 Covenant-God, my reconciled Father in Christ? The 
 weaknefs of my body and of my fpirits deprives me of 
 all joyous fenlations; but my faith in God's promifes, I 
 blefs the Lord, is firm and unfhaken What though my 
 lofs of ftrength and fpirits robs me of all comfortable 
 communion with God, the promifes are not therefore 
 made void. Abraham believed,. and it was counted to him 
 for righteoufnefs. I believe that God is faithful and 
 true in all his declarations of mercy, which I have fought 
 lor, though I cannot now feel the imprefiions of his 
 love." 
 
 Upon feveral oceafions he was heard to fay, '* I blefs 
 God that upon the clofeft. reviev of my life, for 'thefe 
 ten years paft, I can. fee evident marks of my having 
 lived with a fmgle eye to the glory of God, in oppofnion 
 to the feififhnefs of my nature." And iikewife, 
 
 "■ The- nearer I advance towards eternity, the "more I 
 am confirmed in. the truth of the doctrines which I have 
 preached and publiihed. I am fure they will ftand the 
 I teft of the laft day. Conviction of fin, original as well 
 as achia] , is the grand iniet to all faving knowledge; 
 where this is wanting, the fuperftructure will not- iland ; 
 but if this foundation be deeply laid, the heart will -'then, 
 welcome the glad tidings of falvatioii." 
 
 Upon, the whole we may obferve, that under a conti* 
 nued abfence of all fenfible comfort he poflefTed his foul 
 in the molt fettled, abiding, folid peace, never admitting 
 the leaft doubt of his acceptance with God. 
 
 Nothing 
 
Ixii An Account of the 
 
 Nothing was more remarkable : n him than the con- 
 ftant, even, and undift irbed tran:uilitv which he rnain- 
 tai ed under the frequent changes that attended his 
 diforder. It fometimes happened that upon an alteration 
 of his medicines there apneared hope of his recovery: at 
 fuch times he was ob"er ed t \ take delight in the profneft 
 of returning to the exerc fe of his miniftry among his 
 people at Truro, of whom he never fpake without evi- 
 dent tokens of fifeguM pleafure and fitisfaftion in them 5 
 Ibraetinies not without tears of affe&ion, and tender con- 
 cern for the welfare of their louls. When thefe fhort- 
 lived hopes were vaniflred, and the dangerous fymptoms 
 of his diforder returned, no alteration appeared in the 
 frame of his mind : he only turned his views to the awful 
 fcene that called for hi? more immediate attention, a.nd 
 fpake with equal delight of the joys referred beyond the 
 grave for the faithful fervants of the living God. It 
 never could be difcovered that he deiired to live, or 
 wiihed to die. His foul was all fubmiiiion to the will of 
 his heavenly Father, and his whole concern feemeu to 
 be, to preferve that temper of mind, wherein he might 
 have faid with St. Paul, None of us li-veth to himfelf and 
 fio man dleth to himfslf. For whether we live, we . live 
 unto the Lord, and whether we die, we die unto the Lord ; 
 whether we li-ve therefore or die, we are the Lord's. 
 
 His patience was not worn out, but ftrengthened and 
 increafed by the continuation and increafe of his fufFer- 
 ings. If at any time, which feldom happened, an ex- 
 prefnonhad efcaped his lips, that feemed to favour of fret- 
 fulnefs or impatience, he was obieA'ed to check and re- 
 prove himfelf : at the Jaft, indeed, patience appeared to 
 have bad h:r perfect work ; for nothing of this kind was 
 difcovered in him for fome time before his death. 
 
 What 
 
A u T H o R y s Life and Hinifiry. lxiil 
 
 What he endured within the laft fix weeks from an in- 
 ward parching heat, is almoft inexpreffible. His only ap- 
 prehenfions under thefe trying circumftances were, left his 
 patience mould notliold out, and that he mould wifh for 
 a releafe fooner than God mould fee fit to grant it. But 
 the Lord was pleafed to preferve in him a fpirit of refig- 
 nation to the laft. 
 
 To this view of his behaviour in this his laft fcene I 
 mall fubjoin two letters, written by him to his neareft 
 and mod intimate friend at Truro. The former is dated 
 fifteen days, the latter but five, before his death. 
 
 ' e My dear eft, moft faithful Friend, 
 te MY diforder, though by no means affording to 
 myfelf the leaft profped of recovery, yet feems to afFe& 
 me at prefent more with weaknefs-, than with that violent 
 heat, which rendered me incapable of all thought. I 
 can now, bleffed be God, think a little, and with what 
 comfort do I both receive your thoughts, and communi- 
 cate mine to you ! O ! my dear friend, what do we owe 
 to the Lord for one another I more than I could have 
 conceived, had not God feat me to die elfewhere. We 
 {hall have time to praife the Lord when we meet in the 
 other world. I ftand and look upon that bleffed world 
 with an eflablifhed heart : I fee the way prepared, opened, 
 and aftured to me in Jesus Christ : and for ever bleffed 
 be the name of God, that i can look upon death, that 
 introduces that glorious fcene, without any kind of fear. 
 I find my grand duty ftill \s fubmifiton as to time and cir- 
 cumftances. Why ihould not I fay to you, that I find 
 nothing come fo near my heart, as the fear left my will 
 ihould thwart God's in any circa m (lance ; here I think I 
 am enabled to watch and pray in fome poor meafure. 
 Weil, my dear friend, I am but ftepping a little before 
 
 9 y 0lu 
 
Ixlv An A c c o u n t of the 
 
 you. You will foon alfo get your releafe, and there we 
 mall triumph for ever in the name, and love, and power 
 of the Lamb. Adieu ; yours in the Lord Jesus Christ 
 for ever. Jlmen. 
 
 Blackheath, July 4, 1761. S. W\ 
 
 " My deareji Friend, 
 
 *c WITH great confufion of thought, I have no 
 doubts, great confidence, great fubmiffion, no complain- 
 ing. 
 
 " The great thing, which I always feared, is, I be- 
 lieve, coming upon me; that I am coming into a di- 
 arrhoea, confined to my bed, and have no itrength. 
 
 " As to aftual views of the joys that are coming, I 
 have none; but a tfedfaft belief of them in Christ. 
 
 * What I have found in royfeif for months, both as tr> 
 the review of time pall, and the prefent workings f th e 
 Spirit, has left me without all doubt of my union witiv 
 Christ, &c. 
 
 Blackhecttb, July 14, 1761. S. W." 
 
 On the Tue/day morning he dictated the above letter*, 
 for at that time he was not able to hold a pen in his hand. 
 A few hours after the fymptoms of his approaching diffo- 
 lution began to fhew themfelves, his throat rattled, a. 
 cold clammy fweat ran down his cheeks, and the mufclea 
 of his arms and face appeared to be convulfed with fre— 
 quent fpafms and contractions. His heart, to ufe his 
 ©wn expreffion, feemed to him to be tied round with 
 thongs. He ftill fpake of thefe prefages of his death 
 with the utmoft calomel's and compofurc, and begged of 
 his friends about him that they would pray for him, that 
 he might hold out with patience unto the end-. It being 
 obferved by one of them fitting on his bed fide what a, 
 
 bk fling; 
 
A»THOR.'s Life and Mihifiry. Ixv 
 
 bleiSnghe enjoyed in his prefent fituation, that his foul 
 was ripe for heaven and eternity, he interrupted him 
 with faying, " That the body of fin was not yet done 
 away, bat that he fhould continue a fmner to the laft 
 gafp, and defired that he would pray for him as fuch." 
 Thus lowly and humbly did he think of himfelf even 
 under all his attainments in grace. In this lingering 
 manner he continued the live or fix laft days, without any 
 other viiible alteration in his body than gradually growing 
 weaker. 
 
 But notwithstanding all his former deadnefs and drynefs 
 of foul which he complained of, it pleafed God to fhed 
 abroad in his heart a lively fenfe of his love and favour, 
 and a flrong foretaite of heavenly joy before he took him 
 to the enjoyment of himfelf. On the Tburfday, ftarting 
 up from an apparent fit of dozing, he took hold of his 
 nurfe by the hand, who was fitting near him, and uttered 
 this rapturous expreffion ; •? 1 have been upon the wings 
 of the cherubim ; heaven has in a manner been opened 
 to me j 1 mall be foon there myiali', and am only forry 
 that I cannot take you with me." The next day, while 
 a young Clergyman, who came from a diitant part of the 
 country to viiit his departing friend, was Handing near 
 his bedfide, he Hit up his eyes in a manner that befpoke 
 a joy more than words could utter, and addreiTed him 
 thus, " O ! my friend, had I itrength to fpeak, i could 
 tell you fuch news, as would rejoice your very foul : I 
 have had fuch views of heaven — But I am not able to lay 
 more." 
 
 On the Saturday his voice faltered exceedingly, and. 
 his head feemed rather to ramble. We fcarce imagined 
 he could have lived out the day, and indeed had he not 
 been a remarkable flrong made man, it is not conceivable 
 that he could have fupported it fo long under fo fevere 
 
 and 
 
* xv * An Account of the 
 
 and fatiguing an illnefs. He pa.ed the night however 
 in extreme weaknefs ; and about nine o'clock the next 
 morning, it pleafed God to reieafe him from all his 
 fufTerings. 
 
 The evident concern of fome of his particular friends 
 upon the increafs of his diforder, fometimes aiTefted him ; 
 on which account, thinking, it is probable, that the 
 fight of his lai agonies mighr gi/e them pain, he one 
 day faid to a fervant that attended him, " J would I 
 might flip away, when nobody hut you mould be prc- 
 fent;" and fo indeed it fell out, for juft when all except 
 that perfon had left the room, not apprehending him to 
 be fo very near his end, he turned his head afide on the 
 pillow, and nature appearing to be quite exhaufted, with- 
 out any other token than a figh fome thing longer, and 
 more deep than ufual, his foui was deliveied from the 
 prifon of the tody. 
 
 He departed this life in a lodging-houfe at Blackheath, 
 to which he had been removed a few weeks before, on 
 Sunday July 19, 176 , in the forty-eighth year of his 
 age, and entered upon his fabbath of eternal reZ. 
 
 It was his particular direction that his body mould be 
 interred in the church-yard of the parifh in which he 
 die... lu compliance therewith, he was buried in the 
 church-yard of ' Lew.Jham, in the county of Kent. 
 
 From the f.regoing account, the attentive Reader may 
 draw the two following reflections. 
 
 Fh-J}, That a life of conformity to the gofpel of Jesu-s 
 Christ is not what fome, in excufe for their own cold- 
 nefs and negligence, reprefent it to be: they endeavour 
 to perfuade themfelves and others that it is an impractica- 
 ble plan, and inconfiilent with many of the moil reafon- 
 able and neceiTary employments. If fuch perfons would 
 fairly attend to the motions of their own minds, they 
 
 would 
 
Author's Life and Miniftry. lxvii 
 
 would probably find, that the true ground of their ob- 
 jeftion is the fear of Angularity, the dread of being 
 thought weak enough to be led a*-ay by the craft of men 
 who lie in wait to deceive, not confidering that at the 
 very fame time they are manifeftly enflaved to popular 
 opinion, and want the courage to think for themfelves. 
 
 Secondly, That a life of conformity to gofpel principles 
 is the pleafanteil life that can be led upon earth: it 
 would be difficult indeed to convey an exaft idea of its 
 peculiar joys and delights, to thofe who neither have, nor 
 defire to have any experience of them, but all who know 
 what it is to love the Lord Jefus Chrift in fncerity, know 
 that our blelTed Mafter does not now leave his difcip'es 
 comfort le/s, nor require anv fervice from them but what is 
 itfeif the moft perfect freedom. If true happinefs confifts 
 jn folid tranquility and peace of mind, they only can 
 enjoy it whofe hearts and lives are unfeignedly devoted to 
 God. Great peace have they that love thy lavj, faith the 
 Pfalmift. Peace I leave with you, my peace I give unto 
 you, not as the world giveih, give I unto you, faith the 
 Saviour : but alas ! there is no peace, faith my God, to the 
 wicked. The proud, whom God refijhth, the covetous, 
 whom God abhorreth, the envious, the uncharirable, the 
 carelefs and felf-confident, the unthankful and unholy, 
 all in general that know not God, and obey net the gofpel of 
 cur Lord Jefus Chrift, will probably find, when the trying 
 hour of diffolution comes, if they do not experience it 
 already, that they are like the troubled fa when it cannot 
 reft, whofe waters caft up mire and dirt : it was not fo 
 with him of whom we have been fpeaking, he was calm 
 and undilturbed under various affecting trials, and whea 
 death approached, rejoiced in hope of the glory of God, 
 
 To conclude, if there be any among my readers who 
 cruelly, difdainfully, and defpitefully fpeak againft the righie- 
 
 cus, 
 
1.XV1U M Acqq v kt of the 
 
 *us who W wantonly or malHoufly contributed to 
 load with difgrace and contempt this or any other of the 
 iauniul rmmlters or ferious followers of the blefTed 
 Jksus ; U there be any who, being led away by the error 
 cfthe kicked, take pleafure in deriding thole that/./, the 
 tune of their Jojouming here in fear, and confider this world 
 as a dangerous vulcernei,, that lies in their way to a land 
 of reit and peace, wherein an everi; -fling inheritance is 
 provided for them, let me intreat fuch pcrfons to reflect 
 that a day is coming, when the underita,cungs of men 
 ihall be freed from miltake and mi^rehenfion, and all 
 things ihall appear m their true iight. Then, to ufe the 
 words of a pious Author, Jhall the righteou: man ft and in 
 great bctdnefs before the face cf fuch as have affiled hi m> 
 and made no account of his labours. When they fee it they 
 Jhall be troubled with terrible fear, and Jhall be amazed at 
 t»ejlran g enefs of his Ration, fo far beyond all that they 
 looked for. And they, repenting and groaning for angnijh of 
 fcW, fiall fay within themjelves, This was he ^hom 
 nve had fometimes in derifcn and a proverb of reproach. 
 We fools accounted his life madnefs, and his end to be with- 
 out honour. How is he numbered among the children of 
 God, and his lot is among the faints ? Therefore have w+ 
 erred from the way of truth, & c . Wifdom of Solomon 
 v. i, &c. 
 
 Blejfedis the man that walketh not in the counfel of ' the 
 ungodly, norfandeth in the way of fnners, nor fttteth in the 
 feat of the fcornful. But his delight is in the law of the 
 Lord, and in his law doth he meditate day and night, 
 Pfalm i. i, z. May this bleffing be the happy portion of 
 all into whofe hands thefe fheets may come ! may the 
 God and Father of our Lord Jesus Christ, who can 
 work by the weakeft and moft unworthy of his fervants, 
 vouchfafe to make them infhumental to promote hia 
 
 glory 
 
Author's Life and Mini fry. lxix 
 
 glory and the good of immortal fouls ! May every one 
 that fhall read the following Difcourfes, be led into the 
 knowledge and love of thofe enlivening truths, which 
 animated our Author both in life and at death, and filled 
 him with a well grounded hope cf everlajting fal<vation> 
 May the law of God inwardly applied to his foul beget 
 in him a deep conviction of fin, and lead kim> as a 
 fchoolmafler* »/?/u Christ the Saviour; that being jufi- 
 fed by faith, he may have peace with God, bring forth 
 fruit unto holinefs, and in the end obtain everlafting life. 
 Amen, 
 
 Oxford, ▼ e 
 
 Ju»ei>, 1763- J' D * 
 
 THE 
 
THE 
 
 CONTENT S. 
 
 O F 
 
 VOLUME I, 
 
 XECTURES on the CHURCH CATECHISM, 
 
 SERMON I. 
 
 Acts xvi. 30. 
 What muft I do to be failed ? 
 
 TH E univerfal importance of the Inquiry, and of 
 the Anfwer to it - - "'."." Page I 
 An Explication of the Church Catechi/m is defigned in 
 thefe difcourfes - - - - - - z 
 
 This Catetbifm, as all other Cbriftian Catechifms, relates 
 
 to the Religion of fallen loft man - - ib. 
 
 It is <t fummary of laivation by Jesus Christ for fallen 
 
 creatures - - - - ","," ^ 
 
 Wretched Expofitors of the Catechifm, who do not ex- 
 plain the Fall of Man and the deep apoilafy of our 
 nature - - - - " " * J 
 
 This doctrine believed by our Reformers, the true Church. 
 Of England ------ ^ 
 
Ixxii The CONTENTS. 
 
 The Redemption wrought out by Jesus Christ the 
 only means of our recovery - ib. 
 
 The Catechifvi fets forth true Faith as the means of our 
 being partakers of falvation in Christ - c 
 
 And Baptifm as the fir/l fealing ordinance - - ib. 
 The plan of the Catecbifm is that we are fallen creatures 6 
 And that the only way of falvation is by a true Faith 
 wrought by the Holy Spirit - - /£. 
 
 This is the Chrijlian Covenant fealed by Baptifm - ib. 
 The fubftance of the Catechifm lies in three hings - ib. 
 How the privilege* of Baptijm may be faid to belong to 
 Infants, - - - . . p age y> g 
 
 Parents, Sponfors and Minifters are to explain thefe pri- 
 vileges to children - g 
 An exhortation to young perfons to feek molt ferioufly 
 Christ and fpiritual heavenly bleifings - 10, u 
 
 SERMON II, 
 
 Three things promifed for infants at Baptifm - 13 
 
 What things are necefTary to the knowledge and practice 
 of the Baptifmal Vow - ic, &c. 
 
 Our renouncing Si», the Devil, the World, and the Flefb, 
 and obedience to God's Commandments, is to be the bufi- 
 nefs of our lives - - - - _ jg & Ct 
 
 Young perfons not to be admitted to Confirmation without 
 the knowledge of and acquiefcence in the Baptifmal 
 Vo ™ 22, 23 
 
 An Exhortation to thofe that have neglected their Baptif- 
 mal Few, and alfo to thofe that feek grace to perform 
 11 • ? - 2 3> 2 t 
 
 SERMON III. 
 
 The Baptifmal Few confifts of three parts, Renunciation, 
 Faith and Obtdience - - - - _ 2 - 
 
 An enquiry into the neceflity of its feveral parts, previous 
 to the conlidera ion of the parts themfelves - ib. 
 
 Each part diflinclly founded in the correfpondent circum- 
 ilances of man's fallen ftate - ib. 
 
 As wholly fubject to the dominion of the Devil, the World, 
 and the Fleih - .... 27 
 
 As alienated from the life and image of God and in re- 
 bellion againfl him - 28 
 
 As 
 
The CONTENTS. lxxiu 
 
 As fubjea thereby to the wrath of God, and therefore ia 
 a ftate of mifery and ruin - - - - - ib. 
 
 Renunciation refpecls the former, Obedience refpefts the 
 fecond, and Faith has refpeft to the third - ib. 
 
 And from each of thefe, namely Sin, the World, and the 
 Devil , we can only have deliverance by J e s u s C h r. ist 29 
 
 Profeffion of this Vow is acceptance of this deliverance ib. 
 
 Three Corollaries. 1. Such as deny or are ignorant of 
 their fallen ft ate, cannot have accepted the^ offer of fal- 
 vation, nor be pofhbly keeping the Baptifmal Cove- 
 nant - '*• 
 
 2. That fuch as acknowledge both the difeafe and remedy, 
 and yet are not keeping their Baptifmal Vow, are not- 
 withftanding fuch knowledge ilill in their natural 
 flate - 3 2 — 34- 
 
 3. That fuch who really, though imperfe&ly keep their 
 Vow, are as certainly taken out of their natural ftate 
 and placed in a ftate of falvation, and that fuch ought 
 to take the comfort of it ... 35, 36 
 
 SERMON IV. 
 
 Since the Fall there is a principle of carnal independency 
 in man ------- 37 
 
 What the baptifmal renunciation of man's natural flate 
 imports «_..--- 38 
 
 The iirft part is a renunciation of the Devil and all his 
 works - - - - 39 
 
 What meant by the Devil ; what by renouncing the Devil 
 and all his works - - - 39 — \Z 
 
 An examination whether we have made that renuncia- 
 tion ----- 42—45 
 
 j whether we commit fin, and whether we are for 
 
 Christ's kingdom or the Devil's - - 45 
 
 An exhortation to the fervants of Satan, and another to 
 thofe that are delivered from him - .46, 47 
 
 SERMON V. 
 
 The Devil, the World, and the Flefli, the renunciation 
 of one of thefe is the renouncing of them all - 48 
 
 "What meant by renouncing the Pomps and Vanities of 
 this wicked World - - 49, 50 
 
 vol. i. d The 
 
Ixxiv The CONTENTS. 
 
 The true Believer's profeflion as to the World - 5 1 
 
 Have we renounced the World itfelf? that queflion largely 
 
 confidered .... 52 — 60 
 
 SERMON VI. 
 
 What meant by renouncing all the fmful Lulls of the 
 
 Fiefh - - - 63, 64 
 
 The true Chriftian's declaration in renouncing thofe iinful 
 
 lulls - - - - - 63, 64 
 
 Are we living in fenfual Lulls, Uncleannefs, Intemperance, 
 
 Sloth, Idlenefs, Eafe, and Pleafure - - 65 
 
 What meant by inward lulls - - 70 
 
 Of hating them, being humbled for them, and fighting 
 
 againft them ... 69,70,71 
 
 The great finfulnefs of fenfual and fpiritual lulls yz 
 
 SERMON VII. 
 Ac t s xvi. 30, 31. 
 
 What mujl 1 do to he fa<ved? And they f aid y Believe on the 
 Lord jfefus Cbrift> andthoujhaltbefwved. 
 
 The fecond part of the baptifmal Vonv to be confidered, 
 the believing all the Articles of the Chriftian Faith 74 
 The Creed, its fubject matter - 75 
 
 The ChrilHan Faith often expreffed in Scripture by Be- 
 lieving in th? Lord f ejus Chrifl - - 75 
 The fubltance of the Creed is God, as a covenant God in 
 Chrift - - - - 75 
 What ought to be meant by us when we repeat the 
 Creed - 76 
 The do&rine cf the Trinity contained in the Creed. 77 
 The Creed of Athanajius fubftan daily the fame as this 
 
 77,78 
 The nature of failh in general - - 78, 79 
 
 The difference betwixt divine and human Faith 79, 80 
 The nature of true faving Faith - - 81,82 
 
 True Faith may be divided into nveak zndjlrong 82, 83 
 Directions for the increafe. of Faith - - 83,84 
 
 S ER. 
 
The CONTENTS. lxxv 
 
 SERMON VIII. 
 
 / believe in God, that article of the Creed explained ^8; 
 What God is - 5 \ g C g 
 
 What it is to believe in God ,."..' rkT 
 
 Divine illumination neceffary to this believing r 9 1 
 It implies a belief of the Gofpel and reconciliation by 
 
 Tefus Chrift - 9% 
 
 And alfo our acceptance of God, as revealed to us in 
 
 Chrift * • * ' " ex 11 
 
 What is implied in this acceptance - - 95> V£ 
 
 The great happinefs of the true Believer - 95 » 9° 
 
 The Unbeliever's mifcry and terror at the thoughts of 
 
 Death - - - 97»98 
 
 SERMON IX. 
 
 The doclrine of the Trinity, or of Three Perfons in the di- 
 
 •■'•*•■- - - i°o 
 
 vine nature - .:,'«, 
 
 The firfi Per/on in the Godhead is the Father - »oi 
 What meant by believing in God the Father ioa 
 
 What by believing that God the Father is a Father ™ 
 
 Itfm h plies a child-like confidence and difpofition towards 
 
 God - lo $* IO 
 
 Andareadinefs'to fubmit to his difpofals and difpenfa- 
 
 107 
 
 Anamination, whether we believe God to be our 
 
 Father - 109—1 H 
 
 The great happinefs of having God for our Father 1 1 1 
 
 SERMON X. 
 
 That God is the Father Almighty, the Almightinefs of 
 God confider'ed - -. T r n 3 
 
 The dominion of -Gad the Father is an abfo'ute .ove- 
 
 1 1 4- 
 reienty - - . . . ,T 
 
 Ke has a right cf giving laws to his febpAi as be 
 
 pieafeth - - " m "_ , . , ..? 
 
 The command given to Adam the left" of his obedi- 
 
 _ 1 10 
 
 f V C 6 " " r 
 
 TtTie command to Abraham about facrificing his foh 
 
 liac 
 
 OC 
 
 d 2 
 
 117 
 God 
 
Ixxvi The CONTENTS. 
 
 God ufes to reilrain from difobedience by punimment, 
 and to encourage to fubmiifion by promifes i 1 8, I 1 9 
 
 God's dominion includes his general and particular Pro- 
 vidence - - - - 120 
 
 The Believer's fu;l meaning of thofe words, / believe in 
 God the Father Almighty - - 122, &c; 
 
 A ferious exhortation to fubmit to the dominion of 
 God - - - - 124, &c. 
 
 SERMON XI. 
 
 That article of the Creed, the Maker of heaven and earth, 
 confide red - - - - 12S 
 
 It implies a difpofition to afcribe to God the glory of his 
 works - - - 130 
 
 And a difpofition to ufe the creatures in a confidence 
 with his defign in making them - 131 
 
 And alfo a difpofition to glorify God both in foul and. 
 body - - - 132, 133 
 
 Thofe that think not of God as their Creator, re- 
 proved - - - 1J4 
 
 Thofe that abufe God's creatures, reproved - 136 
 
 Thofe that abufe their fouls in the love of fin, and their 
 bodies in the practice of fin, reproved - .137 
 
 Thofe that diihonour God in their fpecial calling, re- 
 proved - - - - * 39 
 
 The practical fenfe of the article of believing in God. 
 the Maker of heaven and earth - - 1 40 
 
 What confufion hath fin brought into God's creation ! 142 
 
 SERMON XII. 
 
 The Article of believing in Jefus Chrijl his only Son our 
 Lord, confidered - - - 1 43 
 
 The fignification of that great name Jefus - 144 
 
 Believing in Je/us declares my believing in him as my de- 
 liverer from the power of darknefs a.nd ignorance 145 
 
 Human Reafon not fofficient to difcover the way of fai- 
 vation - T 47 
 
 The teaching of the Word and Holy Spirit neceflary 
 thereto - - - H 8 > »49 
 
 The pride of Reafon mod bov^elfe the Salvation of the 
 Gofpel cannot take place - - 15° 
 
 Believing 
 
The CO NT E N T S. Ixxvii 
 
 JMcmn w 3W 2 " im P lies m ^ belIevIn 2 in him ; as my 
 
 deliverer from the carle of the Law due to me for my 
 
 r . - ! 5°' &c * 
 
 jV/lw i'jV« im P 1ies a enunciation of our own 
 
 \ r r ~ - ] C 2 » ot C. 
 
 righteouineis - - > . ' 
 
 That we have no righteoufnefs of our own is evident, 
 
 153' &c * 
 
 S E R M O N XIII. 
 
 Believing in Jefus implies my believing in him as my de- 
 liverer from all my fpiritual enemies - 158 
 
 That Chrift only can deliver us from the power and do- 
 minion of fin - - - loi , 
 
 Believing in Jefus alfo implies a believing in him as my 
 full, final, and eternal deliverer - -■ 163 
 
 We ought to look to Jefus for perfe&ion in holineis 
 
 164, 165 
 
 To look to Jefus for perfe&ion of holinefs in the foul, 
 and alfo for a fpirituaiized body - _ 167 
 
 The Believer's comfort under the profpeft of a diflblu- 
 tion - - - r , , l68 
 
 A recolleftion of what is the full meaning of believing in 
 Jefus - - - l6 9> ^ ' 
 
 SERMON XIV, 
 
 The Redeemer In a peculiar manner called Chrift 171, 172 
 
 He was anointed to be the Prophet, Prieji and King of the 
 
 Church - - *7 2 > »?3> ! 74 
 
 He was confecrated and qualified for the work of a 
 
 Mediator - - . . - l 7 6 > '77 
 
 The full meaning of the word Chrift - > Pf$ 
 
 Thofe that have not found the want of a Saviour have 
 
 not received Chrift' as the Anointed of God 179, 180 
 
 The marks of thofe that have received Jefus as the Chrift 
 
 ofGod - - - * 8 * 
 
 Encouraoements to come to Chrift as a complete SftVieAr 
 
 ■S E R- 
 
Ixxviii The CONTE NTS, 
 
 i 
 SERMON XV. 
 
 That branch of the Creed, Jejx; bis only Sen, explained 1 84 
 It implies that he is the only Son of the Father 186 
 
 And being the only Son or* G )d he has power to fave 
 . - - 189, 190 
 
 The Believer knowing him to be an all-fufhcient Saviour 
 
 relies en him for falvation - - 190 
 
 Thedivinky of Jefus a necefTary Article cf Faith 191, 192 
 The finfulnefs and danger of a itate of unbelief 193 
 
 An exhortation to honour the Son as an all-fufikient 
 
 Saviour - - - 1 95 
 
 SERMON XVI. 
 
 Thefe words of the Creed,, our Lord, explained _ 196 
 
 As jefus, there is a foundation fur confidence in him 197 
 
 As Chrift A he is amply furnifhed for the work of falva- 
 tion - - - 197 
 
 As the only Son, his fufficiency in the work of falvation is 
 inconteftabie - 197 
 
 And as cur Lcrd, he acls with fovereign authority 197 
 
 Believing^ in Jefus our Lord, denotes his being Lord oi ail 
 things by his na-eure as the only Son of God 198 
 
 He is^frequently in the Old Teftament called Jehovah 
 
 : - ^ 198 
 
 Jefus cur Lord denotes our believing him qualified for the 
 great work of Redemption - - 199 
 
 Je.us, as the Son of man, exercifeth an abfolute dominion 
 over ail things - 2 °°> z°i 
 
 Believers confefs the power of Jefus in their redemption 
 from fin and Satan, and their fpiritual enemies 
 
 202, 203 
 
 They fubjecT: themfelves to his power in all refpe&s 204 
 
 They truft in Jefus as executing his offices towards them 
 
 204 
 
 They quietly wait on him for the perfeding of their falva- 
 tion - - 2 °5. 
 
 They have taken him to be their Lord, as the fubjefts ot 
 his kingdom - - - - 2 °6 
 
 They are to make a dutiful ufe of all their fpiritual 
 
 ' gift* ... .207 
 
 And 
 
The C O N T E NT S. lxxix 
 
 And are to own Jefus as Lord by a public profeffion of Ms 
 
 TbeTare to own him by keeping their bodies and (pints 
 for him to death and judgment - - 20J » 
 
 SERMON XVII. 
 
 That Jefus was conceived by the Holy Ghofi, that Article 
 
 conficlered ~ " ~ * 
 
 That the Son, the undertaker of the work of Redemption, 
 fhonid be made man, was necefi'ary - 210 
 
 That his human nature mould be irce from fin, was no 
 lefs neceff.ry - . --.- '■" ,S 2U 
 
 The meaning of thofe words in the Creed, who was con- 
 ceived by the Holy Ghoji - . - * " 
 Chnfi is God and Man by a perfonal union of the two 
 natures in one perfon - - 2 ' 5 > 2 ' 6 
 He is a fuitable Mediator for the glory of God, and the 
 v/ants of fallen creatures - - 2I 7 
 A real belief of ChriiVs -Incarnation implies a ienfe ot our 
 
 mifery in oarfelves - ; " 2 \ 
 
 This alfo calls for great thankfulnefs for this wonderful 
 
 work of God - '-. " 2l 9 
 
 The foul refts all its hope concerning pardon grace and 
 
 glory, upon an union with this God Man Jefus 221 
 
 SERMON XVIII. 
 
 What is meant by thefe words Born of the Virgin Mary 
 
 222, 223 
 Thefe and the preceding words in the Creed denote the 
 
 Incarnation of the only-begotten of the Father - .; 225 
 How great our mifery that could need fuch a Saviour! 
 
 225, 226 
 The amazing condefcenfion difplayed in the Incarnation 
 
 of the Son of God - - - .3 2 7. 
 
 What exalted leffons of Chriflianity may be furniihed 
 
 from Chi ill's Incarnation - > -; ' 229 
 
 We may fee the wonderful readinefs of his mind to his 
 
 whole mediatorial work - - - 230 
 
 As Chriit's Incarnation teaches us obedience, fo alfo to 
 
 ■ ufe whatever we are or have to God's glory and the 
 
 good of others - - - - 2 3 2 
 
 How Cbrift hath taken away all reproach from poverty, 234. 
 
 SEE, 
 
Ixxk The CONTENTS. 
 
 SERMON XIX. 
 
 Tl e article, fuffered under Pontius Pilate, confideied 236 
 Chrifrfuffred, and fuffered for us' k - 237 
 
 His fufTerings were neccfkry and effectual to make atone- 
 ment for fin - 238, 2^9 
 His fufTerings meritorious becaufe of the dignity of his 
 perfon - 2 4° 
 And becaufe of his perfect obedience to the 1 nv of God ib- 
 And of his obedience unto death - - 241 
 Humbling confequences of Chriil's Sufferings for us 242 
 His Sufferings fhew us to be finners and rebels - ib. 
 And mew the great finfulnefs of fin - - 243 
 Alfo the riches of God's love in the method taken for 
 pardoning it 244. 
 And the value of reconciliation with God - 246 
 
 SERMON XX. 
 
 Thefe words, was crucified and buried, confidered - 248 
 That Chritf (aagUi ifufrer by crucifixion, necefTary - 248 
 He, by his crucifixion and death, made full atonement 
 
 for fn - - - 2 4.9 
 
 Man fufFers through the fin of one covenant head, and is 
 
 accepted through the righteoufnefs of another - 250 
 The Believer may fee Chrift on the crofs conquering all 
 
 his enemies, Death, Hell, the Devil, and Sin - 25 1 
 And the richeft blelhngs purchafed for him - 253 
 
 All Chrift's fufTerings are wholly unprofitable, unlefs they 
 
 have a fuitable efTeft on the heart and life - 254 
 
 It is the Believer's duty and choice to live to him who died 
 
 for him - - - - " 255 
 
 And his refolution to follow him through the greateit fuf- 
 ferings for fo doing - - . 
 And his defire of conformity to ChriiVs fufTerings in the 
 
 crucifixion of corrupt affections - - 257 
 
 The happinefs of thofe who, as condemned criminals, have 
 
 fled to Chriit as their refuge and atonement - 259 
 
 S E R. 
 
The C O N TENTS,' Ixxxi 
 
 SERMON XXI. 
 
 W ; ;ut is meant by Chrift's being buried and defending 
 
 into hell - ~ " , " . A " 2 59 
 
 The believer is ftedfaftly perfuaded that Chrift was per-. 
 
 feciiy dead and rofe again - _ - 26 ° 
 
 That he fobmitted to the itate of the dead in the difcharge 
 
 of his office as Mediator - - - 261 
 
 That he overcame upon the crofs him who had the power 
 
 of Death - - - - r 26 V 62 
 
 The Believer acknowledges the vanity of his prefent eitate, 
 
 263 
 
 And declares his endeavour to die unto fin - 266 
 
 And that it is his duty to prepare for his approaching 
 
 itate of feparation - -203 
 
 S E R M O N XXXI. 
 
 T\rt Refurreclion of Chrift confidered ^ - -271 
 It is a fact proved by inconteftable evidence - # 272 
 
 The glorious benefits fecured to the Believer by his Re- 
 furrtStion - - " . " 2 7,3 
 
 It declares the juftification of fmners by his Death ib. 
 And that he is lord of all things - - 275 
 
 And it declares the Refurreftion of all the members ot 
 
 his body - - - . " r - . 2 ?7 
 
 Believers acknowledge their obligation of conformity to 
 
 his life - - - " z 7\ 
 
 And that they have caufe to triumph over the rears ot 
 
 Death in the belief of being rifen with Chriii - 28© 
 
 SERMON XXIII, 
 
 ChrijVs afcenfion into heaven , confidered - - 282 
 
 He afcended into heaven in a public charafter, as the Re- 
 
 prefentative of Believers - - - - 284 
 
 By his afienjm he opened the gate of everlafting life for 
 
 his people - - - - 2 ^4 
 
 And alfo led captivity captive - 2 $5 
 
 By 
 
Ixxxii The CONTENTS. 
 
 By his afcenjion he received gifts for men - 286 
 
 The full meaning of thefe wordd, he afcended into hea- 
 ven - - _ _ _ 2 %j 
 
 It is the Believer's defire to have his converfation in hea- 
 ven, where Chrift is - - _ 2 ^8 
 
 Did Jefus lead captivity captive, it is the Believer's duty 
 to rejoice over all his vanquiihed fpiritual enemies 290 
 
 Did Jefus receive gifts for men, it fhould be my endea- 
 vour to ufi them to the purpcfe of their vouchfafe- 
 ment ----- 291 
 
 We ihould pray that God may qualify thofe offering 
 themfeives to the Pvlinktry - m z q Z 
 
 SERMON XXIV. 
 
 drifts fitting at the right hand of God the Father Almighty, 
 confidered - . _ * Q 
 
 II includes his being at the right hand of God in the ad- 
 miniftration of his prophetical office - 20c 
 
 And alfo to the exercife of his prieftiy office - 298 
 
 Many are the benefits to Believers from Chrift't Inter- 
 cejfton - . ; - - - 300 
 
 Jefus. is on the right hand of God as King and as Lord 
 of all . . . - - 301 
 
 The Believer defires to fubmit to his divine government, 
 and direction - o . 
 
 And to depend on the protection of his government 304. 
 
 We ought to examine ourfelves whether we have expe- 
 rienced the power of his offices on our hearts - 307 
 
 SERMON XXV. 
 
 From thence he fall come to judge the quick and the dead, 
 that article cond'ered - 5 q 
 
 What is meant by the quick and the dead - - 310 
 
 The Believer declares his itedfait belief, that Jefus Chriit, 
 who was once crucified, {hall come again to be the 
 Judge - 311, 312 
 
 And makes this r.rofeffion with confidence, Chriit being 
 the Mediator between God and Man - - 312 
 
 What works of Iovq a Believer may be faid to have 
 
 3 ! 3> 3H 
 What 
 
The CONTENTS. Ixxxiii 
 
 What may be fuppofed to be a Believer's humble decla- 
 ration at the day of" judgment - - ibid. 
 
 The Believer's hope and waiting defire for that day 316 
 
 He expreflTes his purpofe to be daily preparing for Chrift's 
 coming - - - - 318 
 
 An exhortation to prepare for the day of judgment, 
 
 32©, &c. 
 
 S RR- 
 
SERMON I. 
 
 Lectures on the Church Catechism. 
 
 Acts xvi. 30. 
 
 What mujl I do to be faved? 
 
 THE importance of the inquiry fuggefted in thefe 
 words is undeniable. The peribn that fpake 
 them was the jailer, who, being duly affe&ed with the 
 miraculous power and prefence of God, (which (hook 
 the foundations of the prifon in which Paul and Silas 
 were confined) was brought to a deep concern about 
 the condition of his foul, which drew from him this 
 importunate queftion, What mvft I do to be faved? It 
 would be abfurd to imagine the inquiry does not as 
 well become us as him. It were well if every foul of 
 us were brought to make it with his earneftnefs and 
 purpofe of heart. But however that be, to give a full 
 anfwer to it will not be amifs. It may, by the bleffing 
 of God, beget that concern upon the hearts of thofe 
 who continue infenfible in their fins, which their un- 
 happy cafe mod: loudly calls for; while at the fame 
 time it will direct thofe who are feeking eternal life 
 into a more perfect knowledge of the way of falvation. 
 vol. u B My 
 
& Inures en the Church Catechiftn. Serm. I. 
 
 My defign is to attempt the refolution of this inte- 
 rxefting matter, in an Explication of our Church Cate- 
 chifm, during the Sunday afternoons of this fummer ** 
 And I am confident, if due attendance and attention be 
 given hereto, none of you will think the matters con- 
 tained in this little luminary to have been fo eafy to be 
 nnderftood as not to need thought and explanation, nor 
 -of fo (mall importance as not to deferve it. 
 
 It will be proper to introduce the explanation in- 
 tended by this general remark on the defign of the 
 Catechifm ; which, properly conceived, will ferve as a 
 key to open to us what is contained in it; namely, 
 •" That this Catechifm does, as all other Chriftian 
 " Catechifms muft do, relate intirely to the religion 
 " of fallen loft man." The matter this Catechifm 
 explains, is not what as gracious perfons we muft do 
 to keep God's favour, but what as Tinners muft be 
 done in us and by us to obtain it : not (imply what, as 
 in a ftate of -integrity, we muft do to be happy, but 
 what, as in a ftate of ruin, we muft do to be iaved. 
 If you think it contains an account of the religion of 
 works, you are altogether befide the matter, cannot 
 underftand one fyllable it fays, and however you may 
 have a certain kind of knowledge refpecling the Chrif- 
 tian doftrines herein fet before you, y^t you have ftill 
 all to learn as to the falvation of your foul in the belief 
 of them. I befeech you, therefore, beware you do 
 not ftumble at the threihold, and, by imagining you 
 muft be faved by your own doings, overfet the cove- 
 nant of grace, (which is no longer fuch if our merits 
 
 * Thefe -Sermons were preached .at Truro in Cornwall, in the year 
 *759» 
 
 are 
 
Serm. i. Ltftures on the Church Catechifm. 3 
 
 are fet up as the caufe of our acceptance with God) 
 and fo render the redemption that is in Christ quite a 
 needlefs thing ; and, what may not be at firft thought 
 of, not only faith, but alfo repentance, the facraments, 
 and in fhort all means of grace, absolutely impertinent. 
 The Catechifm fuppofes you to be an apoflate creature, 
 and, as fuch, undone and helplefs, incapable in your- 
 felf of recovering God's favour, or of returning to him. 
 It proceeds intirely on this fuppofition, that you are in 
 a fallen (late, explaining to you the method which the 
 mercy of God hath provided for your remedy, how 
 you are called to it, and by what means you may be 
 made effectually a partaker of it. Nov/ this being laid 
 down, I proceed to obferve from it, for the better un- 
 derftanding of the Church Catechifm, 
 
 I. That it is a fummary of that whole falvation for 
 fallen creatures, which is in the Redeemer Jesus 
 Christ. Every part of it has the moft direct eye to 
 H : m, as the All in All of loft fallen man. The bap- 
 tifmal covenant is entirely founded in his merits; the 
 baptifmal renunciation ftands upon his kingdom and 
 grace; the Chriftian faith points him out to us as the 
 Author of all our pardon, acceptance, and fellowfhip 
 with God in time and eternity ; the law in the Ten 
 Commandments fets him before us as our righteouf- 
 nefs, and the procurer of that grace, by which we are 
 reftored to that image of God, and conformity to his 
 blefTed nature and will, which is the fubftance c( the 
 law ; prayer finally, and the facraments, which are 
 the means of our accefs unto God as our father, ard 
 of our receiving from him the full afiurance of his love 
 and favour, with all needful fupplies of his Spirit; thefb 
 B 2 are 
 
4 LeSlures on the Chimb Caiechifm. Serm. I. 
 
 thefe are no otherwifc acceptable to God, or profitable 
 to us, but in the faith of Jesus Christ, and through 
 his mediation. Christ then is the ium of this Ca- 
 iechifm, even Christ of God made unto us -wijdom, 
 mid righteoufncfs, and fuiciijicailcn, and redemption. 
 \Vretched expoiitors therefore of this Catechifm are 
 they, who, by paiimg over light y the fall of man, by 
 failing to explain the deep apoftafy of our nature, aiui 
 therein our abfolute guilt and infufheiency to ail good, 
 (artfully, wickedly, ar.d with the molt barefaced diuu- 
 genuity, either faying nothing about them at all, or 
 what only might ierve to make people think thefe were 
 points of uncertainty, and of no moment) have know- 
 ingly and wilfully overturned the defign which the 
 Reformers had in the Catechifm ; hid from mens eyes 
 thofe doctrines which the true Church of England 
 thinks to be eiTentiaily neceiTary to fajyation ; and ef- 
 fedually flruck Christ out of the whole of it as to 
 his being the righteoufnels and itrength, the now living 
 head and the future glorious reward of his people. 
 
 II. I take notice farther, for the better knowledge 
 of what is to he expected in the Catechifm, that it not 
 only goes upon the fuppofition of our being fallen, loft, 
 helplefs creatures, and of redemption wrought out by 
 Jesus Christ, as the only means of recovery; but, 
 fuppofmg alio that we own the one and the other, it 
 does only explain how it h that we loft creatures are 
 called to this falvation, and upon what condition it is 
 made effeaually ours. It fuppofes you to be in a loft 
 irate by nature, explains to you what that loft ft ate is, 
 and taking it for granted you would be glad to be de- 
 livered out of it, and that there is but one way whereby 
 
 you 
 
Serm. i. Lectures on the Church Caicehifm. ff 
 
 you can be fo, namely, by Jesus Christ, opens to 
 you very fully what that falvation is, and what, as a 
 Chriftian, lies on your part that you may have the 
 whole benefit of it. You are not therefore to look 
 here for any proofs of your " being by nature born irt 
 " fin, and a child of wrath ;" it tells you, upon God's 
 authority, that you are fo, and fuppofes you fenfible of 
 it • nor does it go about to convince you by arguments,, 
 that there is no other name under heaven whereby you 
 thijfle faved^ but only the name of our Lord Jesus 
 Christ ; that, as an inftruaion provided in the viilhlcr 
 church profefiing the name of Christ, it fets forth as- 
 a truth not to be queftioned. It is fimply an inftruaion 
 for loft finners in the way of falvation that is in Jesus 
 Christ ; and whoever doth not know himfelf a fallen 
 loft creature, and defire falvation by Christ Jesus 
 only, can get no faving good from it. — I obferve far- 
 ther, for the better underftanding the fcope of the 
 Catechifm, 
 
 III. That it fets forth faith as the means of our being 
 made effe&ually partakers of the falvation that is in 
 Christ, namely, that true faith, which engages to a 
 renunciation and forfaking of all the ways of fin, and 
 is a principle of obedience to God's holy will and 
 commandments, and actually enables to the one and 
 the other of thefe by the grace of God waited for 
 and given in the ufe of prayer and the facraments. 
 And farther, that it alfo fets out baptifm as the firft 
 fealing ordinance, confirming all the promifes of God- 
 unto us upon fuch our faith, and giving us what may 
 perhaps be called a charter-title, which will have obli- 
 gatory force when we do fo believe, and in the mean 
 B 3 time 
 
6 Ledlurcs on the Church Catechifm. Serm. I. 
 
 time calls upon us to do fo. This is the fubftance of 
 the Church Catechifm, and may (hew you the general 
 plan upon which it is drawn up, namely, that fince we 
 are fallen and loft creatures, and God has prepared 
 falvation for us in Jesus Christ, the only way we 
 can have that falvation effectually ours, is by a true 
 faith begotten in us by the Holy Spirit, powerful to 
 the mortification of fin, and enabling us to live unto 
 God. This is the Chriftian covenant fealed by bap- 
 tifrn, and this view of it accounts for the feveral parts 
 of the Church Catechifm ; namely, 
 
 i. The union of true believers with Christ, and 
 therein their adoption to be God's children in this life, 
 2p4 title to an inheritance in the kingdom of heaven 
 hereafter. 
 
 2. The haptifmal vow, which is a folemn profefiion 
 of faith in God through Jesus Christ wrought by 
 the operation of the Holy Ghoft ; of their renouncing 
 tins devil, the world, and the flefh ; and of their obli- 
 gation and purpofe to keep God's holy wilL and com- 
 mandments, and to walk in the fame all the days of 
 their life. 
 
 3. Prayer and the facraments ; the former* for con- 
 firming this faith in us; the latter, for afiuring to us 
 the promifes of God in Christ upon fuch our faith, 
 as alfo for building us up therein. In thefe three things 
 lies the whole fubftance of the Catechifm: whereby 
 you fee that the merit of Christ is the caule of all 
 hope towards and acceptance with God ; and faith in 
 him the only way or means of our being made par- 
 takers thereof. 
 
 Having 
 
Serrrr. p. Lectures on the Qhurch Cate.chlfmi J' 
 
 Having now afcertained the fcheme upon which the 
 Catechifm of the Church of England is planned, I 
 come to fpealc of the firft part of it abovementioned,. 
 The privileges fealed to believers in baptifm 3 namely, ,. 
 they are therein made, in a covenant, way, " members 
 " of Christ, children of God, and inheritors 'of the 
 « kingdom of heaven." Thefe privileges are fealed- 
 to believers in baptifm. And if only to believers, how 
 then are they faid to belong to infant's who are inca- 
 pable of faith, while rieverthelefs children are taught 
 to fay, that in their baptifm they were made members- 
 of Christ, children of God, and inheritors of the 
 kingdom of heaven? We allow the baptizing of in- 
 fants, becauie we judge we have God's warrant and 
 command for it; and inafmuch as the children of pa- 
 rents profeffing themfelves Chriitians are relatively and 
 federally a holy feed, (the promife evidently and ex- 
 % prcfsiy reaching unto them as well as their parents) 
 inafmuch as by baptifm they are made members of the 
 vifible church, and have a right to all the external pri- 
 vileges of the church equally with any others; and 
 inafmuch as a'ifo when they are brought to baptifm 
 they do make profeflion of the true faith by their proxies \ 
 therefore here, as well as in the Office for baptifing 
 infants, they are fpoken of, in common with all others 
 who have partaken of baptifm, as believers and rege- 
 nerate, and confequently as having a fealed right in all 
 the blefiings of the covenant of grace : I fay, for thefe 
 reafons they are fpoken of as true believers and rege- 
 nerate perfons % not that they actually are fo, or indeed 
 can be, till the gift of God, namely, Faith, by the 
 operation of the Holy G-h oft, through the. hearing of 
 B.4.., the 
 
8 Left uses on the Church Coiechifm. Serm. i. 
 
 the word, Qiall be granted unto them ; when, (and not 
 before, though baptized) they are effbaually made 
 living members of Christ, children of God,, and 
 heirs of heaven ; and when their baptifm comes to have 
 its full force, foaliog and confirming to them all the 
 bleflings of the gofpel as theirs in the mod abfolute 
 and complete manner. Yet, in the mean time, fince 
 infants, children of Christian parents, have by birth a 
 title to Chriftian privileges, fo far forth as their cafe 
 requires, and fince by their bapfifm they are admitted 
 into the number of God's profeffing people j therefore, 
 though by their baptifm they may not be faid to have 
 thefe privileges in a covenant way, feaied to them as 
 theirs in the proper power and influence of that initiating 
 feed ; yet thereby they have what, for diftinction-fake, 
 I may be allowed to call a charter-title to them j their 
 name is by baptifm put into the charter-grant of Chrif- 
 tian privileges, which they may plead, as fully engaging 
 a gracious and faithful God to them, whenever they 
 attain unto true faith. — Now fuch their charter-right 
 to the great bleflings of being made, in this way, by 
 baptifm members of Christ, children of God, and 
 inheritors of the kingdom of heaven, they are here 
 put in mind of* and that with this dehgn, that being 
 fenfible of the greatnefs of thefe bleflings, and of the 
 right they have in them, if they make ufe of it, they 
 may be immediately ftirred up to do fo. — And in order 
 to their being moved hereunto as they grow in years, 
 it is fuft the duty of parents, fponfors and miniiters, 
 to explain to them, and fecondly, of the young per- 
 ftms themfelves to confider. the importance of thefe 
 gofpel bleflings, and the right they have in them, to 
 
 the 
 
St-rrn. r. Lcr7t ures on the Church- Catechrf?7t % 9 
 
 the end that by a true faith, fruitful of gofpel" holinefs, 
 they may be brought by the grace of God to make 
 out their claim to. them as good and effectual. 
 
 Fir/i^ It is the duty of parents, fponfors, and mi- 
 nifters, to explain unto children, as they become ca- 
 pable of understanding them, the great importance of 
 thcfe gofpel privileges, and the right they have in 
 them ; in order to move them unto the making out 
 their claim and right by true faith and repentance. It 
 is a juftice we owe to Christ, to our little ones, to 
 our own fouls, that we mould take every meafure for 
 inftrucring them in, and for recommending to them 
 the excellency of ' thcfe bleffings. The incomparable 
 value we fet upon them ourfelves, evident before our 
 children in the influence they have on our whole con- 
 duct, fhould teach them ; and cur 'carefulnefs in taking 
 every opportunity of opening to them the knk and 
 force-of theie riches of Christ, fhould be perpetually 
 exciting them to make their intereft in them fure. 
 Wret'::<r Parenrs, Sureties, or Minifters, (and indeed 
 the fame may be faid of the whole Church) we fhould 
 be by conduct and instruction explaining and recom- 
 rhending to them what a glorious thing it is to be a 
 fflivibef ^Christ, joined to the Son of God the 
 Saviour, the only Saviour of the world, in whom 
 there is all we can want or wifh, all the treafures of 
 pardon, grace and glory ; a Child of God, no longer 
 a child of wrath ; an outcaft from the divine favour, 
 an object of God's difp'eafure, but a child of the 
 hHi and livino; God, a child whom he loves with 
 that infinite tendernefs which is peculiar to himfclf ; a 
 child whom he docs and will career ; whom he lbvef 
 B 5 
 
SO • Ltffures on the Church Catechifm, Serm. I. 
 
 to keep in his everlafting arms, and delights to have 
 
 continually in his fight; an Inheritor of the kingdom 
 
 of heaven \ a child, and therefore an heir, no longer 
 
 an heir of hell, as once when he was not in Christ, 
 
 but now an heir of the everlafting kingdom of heaven \ 
 
 an heir, growing up to the poiTeilion of his inheritance 
 
 every day ; an heir, who fhall fhortly be in his Father's 
 
 houfe and family, paft death, paft fin, paft forrow, 
 
 happy, biefTed, glorious for ever and ever. I fay, it is 
 
 our duty to explain and recommend thefe glorious 
 
 things to cur little ones, and by all poflible means to 
 
 ftir them up unto the fuing for that faith, by means of 
 
 which, great as thefe blemngs are, they fhall -be made 
 
 effectually theirs. 
 
 Secondly^ It is the duty of all young perfons, who are 
 called to thefe important blemngs, feriouily to lay them 
 tp heart, as they become capable of doing fo ; and 
 continually to pray unto God to give them grace, that 
 by a true faith their title in them may be made good 
 and effectual. Dear children, I befeech you, endea- 
 vour to be fenfible yourfelves how great thefe blemngs- 
 are, and how much you need them. Da not you know 
 that you are by nature born in fin and children of wrath? 
 Can you think any thing in the whole world fo terrible 
 as that natural ftate of yours ? And will ye be willing 
 to continue in it? What, are ye willing that God 
 fhall be angry with you all the while you live, and, 
 when you die, caft you into the lake which burneth 
 with fire and brimftone ? God forbid this fhould be 
 your cafe. No. There are better things prepared for 
 you. God has fent his only-begotten Son from heaven 
 to fave you from this ftate of fin and wrath. And 
 x God 
 
Serin. I. Lctlures on \ the ' Cfmrd <Vah'cBifm. It 
 
 God hath called you to partake of all this falvation 5 
 and given you, as it were under his hand, a right to it, 
 if ye ufe that right. And will ye not ufe it ? O, my 
 dear children, what a bleffed thing will it be for you 
 to have Christ for your Christ ! O, if ye once 
 have but Christ for your Christ, ye need fear no- 
 thing. Only get Christ, and ye will fear nothing. 
 Ye will not fear the devil, though he be the roaring 
 lion, that walketh about feeding, to devour you. Ye 
 will not fear death, which every body elfe is afraid of. 
 And then, ye will not fear, thunder nor lightning, nor 
 any other thing ye are now lb much afraid of, 
 No ; if ye have Christ once, ye will fear nothing : 
 for then God will be your Father. And you know 
 God is able to do for you, for he made every thing, - 
 And if he be your Father, then to be fure he loves you, 
 yes, a great deal more than your own father and mo- 
 ther, and he will do every thing for you, and will not 
 fufrer you to be hurt by any thing. And do not you 
 know that God never dies, though- you do? He will 
 be alive when you are dead.; and,, if you belong to 
 Christ, he will give you a far better world than this? 
 is ; pleafures a great deal better than any yoU" can* 
 have hev-e ; and every thing better without comparifon. 
 Why, heaven will be yours. O, I am- 'th'mking how 
 happy ye will be when ye get to heaven. There ye 
 wiii be like the angels of God; there ye will- be glo- 
 rified faints •, there ye will itand at the right hand of 
 God (and who then (hali be able to hurt you ?) There 
 ye will be finging praifes to GcD with thoufands of 
 thoufands of flints and angels j there ye will not die 
 any more, nor be nek any more, nor be afraid cf any 
 thing anymore. And how long will ye be there? Not 
 B 6 fo* 
 
12 Lectures en the Church Catechipn. Serm. 2, 
 
 for a little while, but for ever. O how happy will ye 
 be when ye get to heaven! Now therefore think of 
 thefe things, my dear children. Do not let the love 
 of play and pleafure make you forget them. Christ 
 is far better for you than all the pleafure and all the 
 play, nay, than all the fine clothes, and all the fine 
 fights, and all the fine things in the world together. 
 
 Think of thefe things, and be fure you pray to God 
 every day to make you mind them, and make you love 
 them. The devil wants to have you, and he will be 
 trying all he can to make you forget them ; but God 
 is ftronger than the devil ; and if you pray unto him, 
 he will make you remember them, and will put them 
 into your hearts, and will by his Holy Spirit make you, 
 who are by nature born in fin and the children of wrath, 
 members of Christ, children of God, and inheritors 
 of the kingdom of heaven. 
 
 SERMON II. 
 
 Acts xvi. 30. 
 IVhat muft 2 do to be faved ? 
 
 IN and by baptifm believers have fealed to them a 
 covenant-right in the glorious privileges of mem- 
 berfbip in Christ, adoption into God's family as 
 children, and inheritance in the kingdom of heaven. 
 And baptifm, which does thus, in a covenant-way, 
 ieal thefe privileges to believers, &>es, in what was 
 
 called 
 
Serm. 2. Leflures on the Church Catech J g 
 
 called a charter- way, Teal them to baptized infants, To 
 that it lies upon themfelves, coming to years, to make 
 out their claim to thefe things by a true faith wrought 
 in them by the Spirit of God. Accordingly the quef- 
 tlon immediately following is, « What did your god- 
 " fathers and godmothers then for you?" that is, in 
 your name, as reprefenting you, and acting for you. 
 
 Jnfwer. " They did promife and vow three things 
 « in my name, Birjk That I mould renounce the devil 
 « and all his works, the pomps and vanities of this 
 « wicked world, and all the finful lufts of the flefli. 
 " Secondly, That I mould believe all the articles of 
 " the Chriftian Faith. And, Thirdly, That I mould 
 " keep God's holy will and commandments, and walk 
 " in the fame all the days of my life." All this, 
 (which in fewer words is but truly to believe, to wit, 
 by that divine faith, in the power of which we die unto 
 fin and live unto God) they promifed and vowed, not 
 as what I was then to do, for I was at that time inca- 
 pable, but what I fhould hereafter do when I grew up 
 to years of difcretion, and live in the pra&ice of all my 
 days. And I am perfectly fatisfied, that, if 1 do thi?, 
 I am indeed a member of Christ, a child of God, 
 and an inheritor of the kingdom of heaven, mf bap- 
 tifm, in that cafe, being Gc d's feal of indenture, as 
 it were, and obligation, whereby he conveys and makes 
 over to me, in full right, all thefe bleflings, engaging 
 himfelf, by contraa and covenant thus fealed and exe- 
 cuted, to make them good to me. But I know alfo, 
 that, if I do not this which they promifed and vowed 
 for me, and until I do it, thefe bleflings are not mine; 
 neither had my baptifm at the time, (imply and of itfelf, 
 
 farce 
 
14 Ledurcs on the Church Caiechifrn. Serm. 2. 
 
 force effectually to make and feal me member of 
 Christ, child of God, and inheritor of the kingdom 
 of heaven. So that I fee my having a real right in 
 thefe things, and my being able to look upon them as 
 mine, in virtue of my baptifm conveying and fealing 
 them to me, doth depend upon my believing and doing 
 this which my godfathers and godmothers promifccl for 
 me. The §)ueflion therefore coming next after i?, 
 *' Doll: thou not think that thou art bound to believe 
 " and to do what thy godfathers and godmothers pro- 
 " mifed for thee ?" The Anjwcr to which is j " Yes 
 " verily, and by God's help (o I w ill. And I heartily 
 " thank our heavenly Father, that he hath called me 
 a to this ftate of falvation, through Jesus Christ 
 M our Saviour. And I pray unto God to give me 
 *' his grace, that I may continue in the fame unto my 
 " life's end." Having proceeded thus far in the re- 
 cital of the Catechifm, it may be advifeable to fpeak 
 to this latter queiHon and anfwer here, both that we 
 may have before us a general account of what we are 
 to expect in the baptifmal vow, as well as that, in the 
 particular explanation thereof, the Creed and Command- 
 ments may appear the more clearly to be but parts of 
 it, being proceeded to without interruption immediately 
 after that the renunciation of the devil, world, and 
 fk(h, fhall have, been opened '; and alfo, that the obli- 
 gation to baptifmal engagements (being confidered 
 immediately after baptifmal benefits, and ktn as abfo- 
 Iutely neceflary to be performed in order to a real and 
 faving right in fuch bleflings) may be ftated in its full 
 force, and be brought with its proper power upon the 
 mind. 
 
 Now 
 
Serm. 2. Lefiures on the Church Cciiechij?;i. 15 
 
 Now in the ghiejlion and Jnfwer before us, I obferve, 
 1. That the perfon queftioned is fuppofed to be in- 
 truded in the nature of gofpel blefHngs, and his own 
 want of them : for he fpeaks of a {late of falvation 
 through Jesus Christ the Saviour ; and expreiTes-his 
 hearty thankfulnefs, that he hirnfelf is called to it. 
 Neither of which he could properly do, unlefs he knew 
 what a finful, guilty, undone, helplefs creature he is by 
 nature ; and that in Jesus Christ there is a free and 
 full falvation provided for him, reaching to his every 
 need in this life and the future. 
 
 II. I obferve alfo, that the party queftioned is fup- 
 pofed to be inftru&ed in, and acquainted with the 
 nature and meaning of the baptifmal vow, as corre- 
 fponding to that falvation. He is fuppofed to know 
 this ; that he is not called upon to believe, and do the- 
 things contained in the baptifmal vow, only becaufe 
 God will have him fo to believe and do, but alfo from 
 the very nature of his fallen flate ; becaufe being by 
 nature in a flate of fin and death, as guilty and hclplejs, 
 he muft needs, if he will be faved, believe in, God 
 through Jesus Christ, feeing there is no other way 
 but this of Christ wherein God is merciful to guilty 
 finners ; and God, for his own glory, has provided 
 this way for their pardon and acceptance to his favour ; 
 and becaufe alio being by nature under the dominion of 
 Jin, and eftranged from God, in a miferable fubjeclion 
 to the devil, his liberty lies .intirely in his renouncing 
 the one, and turning to the other, through the grace 
 offered him. And that he is here fuppofed to be in- 
 flrucled in and acquainted with. This is plain like- 
 wife from his thanking God- that he hath called him 
 
 to 
 
l6 LeSlures on the Church CaUchifm. Scnn. 2. 
 
 to. this ftate of falvation, and by his praying God to 
 give him grace that he may continue in the fame, be-- 
 lievinn: and doing what his godfathers and godmothers 
 promifed for him ; which practice of faith and obe- - 
 dience is indeed being in a ftate of falvation in the very 
 nature cf the thing itfelf, as it is a prefent enjoyment' 
 of the falvation that is in Christ, in an actual free- 
 dom from the guilt and power of nn. — 1 obferve, 
 
 II f. That in this §hiefuon and Anjwer the perfon" 
 queftioned is farther fuppofed to be inirrucled in, and 
 acquainted with the nature cf baptifm, as an inftru- 
 ment, by divine appointment, feftlrng; all the blcilings 
 of this falvation to thofe who thus believe and do, 
 and to thole only, though baptized. Fie lees the 
 blefling on one part, and the obligation on the other* 
 both inclofed and fealed up together in the baptifmal 
 ordinance. He is fatisfied, that us baptifm feals 
 Christ and all his benefits, fo or 1 .}- to true believers; 
 and therefore, where the condition is not wrought in 
 the heart, and manifeft in the life, there baptifm has 
 not its fealing force and power. Yet he is advifed, 
 that baptifm does convey and afiure Christ and all 
 his benefits to all thofe who do believe with that faith 
 which worketh obedience; fuch faith and obedience 
 being, as it were, the prefent pcftefiion of falvation : 
 and accordingly he heartily thanks God for having 
 called him by his word and Spirit to this tine faith, and 
 thereby to a ftate of falvation, in which he regards and 
 walks with God as his God in covenant, by virtue 
 of baptifm, and prays that he may have grace to con- 
 tinue in this ftate of falvation, living by faith, unto 
 
 his life's end. 
 
 In 
 
Scrm. 2. Lefiures on the Church Catecbifen. IJ' 
 
 In thefe things the perfon queftioned is here fup- 
 pofed to be inftru&ecb, as he is alfo fuppofed with full 
 purpofe of heart to acquiefce in them. Concerning 
 which acquiescence of his he here makes the fulled and 
 molt peremptory declaration, faying," L do verily think 
 " myfelf bound to believe and do thofe things which 
 " my godfathers and godmothers promifed tor me *,' . 
 4 not only becaufe in my name, as my representatives, 
 they promifed for my fo doing and believing, but be- 
 caufe I fee and know my whole falvation depends 
 hereon ; and becaufe I cordially approve, and fmcerely 
 value this falvation, in the whole of it, as moil worthy 
 of and honourable to God and to Jesus Christ my 
 Saviour, as well as being complete in its effects to my- 
 felf. And although I fee and forefee that a conftant 
 fucceflion of felf- denials, reproaches and furlerings, muft 
 be my lot in this ftate of Chriftian falvation I am called 
 to, yet I am ftedfaftly determined, by the help of God, 
 thus to believe and do, as my bounden duty is. — Yea, 
 and I am fo far from being difcouraged at the thought 
 of what 1 have already, or may hereafter be obliged to 
 forego, lofe, or fuffer in this ftate of falvation, that I 
 heartily thank God for having called me (firft in my 
 baptifm, when I was an infant, wherein he gracioufly 
 took me into the number of his people, and Since by 
 his word and Spirit begetting faith in me, and fo 
 making my baptifm of full force) to this ftate of falva- 
 tion wherein I ftand : for fuch mercy of our heavenly 
 Father toward me I am abundantly, above all things, 
 and in every cafe thankful.— And there is but one thing 
 that I have henceforward to afk efpecially at his hands, 
 which is, that God will give me grace that, by no 
 
 treachery 
 
l£ Letlures on the Church Catechifm. Serm. 2. 
 
 treachery .of my own heart, device of the devil, or 
 frowns or fmiles from the world, I may be moved - y 
 but that always, every where, and in every thing, I 
 may be kept continuing in the faith and practice of a 
 Chnftian, without wavering and without drawing back r 
 ante my life's end.' 
 
 The fenfe of the pafTage is now fully before us; and 
 we may each of us feafonably make fome inquiries into 
 ourfeives concerning it. For the matter before us is 
 not the bufinefs of" children, but that which we mufl be 
 ail found, not only in the profeffion, but alfo in the 
 practice of, as we hope to meet Christ with any 
 courage or comfort at his fecond coming to judge the 
 quick and the dead. Permit me therefore to afk every 
 perfon in this alTembly, now grown up to years of 
 tiifcretion, 
 
 Fir/i, Whether you think yourfelf bound to believe 
 and do what is contained in the baptifmal vow ? Do 
 you think your believing in Jesus Christ, renounc- 
 ing fin, the world, and the devil, and walking after 
 God's will and commandments, to be the very bufmefs 
 of your life f And that you are really and actually bound 
 to fuch a conduct by your baptifmal profeiTion ? It is 
 true indeed thefe engagements were made for you when 
 you knew nothing of the matter: but the queftion is, 
 nqiv, that you have your reafon about you, do you 
 think yourfelf obliged to ftand by your Lhriflian pio- 
 feffion, and that declaration made thereof in baptifm, 
 or not ? If you fay, u No; what concern have I with 
 engagements made without my confent ? I do net think 
 ruielf bound to thefe things :" Then you will take 
 nst^ce, that you do in fact difclaim your baptifm, and, 
 
Serm. 2. Left-tires *on the Church Gttecbifm. 19 
 
 in confequence, renounce Chrifl ianity, and all hope of 
 falvation through Jesus Christ. You put yourielf 
 quite ofF the Gofpel foundation, and determine to 
 {land on your own bottom for everlafting life. But 
 then, if thtefe be your thoughts, how very inconfiftent 
 a part have you been a&ing, and how have you been 
 trifling with God, as often as you have come into a 
 ChrifUan aflembly, or approached unto the Lord's ta- 
 ble ? Since both the one and the other of thefe are, in 
 the very nature of them, public acknowledgments of 
 your judging and believing there is falvation in none 
 other but Jesus Christ, and of your thinking your- 
 felves obliged to die unto fin and live unto God, after 
 the example of Christ's death and refurre&ion, and. 
 according to the rule of God's holy word.— But if 
 you judge yourfelf bound to believe and to do thefe 
 things contained in the baptifmal vow, I afk, 
 
 Secondly^ Have you a ftedfaft will to do fo ? Can you 
 fay, from the bottom of your heart, as in the prefence 
 of Him who knows your fecret thoughts, and as you 
 hope to be faved, " I will do (o by God's help. I have 
 no objection to any thing here required of me to be- 
 lieve, renounce or perform -> it is my honeft defire, 
 God knows, to fulfil it all $ and although 1 have no 
 fumciency of myfelf to perform the leaft part of it, 
 yet I am refolutely determined upon performing the 
 whole in the ftated courfe of my life, by God's help?" 
 Now let us beware, my dear brother, that while we 
 are faying this, we have at the bottom no referves. 
 If you do not give God abfolutely *//, you give him 
 nothing. Are you therefore fully and wholly deter- 
 mined upon a life of faith in God as your prefent and 
 
 eternal 
 
20 Lectures en the Church Q;tech;fm. Serai, z; 
 
 eternal ail through Jrsus Christ, to be juitified, -ac- 
 cepted, and glorified, only in his own Gofpel way, 
 through the righteoufnefs and death of Jr.su s Christ? 
 Are you determined to renounce the dominion which 
 the devil, the world, and the flefh, naturally have over 
 you? to forfake every known (in, in a denre that no 
 Jin may be hid from you, and to oppofe all the fus'^ef- 
 tions of the flefh, temptations of the world, and devices 
 of the devil, that would draw you into fin? And are 
 you determined alio to make conformity to-GoD-'s will 
 and commandments the great end you will aim at in- all 
 your conducl, fearching what that will of the Lord i>, 
 labouring to bring yourfelf to it, and never allowing 
 yourfelf to difpenfe with the performance of any the 
 read part of it on any connderation ? Now, what fay 
 you? Is it ftill your language, " By God's help fo I 
 " will?". What, docs no body among us find any 
 drawing back in his heart? What, is there no crying 
 from within, " It is too much ; thefe are hard fay- 
 ings ? Mufl it be all this? Will nothing lefs fatisfyr" 
 Why, Sirs, you fee, it is all this, and hot a jot lefs. 
 And if you have not a will to it all, you are as yet no 
 believer, no Chriftian j neither have you any part in 
 the Gofpel falvation. Your hear.t is unchanged, you are 
 {till a natural man, whatever be the outward regular 
 form of your life ; and you have ftill all to learn, as to the 
 eternal welfare of your foul ; for you fee plainly your will 
 is ftill in a ftate of enmity and oppofitionto the will of 
 God. — But if you fay, 1 have a will to all thefe things, 
 I would defire you, for preventing all miftakes, to in- 
 quire farther, 
 
 Thirdly, 
 
Serm. 2. fy&ures on the Church Catcchifm. 2l 
 
 . Third'y, V/hether you are determined thus to believe 
 and do by a conftant faithful recourfc to the help of 
 God? For your diligence in feeking that help, with- 
 out which you own you cannot do any of thefe things, 
 will be your bell proof that you have really given unto 
 you a will to do them. If you fay, I am determined to 
 believe and do as a Chriirian ought, and yet do not 
 feek the help of God to give you power for the work j 
 do not pray, do not read, do not communicate, do not 
 meditate, where can.be your good-will to your Chrif- 
 tian duty? It is not a warm and hafty refoluticn, that 
 proves you have a heart fixed and determined herein, 
 but a itcady deliberate choice, producing an unwearied 
 diligence in the ufe of all the means of your obtaining 
 that grace without which you can perform none of thefe 
 things ; yet neither is it a formal cultomary attendance 
 upon and going over all thefe means, that will argue 
 the determination of heart that is in queflion'; but an 
 attendance upon them in a fmcere, earned, exprefs de- 
 fire of obtaining grace to grow in faith, to overcome 
 fm, and to ferve God. If you have really thus a will 
 to th-e work, and are perfeveringlv feeking God's help 
 for the power ; if, whenever you come (hcrt or fall, you 
 flill continue calling upon God to give you more grace, 
 and arc never beat out of your feeking it by any dis- 
 couragements, you are the Chriftian ; and however 
 great your imperfections, and manifold your failures, 
 flill be allured that Christ lives In you, and you in hhn\ 
 for no lets than that is the very truth of your cafe. 
 
 What has been now fubmitted to inquiry very pro- 
 perly affords ground for an addrefs to all who are here 
 prefent. And, 
 
 Fir/?, 
 
li Lettures on the Church Catechifm. Serm. 2. 
 
 Firjl, To thofe who are young, and as yet but 
 growing up to years of difcretion. What I have to 
 &y to them on the occafion is, that until they under- 
 hand what their godfathers and godmothers promifed 
 for them, really perceive themfelves bound to believe 
 *nd do what was fo promifed in their name, and find 
 themfelves moved and ftirred up in their hearts to be 
 fincerely willing hereunto, and are actually calling upon 
 God to give them grace for the performance of it, 
 they ought not to come to Confirmation ; becaufe they 
 therein declare, that having weighed thefe things, and 
 carefully examined into their own hearts, they find them- 
 felves determined to perform them by the help of God. 
 It were to be wifhed, that this excellent inftitution were 
 aclminiftered with more frequency, and attended upon 
 with more reverence, to the end that young perfons 
 might be led to more ferious impreflions of the import- 
 ance there is in publicly declaring themfelves content 
 with, and determined to pra&ife their baptifmal vow. 
 But how abfurd is it, that very children fhould be ad- 
 mitted to Confirmation, as if the impofition of hands 
 were a kind of charm that mould do them good, when 
 themfelves knew neither the why nor the wherefore of 
 the tranfaaion ? And if young perfons (hould not come 
 to Confirmation, till they have both undemanding of 
 the baptifmal vow, and alfo good-will to the perform- 
 ance of it, how much lefs fhould they be encouraged 
 to come to the Lord's table under fuch difqualification, 
 to gratify the formality of others, and to their own 
 exceeding hurt and hindrance ! But, 
 
 Secondly* What has been now brought into inquiry 
 may be very properly addreiTed to thofe whofe con- 
 
 fciences 
 
Serin. 2. Leclures on the Church Catechifm. 23 
 
 fcienccs have tefbifred againft them, that they have not 
 a will to believe and do what, as Chriftians, is bound 
 upon them. My dear friends, I cannot be fo infenfible 
 to your condition, as not to befeech you to confider 
 how miserable that condition is. If ye had not been 
 born in a ChrifHan country, if ye had not been bap- 
 tized in the name of Christ, if ye had never heard 
 the word of God, your cafe had not been fo bad as 
 now it is. But all thefe advantages ye have enjoyed 
 in vain. In vain? alas! woHe than in vain; to the 
 vajt increafe of your guilt. For ye cannot but think 
 in your own minds, that it Jliall be more tolerable for 
 the inhabitants -of Sodom and Gomorrah in the day of 
 judgment, than for you ? Ye have heard the Matter's 
 will, but have not done it ; your (tripes therefore (hall 
 be the more. Take this thought home with yoiu 
 " Surely there -is no falvation but in Christ; 1 fee 
 •not any fhadow of hope but in him ; yet in him I am 
 siot ; for 4 believe not, nor do as he hath commanded. 
 -Should death come upon me as I now am, could I be 
 fafe ? Would not my cafe be wretched for ever ? It 
 mutt be otherwife wiij^me than it has been. But when ? 
 Hereafter? But why not now, as well ? now, that the 
 Word and Spirit call me ? Ah, that I couid fay, by 
 God's help I will be a ChrifHan indeed ! How eafy 
 would my mind then be! It muft be done. Up, my 
 •foul, for death (lands at the door; and thou art undone 
 if it find thee thus ; undone without remedy for ever 
 and ever." O what a thought is it, that there are fo 
 many among us who will not do what their fureties 
 promifed for them! 
 
 Laflly, 
 
2i. LeSurti on the Church Gatechifm. Serm. 2. 
 
 Lqfth'-> To thole who have had a comfortable an- 
 fwcr upon the inquiry, know their Mafter's will, have 
 a will to do it, and are diligently feeking grace to en- 
 able them to the performance ; I would obferve, that it 
 is their duty to be <fc heartily thankful to their heavenly 
 " Father, that he hath called them to this ft ate of fal- 
 " vation through Jesus Christ ;" to bear upon their 
 hearts the livelieft and .mo ft abiding fenfe of his good- 
 nefs towards them therein ; and to fhew forth their 
 gratitude by a life of patience, perfeverance and praife. 
 It is their duty alio to pray always unto God, that he 
 will give them grace to continue in well-doing unto 
 their lives end, never weary, and never difcouraged ; 
 adding grace unto grace ; growing in the inner man, 
 and getting more above the devil, world and flefh, that 
 they may be more ferviccable to God in their genera- 
 tion, and may wait with more longing defire for their 
 inheritance in the everlaftmg kingdom of our Lord and 
 Saviour Jesus Christ. 
 
 S E R M O N III. 
 
 Acts xvi. 30. 
 What muft I do to be fived f 
 
 THE motives and obligations to keep and walk in 
 the praaice of the baptifmal vow having been 
 fufficiently fet forth, we are now to proceed unto the 
 explanation of the vow itfelf. It confifts of three parts ; 
 
 Firfi, 
 
Serm. 3. Lefiures on the Church Catechifm. 25 
 
 Firji, A renunciation of the devil, the world, and 
 the flefh. 
 
 Secondly, A belief of all the articles of the ChrifUan 
 
 faith. 
 
 Thirdly, Keeping God's holy will and commandments, 
 and walking in the fame all the days of your life. 
 
 Concerning thefe three particulars, it will be proper 
 now, before we enter on a fpecial examination of them, 
 to obferve in general, what has been before touched 
 upon, the neeeffity of fuch renunciation, faith, and 
 obedience. And this lies purely in the condition of 
 our fallen nature, which, like that of the fallen angels, 
 is aitate of atheifm as to the practice of any faith in 
 God, love towards him, reverence of him, truft in 
 him, defire to pleafe him ; in fhort, as to any happi- 
 nels refulting from the knowledge of his infinite and 
 eternal excellencies, his nearnefs to us, and our rela- 
 tion and dependence upon him. The reafon why by 
 nature we are thus without God in the world is, be- 
 caufe in our fallen ftate there is a principle in us, called 
 Sin, or the Flefh, under the influence of which (while 
 in that ftate) we think, aft and live independent of 
 God, feeking all our fufficiencies from the creature 
 inftead of the Creator, having all our ends and aims 
 centring in ourfelves, not in him. Now this being 
 the ftate of man by nature, is plainly a ftate of aliena- 
 tion from God, and rebellion againft him ; and, as 
 fuch, a ftate of mifery: for being a ftate of alienation, 
 it has evidently cut us off from all poffibility of hap* 
 pinefs, which can only be had in God ; and being a 
 ftate of rebellion, has expofed us tq his almighty w r h 
 and indignation. Left in this ftate our ruin is as cer- 
 
 yoli. C tain 
 
:2"5 Leclures on the Church Catechifm^ Serm. 3. 
 
 r tain as that of the fallen angels $ yet to deliver ourfelves 
 out of it, we have neither will nor power. We cannot 
 divert ourfelves of out nature, and while that remains 
 -we fhall always fet up [df and reject God for happi- 
 xiefs ; or if we could return to fubmiffion, how could 
 we heal the breach made by our apoflafy, and avert 
 divine indignation ? Now to heal this breach, to fatisfy 
 God's injured honour, and to bring man back to his 
 proper place of dependency ; by the former, to open a 
 way to man's happinefs in God; by the latter, to bring 
 him into the enjoyment of it ; this is the bufmefs of 
 the Son of God in the character of Mediator. The 
 falvation thus wanted, and thus provided, the penfon 
 here fpeaking does folemnly declare his unfeigned ac- 
 ceptance of in the words of the baptifmal profefiion, 
 wherein, upon a previous acquaintance with the fin- 
 fulnefs and mifery of his fallen itate, and with the fal- 
 vation that is in Jesus Christ, he thus publicly de- 
 clares himfelf. " I abhor and deteft the dominion 
 which the devil, the world, and the flefn, have natu- 
 rally over me, and under which I lived, till Christ 
 came to me by his word -and Spirit, {hewed me my 
 mifery In that fad condition, offered me mercy, and 
 gave me deliverance from this accurfed flavery. And 
 now that I am fet at liberty, I do, as my fponfors in 
 my baptifm promifed I mould, moft -avowedly re- 
 nounce, to the glory of God and the comfort of his 
 church, the fervice of all thefe mine enemies ; fully 
 determined, by the grace of God, never more to yield 
 myfelf unto them ; but continually to oppofe them, re- 
 jecting fteadily all their felicitations, and taking every 
 meafore for leiTening the irtdwence I do or may find 
 
 they 
 
Serm. 3. Lectures on the Church Catahifm, 27 
 
 they have over me. — And, in a renunciation of thefe, 
 I do, as it was promifed I fhould farther do, avouch 
 my cordial and thankful acceptance of the covenant of 
 grace, fincerely believing in, and humbly relying upon 
 that way of falvation that is in Christ Jesus my 
 Saviour, wherein reverently and confidently I lay hold 
 of God, Father, Son, and Holy Ghoft, as my recon- 
 ciled God ; whom I defire henceforward to regard as 
 my Father in the merits of Jesus Christ, with whom 
 I wifli to live in a blefled communion and fellowfhip 
 as my moft defired happinefs here, and in whom I wait 
 and look for perfect and everlafting glory hereafter.— 
 And I am now fo well convinced of the excellency of 
 his majefty, and the obligations of duty and gratitude 
 that lie upon me, that I do, as was likewife engaged 
 -for in my name, folemnly confent to his abfolute do- 
 minion over me, defiring to partake of the valuable 
 •liberty and perfect freedom of ferving him, according 
 to his revealed mind and will, all the days of my life: 
 and this in a conftant fubjection of my whole felf, 
 foul, body, and fpirit, which are all his, to his pleafure: 
 and in a conformity of every thought, word and work 
 to his commandments, " 
 
 And now what does the whole of this amount to, 
 but that, feeing by nature we are apoftate creatures, 
 ferving the devil, the world, and the flefh, and, in that 
 eftate, rufhing on to eternal ruin, we muft needs ac- 
 cept that deliverance from thefe enemies which Christ 
 offers us ? And feeing alfo there is no reconciliation 
 with God for us but in Jesus Christ, and that 
 otherwife we remain the objects of his wrath, we muft 
 clofc with it, and make it ours in a cordial acceptance 
 C 2 of 
 
£§ Leclurcs on the Church Catechifm. Serm. 3, 
 
 of it ? And feeing yet farther, that by nature we are 
 alienated from God, being fet up for ourfelves to be 
 our own mafters, we mull return to our place, fubmit 
 to God's government, and yield ourfelves his fervants 
 to obey him ? So that the neceffity of this vow in the 
 feveral parts of it lies in the very nature of our fallen 
 flate, from which we cannot have deliverance but in 
 the true keeping o( this vow; which keeping of the 
 baptifmal vow is, you fee, no other than a fallen crea- 
 ture's acceptance of the falvation that is in Jesus 
 Christ. For only fuppofe a man truly acquainted 
 with the fad circumflances of his natural flate, as a 
 flate of fin under the devil, the world, and the flefh, a 
 flate of wrath, and a {rate of alienation from God, and 
 what will he defire? When he fees what a flate of fin 
 and fpiritual death he lies in, and what wretched mon- 
 gers have the guidance of him, will he not wifh to be 
 fet free from them, and to be taken out of his horrid 
 condition? When he fees death at his door, and hell 
 opening its mouth to fwallow him np in its everlafting 
 and moil intolerable flames, will he not wifh to be 
 faved fxom fo great a damnation ? to have God recon- 
 ciled to him, and to exchange everlafting mifery for 
 endlefs glory? And finally, when he fees himfelf with- 
 out the image of God in his foul, his affections alie- 
 nated from him, and that he has no love towards him, 
 nor defire after him, nor delight Ln him, nor anything, 
 in fhort, of the obediential fpirit of a dependent crea- 
 ture remaining within him ; will he not wifh to be 
 reftored to original purity, feeing without this he knows 
 he cannot be capable of any happinefs in God, and 
 £hat in heaven itfelf he fhould mifs of a reward? You 
 
 fee 
 
S'erm. 3. Lefiures on the Church Catechifnr. T<$ 
 
 fee the whole matter is, a fallen creature, made fenfible 
 of his fallen ftate, defires help ; and when he finds that 
 help offered him in Christ, he accepts its. that is to 
 fay, feeing Christ offers him deliverance from fin, 
 the world, and the devil, he accepts it - y feeingCHRiST 
 offeFS him deliverance from wrath and hell, he accepts 
 k; feeing Christ offers to reftore untohim the image 
 of God upon his foul, he accepts it; the vow itfcif 
 being but the public declaration and avowal of fuchi 
 his acceptance. 
 
 Such is the nature and the neccffity of the baptifmal 
 vow. And taken in the light wherein the matter now 
 lies before us, three very plain and inconteftible con- 
 fequences prefent themfelves to us, highly worth our 
 notice. 
 
 I. That fuch as deny or are ignorant of the ftate they 
 are in by nature, cannot have accepted the offer of fal- 
 vation, nor poffibly be keeping the baptifmal vow. 
 
 II. That fuch as are not keeping the baptifmal vow 
 are ftill in their natural ftate. 
 
 III. That they who are keeping it are aaually in a- 
 ftate of prefent falyation. 
 
 All which have been glanced at before, but now 
 require a more dil1iii6t confideraticn. 
 
 Fir/l, Such as deny, or are ignorant of the ftate they 
 are in by nature, cannot have accepted the offer offal- 
 vation, nor poffibly be keeping the baptifmal vow, fo 
 they muft needs be ftill in their natural ftate of fin and 
 death. The Chriftian falvation (and of courfe the 
 acceptance thereof, together with the baptifmal vow, 
 C 3 which 
 
30 Leftures on the Church Catechifm* Serm.. 3, 
 
 which is but the declaration of that acceptance) (lands 
 altogether upon the fuppofition of our fallen ftate, and 
 the feveral parts of that falvation upon the feveral cir- 
 cumftances of our condition by nature j fo that my 
 acceptance of this falvation can only follow upon 
 my acquaintance with my fallen eftate, which confe- 
 quently if I am unacquainted with, I cannot poffibly 
 accept that falvation. Confider therefore - t have you 
 teen made deeply and thoroughly acquainted with your 
 fallen and loft condition by nature ? Have you been 
 brought to fee yourfelf an apoiiate creature, in whom 
 uwelieth only a principle and body of fin, which is per- 
 petually fuggefting to you its evil, that is > its fenfual, 
 earthly and devilifh motions; a principle, that natu- 
 rally engages to itfelf all your thoughts, defires, and 
 purfuits ; a principle, that cannot delight in God, and 
 would not you fhould have any thought of him, or 
 converfe with him ; a principle, that naturally wraps 
 you up in yourfelf, (hutting out of your conduct every 
 confideration due to God and man ; a principle, that 
 naturally makes you mind nothing but Jelf y and mean 
 nothing but fe If, your own praife, your own intereft, 
 your own gratification j a carnal principle, craving in- 
 dulgence, eafe, pleafure ; a worldly principle, all for the 
 prefent life, its honours and interefts ; a devilifh prin- 
 ciple, ftirring up in your heart high thoughts of your- 
 lelf, low ones of others ; envy, malice, refentment, 
 revenge, cruelty? I fay, haspaft and prefent experience 
 taught you that you are thus born in fin ? And have 
 you been made to fee this ftate of fm as a ftate of mi- 
 sery, as that whereon is entailed the wrath and curfe 
 of God 3 as that which has made you liable to prefent 
 
 death. 
 
Scrm. 3. Lsflures on the Church Catechifm* 3:1 
 
 death, and future eternal mifery ; and as a ftate too^ 
 whereby your foul is robbed of its richeft jewel, the 
 image of God, which before the fall was the grand 
 prerogative, the diftinguifhed glory, the noble quali- 
 fication of man for ferving and enjoying his Creator? 
 Have you found yourfelf this corrupted, fallen, undone 
 creature? If not, you cannot have accepted the ofter 
 of Christ, who cannot be a phyfician to the whole,. 
 If you deny that you are thus fallen, you difclaim all 
 that can properly be called falvation, determinately 
 ftrike your name out of the lift of thofe whom Christ 
 {hall fave, and put your eternal happinefs upon a foot- 
 ing, which, after all your fine reafonings, gives you 
 little fupport, and which you feel in your own breaft 
 will not bear you out againft the fenfe of guilt, and the 
 fear of death and judgment. And if you are ignorant 
 x>f this your fallen ftate through mere carelefthefs and 
 irtconfideration, though I dare not fay your cafe is 
 alike defperate with that of gainfayers, yet I muft fay 
 your ftate is at prefent equally bad : you are not, you, 
 cannot be in Christ; for you have never found the 
 want of him, and therefore could never receive him to- 
 be your Saviour. And I befeech you, Sirs, confides 
 what a wrong you muft have been doing to your own; 
 fouls. What, not fo much as to inquire whether you 
 were a fallen creature or not ? In fo many years to 
 make no fearch, whether you wanted not falvation I 
 And fo to fuffer the Lord of glory to ftand waiting 
 upon you with the offer of falvation, without paying 
 him the leaft rx°gard ? How can you anfwer this to 
 yourfelf? Sure I am, if you have not loft your reafon, 
 you cannot acquit yourfelf to ycur.own confcience. 
 C 4, And 
 
32 Leftures on the Church Catechifm. Serm. 3. 
 
 And the reflexion cannot fit eafy upon you, that, if 
 there be falvation in Christ, however much you need 
 it, you have no part therein, through your own fhame- 
 ful negligence of looking into yourfelf, and fearching 
 after the deplorable circumftances of our fallen ftate. — 
 But fome of you are faying, " I know I am a corrupted 
 creature; I confefs myfelf by nature a child of wrath; 
 I own the lofs of the image of God which I fuffered in 
 Adam. 1 ' To you therefore I propole for inquiry, 
 
 Secondly \ Whether you are keeping the baptifmal 
 vow. For if you are not, your cafe is not a jot 
 mended, however exactly you may know both your 
 Loft eftate by nature, and that there is free and full fal- 
 vation in Jesus Christ. The point is, whether or 
 no you have clofed with, and accepted that falvation ; 
 which acceptance has been fully (hewn to be no other 
 thing than being in the practice of the baptifmal vow. 
 If you are living in fin, or not feeking to apply unto 
 yourfelf the merits of Christ for your pardon and 
 acceptance with God, or not endeavouring in your 
 whole conduct to ferve and pleafe God, it is plain you 
 have not accepted the offered falvation, and are ftill in 
 your natural irate. Now therefore look to yourfelf. 
 If you are the perfon I am now intending, one that has 
 knowledge, and knowledge only concerning man's 
 mifery and Christ's falvation, your cafe is this. You 
 know that you are a fallen creature, fenfual, earthly 
 and devilifh by nature, and you know that there is de- 
 liverance from the dominion of fin in Christ, yet fin 
 hath full dominion over you. Either you are wholly 
 led away in your heart and conduct by the love of plea- 
 fure, of indulgence, of {loth, and worldly eafe ; or you 
 
 are 
 
Serm. 3. Leclures on the Church Catechifm. 33 
 
 are under the power ofcovetoufnefs, your mind carking 
 and caring for the things of the world, never fatisfied, 
 and ever intent upon the main point of being fomething 
 in life through your wealth ; or you are under the di- 
 rection of worldly efteem, not daring to be better than 
 is confiftent with keeping your reputation among your 
 neighbours j or you are of unhumbled fpiritj wayward, 
 you muft have your own way, and are angry whether 
 God or man thwart you ; proud, you are lifted up by 
 whatever feems to diftinguiih you from others. Thefe 
 and the like are your ruling tempers. Now if all or 
 any of this be your cafe, you cannot fay that in prac- 
 tice you are renouncing the devil, the world and the 
 fienVor have partaken of Christ's falvation from the 
 dominion of fin. So in this refpect. it is plain you aie 
 {till in your natural ftate. Then again, you have a 
 knowledge in your head that you are a guilty creature - r 
 and that there is perfect reconciliation in Christ* j 
 but you have made no ufe of y you have received no 
 benefit from this knowledge ; you are not humbled and 
 alarmed at the fight of your condition ; you have no 
 jfenfe of the value of the reconciliation; you have not 
 drawn nigh to the throne of grace by the blood of the 
 atonement ; your heart is not fprinkled from an evil 
 conference by it j you are not filled^ you are not (o 
 much as acquainted with what is meant by peace hi be- 
 lieving; all that you know of this- important matter is 
 but as the knowledge of a foreign tale in which you 
 have no concern. See then if the guilt of all your iins 
 does not yet lie upon you. Finally, you know that to 
 be brought to the love and practice of God's com- 
 mandments is a principal part of Christ's falvation, 
 C c and 
 
34 Lettures on the Church Caiecmfm. Scrm. 3* 
 
 and of your want by nature. But with any love of 
 God's law in your heart you are perfectly unacquaint- 
 ed, neither can you fay, that to walk therein is your 
 main, your grand, your ruling, nay, that it is in any 
 meafure your real, deliberate concern. What, are you 
 ftriving every day to walk with God, watchful over 
 your conduct that nothing you do may difpleafe or dif- 
 honour him, ftudying above all things how you may 
 pleafe him, and how you may every day abound therein 
 more and more ; and calling ardently and conftantly 
 for his grace to enable you to do fo ? Alas ! you know 
 this is not the employment of your ordinary thoughts 
 and defires ; other things, as I have faid, of various 
 kinds, perpetually take you up : God has not the fway 
 and rule within. Of pleafing him you think but little. 
 You do not afk, whether what you do be agreeable to 
 his mind or not. You live in needieis temptations. 
 Your ordinary courfe is forgetfulnefs of God, and to 
 do what he bids you is far from being the fettled de- 
 jign of your life. I befeech you therefore, are you, or 
 can you defire to be thought God's fervant? Your 
 confcience testifies you are not, and therefore acknow- 
 ledges that Christ has not circumcifed your heart to 
 love and ferve the Lord your God. Brethren, let us 
 not be deceived : Let notour knowledge deceive us. 
 You fee whatever knowledge a man has of himfelf, 
 and of Jesus Christ, yet if he be not in the practice 
 of the baptifmal vow, he has not accepted Christ's 
 offer, therefore is no true Chriftian ; and confequently 
 is in his natural ftate of fin and wrath. A ftate which, 
 however terrible it be to all that are in it, is peculiarly fo 
 to fuch as know their Matter's will and do it not. But, 
 
 Thirdly* 
 
Serm. 3- Leclures on the Church CaUchifm. 35' 
 
 Thirdly, You are really, though imperfectly, walk- 
 ing in the baptifmal vow. Sin has not dominion over 
 you ; you have come as an undone iinner to Christ, 
 and taken him for your Saviour, and are determined 
 alio not to part with him, though you fuffer the lofs of 
 all things ; to pleafe God and ferve him is your main 
 defire and aim : You are therefore in a prefent ftate of 
 falvation ; for you have heard it made apparent, that 
 to be in the practice of the baptifmal vow, and to re- 
 ceive Christ in his whole falvation, are exactly the 
 fame thing. And you are in the practice of this your 
 vow •, for you are not fighting daily againft fin, op- 
 posing the body of fin in you, and never lying down 
 under its dominion, though it fometimes gain advan- 
 tage of you,? Are not your eyes upon Jesus for pardon 
 and acceptance with your injured God ? Have you not 
 taken,, and do you not continually take refuge in his 
 blood from the accufations of confeience and dread of 
 the law ? And your bufmefs, is it not through a fupply 
 of the Spmt of the fame Jesus, to live a gedly life, 
 dcfUina to re conformed to God's revealed mind, and 
 making that, and not your own inclinations, nor the 
 humours of others, the meafure. of your conduct ? This 
 you cannot'deny, and this you ought to own to the 
 i^lory of that grace by which you thus ftand, and walk 
 in the midft of fo many enemies and temptations, and 
 cumbered as you are with fk-fh and blood. I fay, you 
 ©u^-ht to own it to the glory of God, and to your own 
 comfort and encouragement. And if you are thus 
 walking, I fee not the leaft cauCe you have to fufpect 
 your being pafTed from death unto life, although I know 
 aifo the devil will be perfuading you to the. contrary. 
 C 6 Give 
 
36 Lectures on the Church Catech'ifm. Serm. 3^ 
 
 Give him no heed 3 tell him you know his character, 
 
 that he is the accufer of the brethren j and you know his 
 
 doom too, that he (hall as fuch be cajl down, Rev. ii. 10. 
 
 Infift upon it againft him, that by nature fin had the 
 
 whole power of you, but now, though it lives, it doth 
 
 not reign ; that you are fure this could not be through 
 
 any power of your own, any more than a dead body 
 
 can raife itfelf out of the grave. Infift, that once you 
 
 were dead, but now you are alive, for you find fpiri- 
 
 tual life in you, you feel the motions, the defires, the 
 
 longings, the refolves of one whofe foul lives, and you 
 
 are fure it is not your natural felf which doth this, but 
 
 Christ who liveth in you. And if you are charged 
 
 with indwelling fin and imperfection, acknowledge it, 
 
 but avouch the righteoufnefs of Christ, and infift 
 
 notwithstanding, that you are accepted in the well- 
 
 beloved. You, brethren, are the very children of God 
 
 in Christ Jesus. God hath called, juftified and 
 
 ■ fan&ified you, and you are in the way to glory. You 
 
 ought to be fenfible of the ineftimable gift you have 
 
 received, to value the noble honour you are admitted 
 
 to, to boaft of the high privileges you enjoy in Christ 
 
 Jesus. Ah, Sirs, a very little time will fhew the world 
 
 how bklfcd you are, The day of the Lord will fhew 
 
 it. When Jesus comes with power and glory in the 
 
 clouds, the whole world fhall own, that ye are the 
 
 blejjed of the Lord who made heaven and earth. Then 
 
 fianers of every degree, thenmalignanc devils fhall own 
 
 it to their confufion, when Chrifl Jhall be glorified in his 
 
 faints y and honoured in all them that believe. Be of good 
 
 cemfort therefore, be Jlrong^ quit you like men\ hold 
 
 faft the- beginning of your confidence ftedfaft unto the 
 
 end. 
 
Scrm. 4. . Lefiures on the Church CatecUfm. 37 
 
 end, for God will bruife Satan under your feet fnortly. 
 O be fenfible how great things the Lord hath done for 
 your fouls ! 
 
 SERMON IV. 
 
 Acts xvi. 30. 
 What muji I do to be faved ? 
 
 OUR laft Difcourfe on the Church Cateehifrn re- 
 lated to the neceffity of the baptifmal vow in all 
 the parts of it, which neceflity was feen to lie in our 
 fallen and loft eftate by nature, from which the actual 
 renunciation, faith, and obedience fpoken of in the vow 
 is a prefent, true, and real deliverance. 
 
 The way therefore is now opened to a particular ex- 
 amination of the three diftincl: parts of it. The firft 
 of them is the renunciation of u the devil and ail his 
 " works, the pomps and vanities of this wicked world, 
 " and all the fmful lufts of the flefh." Which renun- 
 ciation you fee alfo hath its three parts ; each of which 
 mull be feparately confidered. And ft will be proper 
 to introduce this particular explanation by obferving 
 (for the better underftanding the whole of it, and that 
 the renunciation itfelf may be feen at once in a com- 
 prehenfive view) that by and fince the fill there is a 
 principle of fin in the nature of man, which I cannot 
 better defcribe than by calling it a principle of carnal 
 independency, by which man (as the devils did before 
 
 him) 
 
3§ Leflures on the Church Catechifm. Serm. |, 
 
 him) withdraws himfelf from dependence on God, and 
 fets up for his own mafter, and to be happy as well as 
 he can without God. Now man thus fet up for him- 
 felf, and determined by his fallen nature to have no- 
 thing to do with God, and to feek his happinefs not in 
 God, finds himfelf in a world which he looks upon as 
 his own, and to which he intirely gives himfelf up, 
 feeking in the things of it to gratify his proud inde- 
 pendent fpirit, and to pleafe his carnal inclinations. 
 Into this ftate of carnal independency he was originally 
 led through the malicious artifice of the devil, who, 
 having feduced him into this apoftafy, and thus fixed 
 him on the world, has made him his own fubje£r, and, 
 by means of this carnal independency in his nature 
 continually wrought upon by me things of the world, 
 does keep him actually and truly under his own proper 
 direction and guidance all the while he continues in 
 this natural ftate : So that you fee, man in his natural 
 ftate is a creature who, according to his power, has 
 made himfelf independent of Gcd in pride, and is un- 
 der the power of carnal inclination j who is fixed upon 
 the world for the gratification of the independent carnal 
 principle that is in his nature ; and is fecretly led by 
 the devil, who, by working upon this principle of fin in 
 a continual and engaging representation of the things 
 of the world, does intirely, yet with the man's own 
 freeft choice, direct and lead him as he pleafes. 
 • Here we may find then to what the renunciation be- 
 fore us has regard, that it is a profefied renunciation 
 ©f this natural ftate, and confequently imports a de- 
 claration to this purpofe ; " 1 do folemnly and refolv- 
 cdly renounce the fervice of my finful nature, neither 
 I will 
 
Serm. 4. Lectures on the Church Catcchlfm, 39 
 
 will I henceforward in the pride of my heart live as 
 independent of God, nor yield myfelf a fervant to my 
 carnal inclinations. And therefore I 60 avow myfelf 
 determined to forego that worldly courfe of conduct 
 which is the gratification of my natural pride and carnal 
 inclination. As alfo herewith and hereby I reject Satan's 
 dominion, being ftedfaftly purpofed, by no art of his, to 
 be prevailed upon to return to his fervice, by yielding 
 myfelf to live after the natural defires of my heart, 
 which I will conftantly oppofe notwithftanding all his 
 allurements or terrors, being firmly determined, in 
 my own perfon, as well by my .example as by my in- 
 fluence, to do what in my power is to combat with and 
 deftroy the practice of fin, and therewith the dominion 
 and tyranny which by means of fin the devil has efta- 
 blifned, and is ftill maintaining in the world. " 
 
 After this general view of the baptifmal renunciation, 
 I am now at full liberty to proceed to the feveral parts 
 of it. The firft of which is a renunciation of the devil 
 and all his works. Here we will firft explain the words 
 themfelves, and then come to certain practical confi- 
 • derations arifmg from them. 
 
 And fir/I, for the explanation. And here we muft 
 fhew, what is meant by the Devil, what by his Works* 
 And, under each, what it is to renouncehim and them. 
 
 The Devil. Every one knows that by the Devil is 
 meant the fallen angels, the leader of whom is here 
 only mentioned, though all of them be intended. But 
 feeing the point is, we are here renouncing the Devil, 
 it is plain that he is confidered not fimply as he is in 
 himfelf, but as he (lands related to us. For to re- 
 nounce fignifies to refufe, forfake, and caft off$ and 
 
 this 
 
40 Leclures on the Church Caicchifm. Serm.4.. 
 
 this we could not be called upon to do in the prefent 
 cafe, unlefs the devil had concerns with us. Where- 
 fore by the devil in this place is to be underftood, the 
 devil as he frauds related to us in our natural (rate. 
 And what his relation to us in that (late is, is very 
 plain from the titles given him in fcripture ; where he 
 is called the Prince of this World, the God of this Worlds 
 and the like: Exprefiions which evidently fet him out 
 as having dominion over the world, that is, over the 
 men of the world, all of us by nature, who, while we 
 are in our natural ftate, are of this world, and as fuch 
 of the devil, his actual, real fubjects. By the devil, we 
 mean the devil as having ufurped a dominion over us, 
 the devil as our king, prince, and ruler. 
 
 Confequentlv, when we fay we renounce the devil, 
 we mean, that we renounce the devil as having domi- 
 nion over us, that we caft ofT his fervice, that we no 
 more allow him to have any guidance and direction of 
 us. An angel may fay, " I have no dealings with the 
 devil $" but a finner mud fay more. " Once I did, 
 but now I will ferve him no longer, I will fubmit to 
 no more of his orders, I declare myfelf none of his 
 fubjecb, I will pay no regard to his intimations, I will 
 not yield myfelf again to him upon any of his fair but 
 falfe enticements, I will not be feduced by his lies, nor 
 frightned by his terrors into his fervice j him as my 
 prince and mafter I absolutely and for ever difavow, 
 and to him and his interefts I am a profefled deter- 
 mined enemy." It follow?, 
 
 And all his Works. I not only renounce him, but 
 alfo all his Works. Though it be true, that all fin in 
 general is originally the work of the devil, as far as his 
 
 tempting 
 
Serm. 4. Leclures on the Church Catechifm. 41 
 
 tempting thereto may make it his ; and though it be 
 true alfo, that there are certain fins, fuch as pride, 
 malice, envy and .the like, which in a peculiar pro- 
 priety may be called his, becaufe firft and moft ma- 
 lignantly in him : yet inafmuch as fin in general, and 
 thefe devil-like fins in particular, are more properly 
 ours, when confidered as dwelling in us, than his who 
 does but tempt us to them ; and inafmuch alfo as all 
 fin in general and particular is actually included under 
 the lufts of the flefo, and there renounced jj I conceive 
 that by the works of the devil here mud be underftood 
 fomething different, and therefore, that it means fin, 
 in general and particular, in a peculiar reference to the 
 devil's kingdom, and all fuch things as the devil fup- 
 ports his dominion by ; for thefe are his own proper 
 works, and are wrought for his own proper end. 
 
 Accordingly when I fay, / renounce all the works of 
 the devils I declare, Firft, That becaufe it is by fin 
 that the devil maintains his dominion in the world, I 
 will praftife no fin: neither in me nor by my means (hall 
 he hold dominion through my fin. I declare. Secondly, 
 That, fince it is by the general countenance given to 
 fin in the world that he upholds his tyranny, he (hall 
 not have the countenance of my example and influence 
 to fupport his caufe. And I declare, Thirdly, -That 1 
 myfelf will not give into it, and will difcourage in 
 others thofe various lying artifices of his by which he 
 keeps up his hellifti ufurpation upon earth ; fuch as all 
 kind of fuperftitious ufages, which have no foundation 
 in the word of God, and do ferve to keep men from 
 him by the deceit of the devil, and his holding them 
 under unreafonable fears, a$ idolatry among the heathen, 
 
 falfe 
 
42 Led! ares on the Church Catechifm. Serm. 4. 
 
 falfe worfhlp among the papifts, and among us faith in 
 charms, ominous days, fortune-tellers, conjurers and 
 the like. Fourthly, Since by raifmg persecution igairift 
 the church of God the devil attempts at laft to fupport 
 his kingdom, therefore I will not have a hand in any 
 fuch work. Seeing by thefe and the like things the 
 devil works to fupport his kingdom, which, by feducing 
 Adam unto {m he erected in the world, i declare, that 
 I will not meddle with any of them, and that I difclaim 
 all his works of darknefs, being abfolutely refoived 
 that as I will no longer ferve him myfelf, lb 1 will not 
 allow myfelf in the practice of any one thing, great or 
 fmall, by which he does in his fubje6ts and followers 
 labour to keep himfelf in the pofieflion of his ufurped 
 government over the wicked world. 
 
 And thus much of the explanation. Let us come 
 now to the improvement ; which fhall confift of an 
 examination, and a fuitable exhortation as our cafe 
 fhall be. 
 
 The examination is : Have we renounced the devil, 
 and all his works? This inquiry will ferve to make 
 what has been fet forth more plain and practical. Have 
 we renounced the devil, and all his tucrks ? that is, the 
 devil as a prince, who by nature holds an abfolute do- 
 minion over us. Have we feen the devil holding a 
 dominion over the world ? Have we feen that the moft 
 of mankind are in fubjection to it ? Have we feen him 
 leading all thofe without exception who are not deli- 
 vered by Christ captive at his will ? Have we feen 
 that ourfelves are his natural-born fubje&s ? Have we 
 feen his dominion over ourfelves and others with ab- 
 horrence and deteftation ? Have we gone over from 
 
 him 
 
Serm. 4. Leclures on the Church Catechifm. 43 
 
 him ourfelves unto Christ, and declared againft him, 
 to win others from him unto the Lord? Brethren, 
 have we thus feen, hated, and forfaken the kingdom of 
 the devil ? Take notice, this cannot be the cafe, if vvc 
 be not renouncing the works of the devil, thofe works 
 whereby the devil holds his dominion upon earth. 
 Wherefore are none of you committing fin? What, 
 my dear brethren, none of you committing drunkennefs, 
 or i wearing, or fabbath -breaking, or fornication? What 
 not one who is guilty of any of thefe things ? No; nor 
 one covetous perfon, one proud, one revengeful perfon 
 here ; nor one liar, nor one lover of pleafures, nor 
 one living after the courfe of this world ? What, is not 
 fin pra&ifed by any of us ? Can we all fay, I am clean, 
 every one for himfelf in the prefence of God ? Well, 
 whofoever cannot, whofefoever confcience pronounces 
 him guilty, may know, and muft be told, that he is 
 of the devil. It is not I that fay this upon my own 
 authority. It is God that fays, " Whofoever com- 
 mitted! fin is of the devil," belongs to him, and is his 
 fervant. You do not, I am fenfible, like to think 
 yourfelfto be, or to be told that you are the devil's 
 child. Why then you muft by grace foriake fin, for 
 till you do that, while you commit fin, you are of the 
 devil; every drunkard is of the devil, every whore- 
 monger of the devil, every fwearer, every liar of the 
 devil, every covetous, vain, carnal, proud, revengeful 
 perfon, is of the devil. Nay, Sirs, but we are all ftill 
 either of the devil or not; and this one word mall 
 prove us, " he that committeth fin is of the devil, for 
 whofoever is born of God, doth not commit fin." 
 And is it true then, that every foul living in fin is the 
 
 devil's 
 
44 Ledufes on the Church Caiechljm. Serm. 4, 
 
 devil's child and property ? O that ever that monfter 
 fhould have fo many children where Christ is named, 
 and among thofe who are baptized into his name ! Nay, 
 you fay, but 1 truft I am not committing feri. Well ♦, 
 but are you not carelefsly encouraging it in the world I 
 1 do not afk whether you defignedly encourage it. To 
 do this is to be a very devil incarnate. And yet (it 
 muft be fpoken out) we have heard of fuch things 
 particularly, fuch as encouraging, forcing, and de- 
 ceiving others into the great fin of drunkennefs ; but 
 I afk, are you not carelefsly encouraging fin in the 
 world? But how (ball this be determined? Why, if 
 you care not though Satan have the upper hand of 
 Christ in the world, if you do not fo much as con- 
 fider whether your conduct be for the encouragement 
 of Christ's kingdom or the devil's, if you will not 
 forego the verieft trifle for the caufe of Christ, and 
 becaufe you fee it does, or fear it may, encourage fin 
 in the world ? I befeech you, is not this carelefsly, at 
 leall, being an encourager of it, and can you then be 
 Christ's friend ? Can you be doing Christ's work? 
 Are you not plainly doing the devil's? And if you are 
 ferving the devil's intereft, judge yourfelf whofe fervant 
 you are. Permit me to afk farther ; while you are 
 thus carelefs about the caufe of Christ, are you not 
 alfo an enemy to it? You know that persecution is 
 the devil's work for the maintenance of his kingdom, 
 and if you fet yourfelf againft thofe who profefs to ferve 
 Christ for no other reafon than becau(e they profefs 
 to do fo, do not you evidently lend your hand to the 
 devil, and in fact, however ignorantly, avow yourfelf 
 to be his friend, while you thus declare yourfelf to be 
 
 the 
 
Serm. 4. Lectures on the Church Catcchlfm. 45 
 
 the enemy of Christ ? Suffer me to deal freely where 
 your fouls are at itake. From what motive can any 
 one fet himfelf by foolifh jefts, banter, ridicule, or 
 whatever influence, to difcourage thofe who defire to 
 live after the commands of Christ, and if they are 
 not to be fneered nor frightned from their purpofe, to 
 look upon them with difguft and an evil eye, or to be 
 ready to do- them a bad turn ? I befeech you, what 
 manner of fpirit is this? Does it come from above or 
 below ? Is it the mind of Christ or of his adverfary? 
 
 And now, what fays confcience upon this enquiry? 
 Are we, or are we not, renouncing the devil and all 
 his works ? If we are not declared enemies of the king- 
 dom of fin, if we live in the practice of it, if our exam- 
 ples encourage it, if we are enemies to and oppofeis 
 of ferioirsfcripture-godlineis, (if, as I might have added 
 above, but I chofe not to detain you) If while we are 
 living after the courfe of the world we are propping 
 ourfelves by vain fuperffitions, and putting our faith 
 in the devil inftead of Christ j then it is manifft 
 whole fubjects we 2 re, and that we have not yet re- 
 nounced the devil and his works. But if to fee the 
 extent and cruelty of Satan's dominion, be our grief 
 and abhorrence ; if we determinately forfake the prac- 
 tice of fin ourfelves, and will not wittingly by our 
 example give it the leaft countenance in others; if in 
 deed as well as word we ftand up for the caufe and the 
 people of Christ, and difeountenance every thing, 
 great or little, that makes for the kingdom of the devil, 
 then it is not lefs manifeft on the other part that we 
 have indeed renounced the devil and all his works. 
 
 And 
 
4.6 Lectures on the Church Catichifm* Serm. 4, 
 
 And fliall I now need fay any thing more to fuch as 
 •have been found in their own confciences the fervants 
 cf Satan f To think of being in fubjeclion to that 
 monftcr, who is the avowed open enemy of the God 
 that made him, the very height ami fummit of all ma- 
 lignity and fm, whole heart knows nothing but cruelty 
 revenge, fury, and moil malicious pleafure in our ruin; 
 to think of ferving his intereils too, of being employed 
 oight and day in promoting his hellim. deiigns in the 
 world, of being given up in all the actions of life to 
 enlarge and eilabliih his kingdom ; to think of being 
 made ufe of as his tools, prefumptuoufly to oppofe, 
 and, as it were, to brave God to his face; to publifh 
 abroad the devil's triumph; to hinder, hurt, and wound 
 the caufeofthat gracious Jesus who fo kindly came and 
 died to fave us, and to be fet up againft all thofe that own 
 and follow him ! To think of this ! What need of 
 arguments ? What can be faid more ? If there were no 
 hell wherewith the devil will reward fuch faithful fer- 
 vices, what need be faid more r* O Sirs, if you would 
 but think whom you ferve, and what difhonourable 
 fervices you are employed in, you could not be ealy, 
 you would by grace change maflers, and flee unto 
 Jesus to deliver you from the power of the devil. The 
 Lord God Almighty, in whofe hands ten thoufand 
 devils are but as the dull: of a balance, enable you to 
 do fo ! 
 
 And you the children of Gob, the followers of the 
 Lamb, who hath delivered you from the fnares of the 
 devil ; will you, can you ftand by and fee thefe your 
 poor brethren led captive by Satan, employed in his 
 work, and going down to his dark dreadful habitation? 
 
 Can 
 
Serm.4. Lctiures an the Church Gatecbifm. 47 
 
 Can you fee this and not mourn over them, and pray 
 for them? Ah mourn and pray for thefe immortal 
 fouls ! Where, where is your pity ? Where is your 
 zeal, if you do not* mourn, and pray, and labour for 
 them ? JViethinks we fhould pray down heaven upon 
 their heads, to conllder what a condition they are in, 
 how fait Satan holds them in his chain ! You know 
 how often, how earneftly I have pleaded with them. 
 And do not you ft ill fear, as I do, that they will not 
 now be prevailed upon? O if you have any love for 
 Christ or them; if you would wifh to fee them with 
 you in the bofom of Abraham, in the arms of Jesus, 
 pity them and pray for them. Ah, you know their 
 time is lhort. How fuddenly will they be where I trem- 
 ble to think of their dwelling for ever, unlefs fomething 
 be now done for them ! Now, now, pity and pray for 
 them. Sirs, you will not, you cannot furely ftand frill 
 \n fuch a caufe, O, that I had the tongue of a Paul 
 to provoke you! O, that I had but a little of his zeal 
 •for Jesus! Why, Sirs, it is the caufe of Jesus. It 
 is the caufe of Jesus againft Satan. Why are we not 
 •more ready t© fpend and be fpent for Jesus ? To you, 
 and, alas! to me among the reft, he has intrufted his 
 caufe, his intereft, his honour in this place. It is by 
 you the kingdom of Satan muft be confronted and con- 
 founded in this place. What then are we doing? Shall 
 we ftill continue fo little to beftir ourfelves ? Up, my 
 friends, Satan is a vanquifhed enemy. Jesus thruft 
 him headlong from heaven. O watch, pray, live, die 
 for the confufion of the kingdom of the devil, and for 
 the advancement of the kingdom of the Lord Jesus. 
 
 S E R- 
 
>S Lectures on tin Church Catechifm. Serm. 5. 
 
 SERMON V. 
 
 Acts xvi. 30. 
 What mufl 1 do to be faved? 
 
 THE intimate connexion there is between the 
 three things we are called upon as Chriftians to 
 renounce fhould be carefully attended to, that we may 
 preferve upon our minds the cleareft conviction of the 
 neceflitv lying upon us to renounce them all. The 
 devil reigns by means of our corrupt affections ; and 
 the power and prevalence of thefe is maintained by 
 being fixed upon the world and engaging us in the 
 purfuit of the things of it. As long as the world is 
 allowed to have the afcendency, the corrupt principle 
 does in that very afcendency hold the direaion of us, 
 and we remain the fubje&s of Satan. Wherefore the 
 actual renunciation of one of thefe is in fad the re- 
 nouncing them all. . When the devil is dethroned, the 
 ftefti does not rule, and the world has loft its influence. 
 When the affections are withdrawn from the world, 
 the flefh is in a ftate of fubjedion, and the devil caft 
 out. When the flefh is mortified, the world is Hefted, 
 and the devil has loft his power. You fee, turn it 
 which way you will, it is but faying over again the 
 very fame thing; and therefore that the renunciation 
 of anyone of thefe three things is impoffible, while either 
 of the other are fubmitted to. If you have not re- 
 nounced the dominion of the devil, you are a&ually 
 
 ferving 
 
Serm. 5. Leclures on the Church Catechifm. 49 
 
 ferving the world and the flefh ; if you are a friend of 
 the world, the devil and the flefh are your mailers ; 
 and to yield to the flefh is inevitably connected with 
 living after the courfe of the world, and ferving the 
 devil. 
 
 I am now to fpeak of renouncing the pomps and va- 
 nities of this wicked world. Concerning which my me- 
 thod fhall be as before, firft to explain the. matter, and 
 Jecondly to improve it. 
 
 This wicked world. — The world in itfelf is not 
 wicked, being God's creature, and therefore h> as 
 every creature of God is declared to be, goody 1 Tim. 
 iv. 4. But when the world is confidered as it is abufed 
 in the ufe of it through the corruption and degeneracy 
 of our hearts, and as being full of thofe who give up 
 their hearts to it initead of God, it may well be called 
 a wicked world. There are two reafons therefore why 
 you are taught to call the world wicked ; one, becaufe 
 our perverted hearts are fet thereupon in a wicked 
 abufe and forgetfulnefs of God, to feek our happinefs 
 therein, and to place our truft upon it: the other, be- 
 caufe the number of thofe who follow this perverted 
 propenfity of their hearts, and in divers ways feek their 
 all in the world, is fo great, that they in a manner 
 overfpread the whole face of the earth : in reference 
 to which Si. John faith, We know that the whole world 
 licth in ivickednefs. By this wicked world then is to be 
 underftood the world when it is made the fupreme 
 ruling objed of our defires, in a conformity with the 
 maxims, cuftoms, and authority of the generality of 
 mankind who live upon the fame worldly plan, 
 yojr.. 1. D By 
 
JO Leclures on the Church Catecbifin. Serm. 5. 
 
 By the pomps and vanities of this wicked worlds we are 
 to apprehend in general thofe various things that are 
 in the world, which draw and engage unto a worldly 
 courfe the moft of mankind, indeed all but thofe few 
 who are taken out of the world by the transforming 
 power of faith in Jesus Christ. And therefore more 
 particularly thofe things by which the world captivates 
 and enflaves all men by nature, and the moft of men 
 continuedly in fad ; fuch as honour, riches, pleafure, 
 and the like, that is, (to fay all in two words) the 
 indulgence and the pride of life. 
 
 To renounce the pomps and vanities of this wicked 
 worlds muft therefore accordingly mean thefe three 
 things, Firjl) In a fteady, conftant, and refolute op- 
 pofition to. the defires of our corrupted nature, to with- 
 draw the affections from this prefent ftate of things, (o 
 as no longer either to feek happinefs, or to place con- 
 fidence therein, but to be determined to feek our all 
 in God, And how reafonable is it that it mould be 
 thus ! how difhonourable to God that we mould afcribe 
 all-fufficiency to the creature and deny it to the Creator, 
 by feeking our all in it and not in him ! Secondly, To 
 give up in defire and purfuit every particular thing that 
 is in the world, when confidered as {landing in com- 
 petition with God for the love and trufr. of our hearts, 
 or the direction of our conduct; whether it be worldly 
 .eafe or pleafure on the one fide, or worldly efteem or 
 intereft on the other. And confequently, Thirdly, To 
 be difpofedj and to live and act in a direct contrariety 
 to the children of this world, who make up the bulk of 
 mankind, departing absolutely from their aims and pur- 
 fuits, totally difavowing the authority of worldly cuftam^ 
 
 refolutely 
 
Serm. 5. Lcfiures on the Church Catechifm. $% 
 
 rpfolutely foregoing worldly example as any rule of 
 conduct, difclaiming all thole maxims which the world 
 has given its countenance and fandlion to, as being vile 
 and abominable ; and finally^ at no rate either lovkng 
 inordinately, or feeking eagerly, or ufing felnfhly, 
 oflentatioufly, and indulgently, the world and the 
 things of it as they do. 
 
 The whole of the matter put together amounts to 
 this. The true believer in Jesus Christ makes his 
 profeffion in regard to the world, and fays, " I ha\$ 
 chofen God to be my portion, to whom I deflre and 
 am determined to give up all the affections of my heart, 
 making him my only hope and all my happinefs. I{ 
 is not without (hame and forrow that I reflect how, in 
 conformity with the inclination of my corrupt nature, 
 I have fadly and finfully fuffered myfelf to be carried 
 out in the defires of my foul after this prefent evil 
 world, feeking my happinefs in it, and fixing my truft 
 upon it, faying thereunto in the difpofition of my heart, 
 Thou art my God. But I have purpofed, and by the 
 grace of God am determined that henceforward the; 
 Lord, the invifible and eternal God, {hall be my God. 
 I difclaim and difavow the world to be any more the 
 object of my love and deflre, my hope and delight, my 
 truft and confidence : I cannot ferve thefe two matters* 
 I renounce the world, I regard it with hatred and de- 
 teiktiori as (landing in competition for my heart with 
 God ; now I have faid unto the Lord, and now I pub- 
 licly declare it, Thou art my God. And farther, as 
 I do thus in general renounce the world, fo do I alfo 
 more particularly every thing that is in it, the indul- 
 gence, the intereft, the reputation it offers me, in fuch 
 
~52 Leblures on the Church Catechiftru Serm. 5. 
 
 fort, that neither of them fhall be near my heart as 
 God is, and all of them fhall be cheerfully yielded up 
 when God's honour or any claim of duty to him calls 
 for them. And finally^ fmce through the corruption 
 of our nature I fee the world and the things of it uni- 
 verfally abufed, that the children of men every where 
 have their affections fet upon it, and that they are 
 eagerly bent upon the purfuit of thefe prefent things 
 alone, therefore I think myfelf bound not to enter into 
 any of their ways, not in the lead meafure to be biafTed 
 by the mere influence of cuftom and example in mat- 
 ters of religion, nor to fubfcribe to the authority of 
 the world in any tiling relative to my conduit ; but to 
 be always on my guard againft the example and maxims 
 of it, ltrenuoufly to oppofe them in all my behaviour, 
 and by no means to ufe the world as they do who are 
 of the world, whether by priding myfelf upon whatever 
 diftinguimes me in it, or by enjoying the things of it 
 with finful gratification and indulgence." 
 
 From the explanation I pafs on to the improvement. 
 
 And here it is very reafonable that we inquire, whe- 
 ther we have renounced the pomps and vanities of this 
 wicked world.. — Concerning which the leading ques- 
 tion is this, " Have we renounced the world itfelf ?" 
 But before this is refolved, obferve, if to renounce be 
 to reject, forego, and forfake, and we are all bound to 
 renounce, then naturally we are all of the world, for 
 wc cannot forfake that we were never related to and 
 connected with. And in truth the ftate of man by 
 nature is practical athciftn. Reflect a moment on the 
 carlieft period of your memory and reafon, and you 
 will obferve, that your whole heart, in the defires, 
 
 hopes, 
 
Serin. $. Leflures on the Church CaUchifm. ^ 
 
 hopes, and fears of it, was fixed on the things you 
 found about you. Whether your defires and purfuiis 
 at that time were of importance or not in themfelves 
 is not material to the prefent queftion ; but whatever 
 they were you found them fixed on the world, and not 
 on God. Him you delighted not in. God was out 
 of fight. As to any love of him, or trull upon him y 
 he was to you as if there were no fuch Being. The 
 world was your all. And thus it continued to be, if 
 it be not fo to this hour; you lived without God in 
 the world, till by the' light of the Gofpel the mifery of 
 your natural ftate was laid open to you, and you were 
 brought to God in love through faith in Jec.us- 
 Christ. The point then to be decided is, whether 
 you have been to this day fet at liberty, and in the 
 fincerity of your heart do acknowledge God for your 
 all inftead of the world ? Now therefore, my brethren 5 - 
 deal fairly and plainly with yourfelves, and refolve the 
 important queftion, To which of the two do you 
 give your hearts ? Is it to the world ? or is it to God? 
 To both at once they cannot be given, becaufe they 
 are direct oppofites ; and yet both put in claim for 
 your hearts : the world by natural" ufurped pofleifion, 
 God by right. Is then the world can: out? Has God 
 your heart? Are you at a lofs how to determine this? 
 I will tell you. You may determine it this way* If 
 you find the defires, the hopes, the fears, the love, the 
 delight of your heart to be habitually on God, you 
 may anfwer in the affirmative. But if, although you 
 have fome thought of God on occafions, fome unQd.(y 
 fears of him, fome wifhes and hafty purpofes of ferving 
 him, and although you have never fo clear a knowledge 
 D 3 in 
 
54 Lectures en the Church Catechijm. Serm 5* 
 
 in your head that God is better for you, and has a 
 better title to your heart than the world, neverthelefs 
 you find for one Teeming or real defire after God 
 within you, there are a thoufand after the world, and 
 that your fears, cares, hopes, and prefpects, do habi- 
 tually run out on that fide ; then it is a plain cafe that 
 you have not the love of God in you, and that you 
 hive not as yet renounced the world. — This is the 
 leading queftion. But it is rather general. Let us 
 Come to particulars, which may better fhew whether 
 we have /enounced the world or not: For it is evi- 
 dent we cannot have renounced the world, if we be 
 under the power of any of the things of it. Wherefore 
 how does the point Hand in refpeel: of your inter eft in 
 the world ? Is not this nearer your heart than God ? 
 Certainly it muft, if while you are very earned about 
 promoting it, very fearful, of whatever would feem to 
 threaten you with difappointment in it, very active to 
 improve every opportunity of advancing it, you expe- 
 rience no fuch earneftnefs, fear, and adivity in feeking 
 God, lying on that fide in cold indifference, and either 
 not confidering what the will of God is when your 
 advantage is in queftion, or making a facrifice of that 
 will by going unwarrantable lengths to pleafe thofe by 
 whom you are profited in your worldly intereft. Sirs, 
 it is a common faying with many of you, " We muft 
 do fuch things. If we do not do them we cannot get 
 our bread." But this is a worldly maxims whoever 
 follows it is of the world. He carries his own con- 
 demnation in his mouth : " We muft do fuch things." 
 What is this but as much as faying, you allow them 
 tobefinfuli and yet you do them, becaufe otherwife 
 
 you 
 
Serm. 5. Leclures on the Church Catechifm* 5$ 
 
 you cannot live? But this is not true. You may al- 
 ways live without thus finning, hut not perhaps always 
 in that way or by thofe means which you have fet your 
 hearts upon ; and which while you will not forego, 
 what are you but profefTing thereby in plain terms your 
 renunciation of God, and determination to cleave unto 
 the world? And what may you reafonably think Goo 
 will fay at laft? In truth, what lefs than this, u the* 
 haft rejected me, thou haft had thy portion, go there- 
 fore, fmee thou wouklft have it fo, inherit the fruit of 
 thy choice in an eternal feparation from my favour and 
 prefence." Again, How doth the matter ftand with 
 you upon the article of pleafures f Are you not a lover 
 of pleafures more than a lover of God? What, not 
 when your mind is perpetually running upon thefe, and 
 while you hardly think of God once in a month ? when 
 you are as one bereaved, if no pleafure be in profpeft, and 
 even at fuch a feafon when time lies heavy on your hands 
 you cannot be comforted in the thought of God ? When 
 every moment is too long in prayer or the church* 
 and whole hours, and every day too fhort when you 
 are in your amufements ? Surely in fuch cafe you can- 
 not perfuade yourielf to believe you have renounced 
 the pleafures of the world. Once more, How can 
 you anfwer refpecYing the efteem of men? Can you fay 
 you k>ve the praife of God rather? What, when ycii 
 dare not do what your conference bids you, left you 
 fhould be laughed at, left you fhould forfeit the favour 
 of your friends, left you fhould be reckoned ftiff and 
 particular ? If you will only go fo far in religion as is 
 confident with your worldly reputation, and will not, 
 dare not move one ftep farther, taking all the pains 
 
 D 4 you 
 
56 Lefiures on the Church CaUchifm. Serm. 5. 
 
 you can to fatisfy ycurfclf that all beyond is too much, 
 and to make the word of God fpeak a language which 
 will fuit this defire you have of keeping the praife of 
 men, you may as foon prevail upon us to think it is 
 dark night at mid-day, as that you have renounced 
 the world and the things of it. If at any rate the de- 
 fire of man's efteem be your idol, if you value your 
 knowledge, learning, wealth, or other accomplifh- 
 ments, becaufe of the income of worldly efteem they 
 bring you in, not becaufe of the glory you may bring 
 to God, or the good you may do to men by them ; 
 if you iacrince to the pride of life, and fome way or 
 other determine to be of importance as well as you can, 
 it is a manifefl point that you are of the world. — But 
 beildes thefe, there is ftill another queftion to be re- 
 folved. Are you, or are you not renouncing the men 
 of the world ? that is, their cuftoms and maxims, the 
 influence of their example, and in mort the whole au- 
 thority which the ufage of a wicked generation has 
 eftabliftied, and their manner of ufing the world and 
 the things of it? Time will not permit me minutely 
 to confider the feveral particulars comprehended under 
 thefe heads j but the refolution of this fingle queftion 
 fhall fe#ve to decide the whole, to wit, ' Do we make 
 the word of God or the ways of men the meafure of 
 our conduct V This will feem an abfurd inquiry at firfr, 
 thought by thofe who, while they are living as others 
 do, are at the fame time profefTed readers and hearers 
 of the fcriptures. " What (will fuch fay) do you 
 think we do not believe our Bibles ? or that we are fo 
 ftupid as to judge that to be right, though all the world 
 (hould concur in faying it, which we hear God him- 
 
 felf 
 
Serm. 5. Leflures on the Church Catechifm. 57 
 
 felf tell us to be wrong ?" This, I confefs, is talking 
 well : but where is the correfponding practice ? If you 
 do not fearch the fcriptures really to know what the 
 will of God is in every cafe, but are eafily fatisfied 
 with ' every body fays fo,' and « every body does To,' 
 and think it very ftrange if any will not * do like the 
 reft of the world,' I befeech you, after all, what is thia 
 more than fine talking? The moft of people go down 
 with the current of the times, and take it for granted 
 all is well, if they do not that which the world reckons 
 ill. f It is fcandalous;' that and that alone is the 
 meafure of forbearance j the world will not bear you 
 out in what is fcandalous. To be a drunkard, thief, 
 whoremonger, is fcandalous ; upon fuch things the 
 world has paft fentence, fo you judge them very bad. 
 To be liberal and decent, this the world countenances, 
 and this you approve. But when a man denies hirr- 
 felf, and begins to lead a heavenly life, ' O it is too 
 much,' the world cries, and fo you join in the cry. 1 
 pray you, what does all this prove, but that you live, 
 think, and act upon the authority of a wicked world, and 
 not upon the authority of God? Brethren, many now 
 are the years that in the execution of my office I have 
 been declaring to you the mind and will of God concern- 
 ing you, and I verily think God can witnefs for me that 
 I have not wittingly kept back or falfified any part of it 
 through fear of difgufting and difpleafing you. But now, 
 what has been the fruit of this my much preaching, and 
 your much hearing ? Is it this after all, that you are all 
 living after your Bibles, and not after the ways of the 
 World? Alas ! it is not fo -, it is not fo. Many, many of 
 you join hand in hand, and keep each other in counte- 
 D 5 nance 
 
58 Leftures on the Ckufch Catechifm. Serin. 5. 
 
 nance in living direclly contrary to your Bibles. And 
 all I need tell fuch, (alas ! they well know themfelves) 
 that they are wholly living after the world? 
 : And now, my brethren, after this inquiry, is the re- 
 port from every breaft, what fay we, * Are we of God ? 
 or are we of the world V 
 
 If we are ftill of the world, I doubt not our con- 
 ferences have been telling us (o^ while the point has 
 been under examination. Every child of this world 
 here prefent has been teftifying, and is now unavoid- 
 ably teftifying, againft himfelf, ' I am not of God.' 
 And will you confider what is implied in that tefti- 
 inony ? Not of God ! What can be more uncomfort- 
 able than that thought ? Not of God ! Then God is 
 not your God } you have no intereft in his almighty 
 power, fatherly care, and pardoning grace. He does 
 not regard you as a child ; he has no provifion for 
 you in his family, he does not comfort you with his 
 prefence, you do not tafte of his reviving communi- 
 cations, you are a forlorn creature, living in the world 
 without God, without red, without content, full of 
 fears, big with anxieties, torn with difappointments j 
 you feek peace, but do you find her ? you fly to plea- 
 fure but (he dwells not there j you run to company 
 but you cannot meet her ; you fay wealth fhall buy 
 fcer -for me, but you difcover fhe is not to be purchafed 
 with gold. Do not you, children of this worlds dif- 
 cernbow unhappy you are in the midft of your all? 
 But then what apprehenfions beftt you at the thought 
 ofieath? when it does but threaten you-, then what 
 2 terror poffefles your fpirits ! you are at prefent mifer- 
 abletwy day j yet becaufe ye dread being more fo 
 
 hereafter' 
 
Serm. 5« LeSJures on -the Church Cat echlfm. 59 
 
 hereafter, you are willing to drag on in your chains. 
 For, you Tons of care, you daughters of pleafure,you that 
 give yourfelves up to the pride of learning and wealth, 
 to the pomp of diftin&ion and appearance, what are 
 your profpe&s in death, and after death ? What in the 
 world of fpirits ? What, when the whole fabric of the 
 world (hall be d-iffolved in flames ? What are they 
 in the new heaven and earth, wherein dwelleth righte- 
 oufnefs r Could you periuade yourfelves there is no fin 
 in your choice, yet there would be infinite folly. For 
 what folly equal to preferring a periftiing world to an 
 eternal God ? But is there not fin in fuch a choice ? 
 Look at the glorious perfections of God, and fay* 
 Afk, who made the world, and fpeak. Inquire why 
 God gave you a being, and declare. Confider by 
 whofe bounty you live, and tell me. O Sirs, there 
 is infinite fin in your choice, becaufe infinite diihonour 
 is done by it to God. And unlefs you are prevailed 
 upon to make a better choice, you will foon find there 
 is infinite ruin in it too. When the day of mercy and 
 patience is over, then will you know what a feariul 
 thing you have been doing in determinately and daily 
 taking the world for your portion. 
 
 Wherefore let us all confider, what a glorious pri- 
 vilege we are .all called to, and as many as believe in 
 Jesus Christ have an intereft in, I mean that o£ 
 having God for a portion. O what a heaven would 
 this earth be were this the cafe of all I And how much 
 of heaven does it bring down into the fouls of thofe 
 whofe cafe it is ! To have the all-fufficient, the living, 
 the evcr-prefent, the almighty, the eternal Being for 
 our GoDj guarding us with his arm, guiding us with 
 D 6 his 
 
6o Lectures on the Church Catechifm. Serm. 5. 
 
 his hand, keeping us under his eye, directing all to 
 us, and over-ruling all for us, dwelling among us, 
 making us his care, conducting us through all the 
 diftrefsful paffages of life, comforting us in a dying 
 hour, receiving our fouls to the neareft fellowfhip with 
 himfelf in the moment of their feparation, raifmg up 
 and glorifying thefe prefent houfes of clay, forming 
 a new habitation for us, whence forrow, fear and fin 
 fhail be banifhed for ever ! Who can defcribe the 
 thoufandth part of the bleffbdnefs there is in having 
 God for a portion ? I cannot. And yet I can fay 
 enough of it to load with the jufteft confufion all thofe 
 
 ' who will have their portion in this world. And to 
 think, my dear brethren, that God offers himfelf to 
 us to be our God and portion ; that at infinite expence 
 he has opened the way through the blood of Jesus to 
 his being fo ! To think that he is inviting us to it by 
 all the endearments of love, and urging us to accept 
 it by all the tender arguments of goodnefs, pity, and 
 patience ! — Sirs, I can only afk you if David fpeaks 
 not the very truth, Blejfed are the -people who have 
 the Lord for their God? O tbat we could all fay with 
 him, Whom have I in heaven but thce r and there is 
 7ione upon earth that I can defire befides thee I I befeech 
 you let us not reft till we can fay that word with fin- 
 cere hearts, to the glory of God, and to the prefent 
 unfpeakable comfort, and future infinite happinefs of 
 our fouls through Jesus Christ our Lord. 
 
 SER. 
 
Serm. 6. Leftures on the Church Catechifm. 6 1 
 
 SERMON VL 
 
 Acts xvi. 30* 
 What miift I do to be faved? 
 
 THE firft and fecond parts of the baptifmal re- 
 nunciation having been explained, I am now 
 to fpeak of the laft part of it, the renouncing ail the f in- 
 fill lujls oftbeflejb. 
 
 And here alfo we will firft explain, and afterwards 
 improve. 
 
 The Fle/h, — By this is not meant man's body, 
 which in itfelf confidered is not (infill, any more than 
 ^the natural appetites and paffions thereof, which in 
 themfelves are good, and under due regulations ferve 
 to very good purpofes. But by the flefh is under- 
 ftood the principle of fin that is in. fallen man, very 
 frequently called in fcripture by this name. It is 
 that finful principle in our nature contracted by Adam 
 through his eating the forbidden fruit, and from him 
 derived down to all who are naturally engendred of him. 
 Lifts of the Flefh ; that is, its defires, inclinations, 
 imaginations, or affections. The flefh is like fome 
 corrupt fountain that is always fending out bad water, 
 or it refembles a filthy carrion which gives forth con- 
 tinually its naufeous and poifonous flench. Juft as 
 the good nature of an angel is always bringing forth 
 good motions and defires, fo the evil nature of fallen 
 creatures is as plentiful the contrary way, ceafelefsly 
 burfting out into bad and pernicious motions and lufts. ' 
 
 Sinful 
 
6a LeSiures on the Church Cateckif?n. Serm. 6. 
 
 Sinful lufts of the Flefh. — I have fa id. that the ne- 
 cefiary appetites of the body, fuch as hunger, thirft 
 and the like, are not finful : but the lufts of corrupt 
 nature are fo, being directly contrary to God and duty, 
 moving us only to fin, and the very immediate and 
 principal caufes of all actual iin in thought, word, and 
 deed, when they are indulged and gratified. 
 
 All the finful lufts of the Flefh. — And they are ex- 
 ceeding many. In which regard the flefh is called 
 the body of fin, becaufe like the natural it has many 
 members. Yet they are all reduced to two general 
 heads by St. Paul, when he fays, Let us cleanfe our- 
 f elves from all filthinefs of the fief) and fpirit. Where 
 by the filthinefs of the flefh, he means all fuch lufts as 
 are properly fenfual ; and by the filthinefs of the fpirit; 
 all fuch lufts as are properly fpiritual. The head of 
 fenfual lufts includes the feveral branches of unclean- 
 nefs, intemperance, (loth, idlenefs, eafe, pleafure, to all 
 which fenfual nature inclines us, and after all which it 
 is perpetually lufting. The other head is fpiritual 
 filthinefs, the fum of which in one word is pride, in- 
 cluding felf-fu fRciency, conceit, felf-will, impatience, 
 unbelief, difobedience, covetoufnefs, jealoufy, envy, 
 malice, revenge, cruelty, all which are either pride 
 itfelf or the genuine effects of it, and all of which to- 
 gether (covetoufnefs only excepted, which is appro- 
 priate to man) do conftitute the character of the devil, 
 and are the real principles of all his conduct. 
 
 Now all "thefe fenfual and fpiritual lufts being na- 
 turally in us, and actually having the whole direction 
 of us until by grace they are dethroned and brought 
 into fubjection, the true Chiiftian knowing this, being 
 5 advifcd 
 
Serm. 6. Leclurcs on the Church Catechifm. 63 
 
 advifed of their finfulnefs, being brought to hate and 
 kithe them, and to long earneftly for an increafing 
 freedom from their influence, and for a greater mor- 
 tification of that principle of fin out of which they 
 iflue, doth in the ftrength of God declare his rejection 
 of their dominion, his ftedfaft purpofe to oppofe and 
 not to gratify their motions, and to ufe all poilible 
 means for weakening and crucifying their force and 
 power, faying, / renounce all the Jinful lufls of the fiefo* 
 Including in this expreflion the following declarations : 
 " I will no longer ferve fin, neither will I yield my 
 members as inftruments of unrighteoufnefs to it. I 
 fee and deteft that accurfed body of fin that dvvelleth 
 in me j I declare an irreconcileable war againfr, it ; too 
 often have I followed the devices and defires of my 
 own heart, I declare war againft my natural felf, I will 
 be no more the willing, ready flave of my fenfual and 
 fpiritual lufts, by the help of God I will no more obey 
 the brutal and deviiifh inclination of my mod finful 
 nature; it (hall be my endeavour to watch and to op- 
 pofe their every motion ; if by force they gain advan- 
 tage they fhall not maintain it, and fince I know them 
 to be crafty I will labour to find them out, and when 
 I fee, I will not fpare them ; I will not hearken to 
 their importunities, I will not be tired out by the fre- 
 quency and obftinacy of their pleadings, I will not 
 yield to their cry, be what they contend for of never 
 fo great importance to my prefent intereii, eafe, or 
 reputation, and if what they afk be never fo little, 
 I will not grant it. They will, I know, have an 
 influence in all I think, fay, and do ; but I will en- 
 deavour, by the grace of God, it {hall be- lefs and lefs.. 
 
 I fear 
 
64 ' Leclurei on the Church Catechtfm. Serm. 6. 
 
 I fear and expect they will many times gain incidental 
 advantages over me, but, in the might of Jesus, they 
 fhall not have poffeflion ; I renounce them all. I will 
 no longer feek to pleafe and gratify my carnal, proud 
 felf; no longer will I give myfelf up to my fenfual 
 inclinations in a life of uncleannefs, intemperance, 
 floth, idlenefs, eafe, or pleafure ; neither any more 
 will I indulge to pride, to direct my conduct on the 
 heliifh principles of conceit and felf-will, anger and 
 refentment, malice and envy, revenge and cruelty, the 
 praife of men and the pride of life. Such a conduct, 
 both fenfual and proud, I abfolutely difclaim ; all the 
 motions of my depraved heart that would lead me 
 thereto I will refift ; and that body of fin, out of which 
 fuch evil motions perpetually arife, I will purfue unto 
 the death. And all this, and whatever elfe is im- 
 plied in hating, rejecting, fighting againft, and cruci- 
 fying the flefh with its affections and lufts, I do in- 
 tend and defire, and purpofe and promife to perform, 
 when I fay, I renounce all the finful lufts of the flefti." 
 
 Let this fuffice for the explanation. And let us pafs 
 on to the improvement. 
 
 And here let us make inquiry. 
 
 " Are we living in the outward practice of any of 
 thefe lufts of the fiefh ?" I fay, of any of them, becaufe 
 you fee our profeflion is to renounce them all. Are 
 We living none of us in the outward indulgence of 
 any fenfual lufts ? I have fhewn you what is meant by 
 fenfual lufts, namely, uncleannefs, intemperance, floth, 
 idlenefs, eafe, and pleafure. Are we living none of 
 us in any of the fins of uncleannefs? Thefe for the 
 Aloft part arc fecret fms, and fuch as, if known at any 
 
 time, 
 
Serm. 6. Leclures on the Church Catechifm. 65 
 
 time, are chiefly difcovered by their effeds, which 
 oftentimes bring many to public fhame, and more often 
 others to noifome difeafes that will not be con- 
 cealed. While alfo there are kinds and degrees of this 
 fm which can only be known to God and a man's 
 own confcience, fo clofely are they kept from obferva- 
 tion. But God knows all their practices ; and all 
 fuch perfons alfo know in their confciences that he 
 holds them guilty, and that they are the fervantsof 
 luft. But other fins are not fo hid ; let me then in- 
 quire farther, Are none of us living in intemperance? 
 Intemperance efpecially relates to gluttony and drunken- 
 nefs. Are we not living in gluttony? Certainly 
 there is fuch a fin as intemperance in meat. And if 
 we are grown nice and delicate, if the plain food of our 
 fathers difgufts us, if we are for elegant difhes beyond 
 what we can afford, or, though we can afford them, 
 if we indulge our thoughts in expe&ing them, and 
 our palates in ufmg them immoderately; more efpe- 
 cially if any of us are fo careful to feed our bellies that 
 we let our backs go without a covering, and if we 
 like a thing, are refolved to have it without caring what 
 it cofts us, it is very evident we cannot clear ourfelves 
 of the fin of gluttony. And then as to drunkennefs, 
 how are fo many alehoufes maintained, how are fo 
 many families ruined and brought to live on the 
 public by frequenting them, how are there fo many 
 nightly clubs, how is fo much precious time fpent in 
 places prepared for the purpofe, and how are fo many 
 grown old before they have attained half their days, 
 if there be no fuch thing as drunkennefs among us ? 
 But do we know that floth and idlenefs, eafe and pleafure, 
 
 (for, 
 
66 L^clures on the Church Catechjfm. Serrn. 6. 
 
 (for, that I may not be tedious, I put them together) 
 are alfo fenfual lufts ? And that to live in the practice 
 of them is as much a life of indulgence as if we were 
 to give ourfelves up to the groffer fins of lewdnefs or 
 intemperance ? Surely we know it not, elfe many would 
 not be content to live in them as they do. For what 
 is the life of many, but a mere continuation of doing 
 nothing, becaufe they feem to themfelves to have nothing 
 to do, and there is not precifely any thing much amifs 
 in what they do, therefore all were well ? But, bre- 
 thren, to deep away days and weeks, and months and 
 years, in fauntering, chatting, and vifiting, in parties of 
 pleafure abroad, and infignificance at home, however 
 it may appear harmlefs in the eye of the world, will 
 pafs for no better than fcnfuality in the eye of God. 
 But to go on from fenfual indulgences in the outward 
 conduct to fpirituaL Are we none of us in the outward 
 indulgence otfpiritual lufts ? What I mean by the out- 
 ward indulgence of them is their habitual direction of 
 our behaviour in the world. Wherefore if you are 
 carried along ly conceit and felf-opinion in your con- 
 ventions and conduct, if you are felf-willed, rafh, 
 and over bearing, if your behaviour be planned upon 
 the calculation of exalting and maintaining your name 
 in the world ; if in your demeanor you endeavour to 
 make every one think you a perfon of merit and -im- 
 portance $ if you will bear no contradiction, but treat 
 all with anger and refentment who do not conform to 
 your ways ; if, finally, you live for yourfelf, and none 
 are the better for you any farther than they ferve to 
 gratify your humours, or to promote your interefts ; 
 if any of this be your outward conduct, all who know 
 you are witnefling againft you that you are under the 
 
 influence 
 

 Serm. 6. Leclures on the Church Cztechifm. 67 
 
 influence of unmodified pride. They fee it in your 
 whole condua, though you perhaps fufpea it not. 
 And if you will not fee, if you will not confider what 
 you do, nor examine into the principles upon which 
 you aa, it cannot be wondered if, while all about you 
 know you to be a (lave, you alone fufpea nothing of 
 the matter. You can fee and complain of the pride 
 that reigns in the condua of others ; their felf-feeking, 
 felf-will, impatience, conceit, and fctting themfelvesoff 
 as they do, render them intolerable to you. You wonder 
 no one tells them of it, you admire they do not fee it 
 themfelves, while, in the mean time, you are looking 
 upon your own pifture, not in the ieaft imagining it 
 to be yours, or that it is any thing like you. Yet 
 methinks there are fome circumftances in a proud cha- 
 raaer and carriage, that you muft be wilfully blind if 
 you do not fee them in yourfelf, while every day you 
 are aaing them over. What can you think if in all 
 companies you are induftrioufly and artfully fetting 
 yourfelf, your abilities, gifts, or poffeffions out to 
 view ? or what, if you can bear no contradiaion, but 
 all muft be and do as you would have them in every. 
 trifle? What, if every thing and nothing puts you in 
 a paffion, and if you break every tie of duty to gratify 
 refentment ? What, if every where and at all feafons 
 you become all things to all men that you may gain 
 their praife and efteem ? Surely a condua like this 
 fpeaks plainly enough, and if you do not underftand 
 that you are ferving your fpiritual, or in another word, 
 your devilifb. lufts, it is even becaufe you will not. 
 
 But from the outward praaice of any of thefe lufts, 
 let us pafs to the inward. For I would not have you de- 
 ceived. 
 
68 Lettures on the Church Catechifm. Serm. 6. 
 
 ceived. And I know there were of old, and that there 
 are flill Pharifees in the world, who contrive to keep the 
 outfide tolerably clean, at leaft in their judgment of the 
 matter, while all is defilement within. Now there- 
 fore, my dear friends, however it appear without, 
 how is it in truth within? Are we there renouncing 
 all the finful lufts of the flefh ? It is an eafy matter to 
 fay I do ; and for the moft part they will be raoft 
 forward to fay they do, who are the greateft flrangers 
 to the doing fo. Wherefore I will propofe to you cer- 
 tain queftions whereby you may certainly know, whe- 
 ther you be or not renouncing all the finful lufts of 
 the flefh by a true oppofition made to them in your 
 heart. Fir/}, Have you found out that there are fuch 
 fenfual and devilifh lufts in you ? If ycu have not, 
 it is plain you cannot be reje&ing and refifting them ; 
 and if you will ftill fay I renounce all the finful lufts of 
 the flefh, when you know not you have any finful 
 lufts within you, you make it evident that you can 
 mean even nothing by what you fay. And accord- 
 ingly when you are told that fuch lufts dwell in you, 
 that you are every one of you fenfual, prone to every 
 kind and degree of uncleannefs, intemperance, and 
 carnality, fo that you are naturally ready for the very 
 grolTeft impurities ; when you are told, that you are 
 alfo full of every fpiritual luft, that your natural heart 
 is a fink of pride, conceit, envy, malice, revenge, 
 cruelty, and every devilifh luft; I fay, when you are 
 told of this, are you not ready to cry out in indigna- 
 tion, " What I ? I defy the world ; and I will have 
 you to know I am not fuch a beaft and fuch a devil as 
 you make me." W r ell then, you profefs and openly 
 
 avow 
 
Serm. 6. Leclures on the Church Catechifm. 69 
 
 avow you have not fuch fenfual and devilim lufts ia 
 you j (o it is paft difpute you cannot be renouncing 
 them. O what a lamentable ignorance is there in this 
 Chriftian country of the fail of man. Every child 
 owns by rote that we are born in fin, but for any real 
 knowledge of the (infill nefs of the heart, not one of a 
 thoufand has the leaf! fufpicion of any fuch thing. And 
 yet it is moft: certain,, that the knowledge of this is the 
 only ground work of being in the practice of Chriftianity. 
 —But you fay, you do know this, you are fully fenfible 
 that all thefe fenfual and fpiritual lufts which I have 
 been defcribing dwell in you, for you find them always 
 at work, and can by experience teftify this fcripture to 
 be true, that every imagination of the thoughts of ?nan's 
 heart is only evil continually. In this cafe, I afk, Secondly, 
 Do you really hate, and long to be delivered from them 
 all whatever they be? This St. Paul certainly did, for 
 he cries in the fenfe of his hidden lufts, O wretched man 
 that I am y who fiall deliver me from the body of this 
 death r Look at your fenfual lufts, and look at your 
 fpiritual lufts ; look efpecially at that luft, the indul- 
 gence of which is moft convenient for you, which you 
 cannot deny without peculiar fuffering, which is the 
 very idol of your natural heart, and try if you .can 
 fay, calling God to witnefs, " This I hate, even this 
 I long to be delivered from, with this I would not 
 make the leaft compliance for his name's fake." If 
 you can truly fay this, concerning every kind of 
 pride, and every kind of fenfuality, not cherishing or 
 approving iniquity in your heart, it is manifeft that 
 you have the love of God in you, and in the choice 
 of your heart are rejecting all evil ways. But if you 
 
 only 
 
70 Lectures on the Church Catechifm. Serm. 6. 
 
 only know that you have many lufts of the flefh In 
 you ; if, notwithstanding this knowledge, they be not 
 your burden and your grief; if pride or paflion, if 
 refentment or vanity, carry you away, and you take 
 little thought of the matter, are fpeedily reconciled to 
 yourfelf, and foon forget it as if nothing had been 
 amifs, it is not conceivable how you can hate the lufts 
 of your flefh. Now if you judge you have a com- 
 fortable anfwer in this refpect alfo, I go on, (for pre- 
 venting miftakes in fome, and confirming in others 
 the confidence of God's grace working effectually in 
 them) to afk, Thirdly, Whether your views of the 
 lufts of the flefh are fo humbling, that while they 
 bring you to the blood of Christ for remiflion of 
 the guilt of them, they alfo bring you to fue with 
 importunity for the fpirit to deliver you from the 
 power of them, and to mortify them in you continu- 
 ally ? You do not fee your lufts in fuch a hateful 
 light as fhall difpofe you to renounce them, unlefs 
 they bring you thus to the blood and grace of Christ, 
 and that with a fuitable importunity. It is the fight 
 of the holinefs of God that can alone make any one 
 hate fin within him, and when it does this, he fees 
 himfelf lb defiled by it that he cannot think of ftand- 
 ing before God but in the righteoufnefs of Christ, 
 while alfo he will be earneftly calling upon God to 
 deliver him from the deteilable power of it. Where- 
 fore however much you may feem to hate your lufts 
 (and without hating them you cannot renounce them) 
 yet ftill you are deceived, if they do not bring you on 
 your knees, and caufe you to cry frequently and ear- 
 STsftly for forgivenefs of them, and for grace againft 
 
 them. 
 
Serm. 6. Leclures on the Church Catech if m. yj 
 
 them. Surely you cannot think you ar« humbled for 
 that which you do not afk the pardon of, or that you 
 hate that you do not pray to be fet free from. So 
 that if the deep fenfe of the finful lufts of your flefh 
 do not lie at the bottom of your prayers, as the very 
 foundation-ftone of all your intreaties for pardon, and 
 all your cries for grace, you only pray in formality, 
 and are neither hating nor renouncing them. But if 
 you fay you do thus pray againft them, I afk yet, 
 Fourthly i Whether you are actually, in the ftrength 
 prayed for, fighting againft them ? It is this which 
 proves the truth of the whole. Are you actually at 
 war with your hidden lufts ? I do not afk, take no- 
 tice, whether the victory is always on your fide : but 
 I afk, whether you be really at war with them ? 
 Doubtlefs you ought to watch and ftrive that at no 
 time they gain advantage of you. But when they 
 have, do you fuffer them to keep it ? There lies the 
 point. If they have thruft themfelves in unawares 
 watching an opportunity, and by and by you thruft 
 them again as thofe you will not entertain in your 
 houfe, it is plain they came in like thieves and have 
 no right as mafters. But now if you give them en- 
 tertainment, and fuffer them to dwell quietly with 
 you, you will never be able to perfuade yourfelf, and 
 much lefs God, that you hold them as enemies. The 
 main queftion therefore is, Are we at actual war with 
 our lufts? If not, in the very nature of the thing, 
 they have necelTarily the dominion over us, for they 
 are by nature in poiTefilon. And ccnfequently, let us 
 feem to hate them, and feem to pray againft them never 
 fo much, in truth we do not the one nor the other, but 
 
 love 
 
7 2 Letlurci on the Church CaUchifm. Scrm. 6. 
 
 iove and entertain them at bottom, although in the 
 apprehcnfions of God's wrath againft us we may in a 
 felfifh way with to be rid of them. 
 
 By this time I would hope we are all come to Come 
 conclufion, whether or no we are renouncing all the 
 fmful lufts of the flefli. In the examination of this 
 interefting point I have been the more particular, both 
 that they who are ferving their lufts might have no 
 pretence for ignorance that they are doing {o, and that 
 they who are fet at liberty from them might rejoice and 
 praife God for their deliverance. 
 
 We will conclude with this one thought, which is 
 fuited to alarm the one and quicken the other of you, 
 namely, There is an infinite finfulnefs in the lufts of 
 our flefli, whether y^W or fpiritual, becaufe they 
 lead in a direct oppofition to God, that as a portion, 
 this as a matter. Senfuality fays, indulgence is a bet- 
 ter happinefs for me than God ; and pride cries, it is 
 better to be one's own mafter than to ferve the molt 
 High. But what difhonour is done to God by fo bafe 
 a preference ! What, do we fet God fo very low in 
 our eftimation, that we reckon the poor indulgences of 
 brute creatures, to eat and drink and play, preferable 
 to the favour, the prefence, the joy of communion 
 with the ever BlefTed ! And do we treat God as fuch 
 atvrant that we cannot endure his laws, and holding 
 his fervice intolerable do we fet up for ourfelves ? O 
 Sirs, the angels above do not thus think of God. 
 How infinite is their joy in beholding his face ! how 
 unmeafurable thekpleafure in fulfilling his command- 
 ments, hearkening to the voice of his words ! What 
 infinite evil is there not in this carnal, this fpirituai 
 
 luft ? 
 
Serm. 7. Lefiures on the Church Catechifm, 73 
 
 luft? My dear brethren, we (hall be all fully fen- 
 fible of it another day. Will not that foul feel it in the 
 bottom of hell, who would not quit his beloved lufts ? 
 In the bitternefs of his (pint he will cry, " There 
 is no hope in God now, and without God what 
 horror ! I feel, I feel what it is to be without God." 
 And the converted faint, exalted to the higheft hea- 
 ven, when he knows and falls down in raviihing won- 
 der before the Majefty of God, what will he think of 
 pride ? when he enjoys the everlafting pleafures at 
 God's right hand, what will he think of carnal gra- 
 tifications ? But God and Sin are the very fame now 
 that they will be hereafter. O that we would be wife, 
 that we would confider our latter end. God give 
 us all grace effectually and more abundantly to do fo 9 
 for his mercy's fake towards us in Jesus Christ our 
 Lord, 
 
 s E r m o N VII. 
 
 Acts xvi. 30, 31. 
 
 What muft 1 do to he faved ? And they /aid, Believe 
 on the Lord jfefus Chrifl^ and thou /halt bejaved. 
 
 E have already treated of the firfl branch of 
 trie baptifmal Vow, namely, the renuncia- 
 tion of the devil, the world, and the flefli ; and 
 pafs on now to the fecond part of it, faith. What 
 vol. i. E this 
 
74 Ledlures on the Church Catechifm. Serm. 7. 
 
 this faith is, its neceflity unto falvation, and the fure 
 promife of mercy made unto it, are plainly marked 
 cut in the queftion made by the Jailer, and the an- 
 fwer given him by Paul and Silas, when he a(ks them, 
 What he muft do to be Javed? They have but one an- 
 fwer to give him, which is, that he muft believe on 
 the Lord Jefus Chrift, This was the only way, and 
 it was fuiEcient j if he did this, he fnould be faved. 
 True faith in Jesus Christ, that is, fuch a faith as 
 engages to die unto fm and to live unto God, is the 
 faith here intended. But we are here to confider it 
 in its nature, and not in its effects of renunciation 
 and obedience, the former of which has been already 
 fpoken to, as the latter will be in its proper place. 
 
 Introductory to a particular explication of the Creed 
 in its feveral parts, it will be proper, Firjt, To lay 
 before you in one view the whole fubject. matter of this 
 little, but excellent fummary of chriftian principles. 
 Secondly, What is the true nature of faith concerning 
 them. 
 
 &r/tj What is the fubject matter of the apoftles 
 creed. Now the faith in queftion being plainly di- 
 vine faith, inafmuch as it is purely converfant about 
 God and things of a fpiritual nature ; and this divine 
 faith being alfo chriftian faith, it muft needs be, 
 that that Creed, which contains the articles of this 
 faith, hath regard unto God, in the Mediator Christ 
 Jesus. For which reafon, the whole of the chriftian 
 faith is often expreiTed in the fcripture by the fingle 
 phrafe, Believing in the Lord Jefus Chrijl \ becaufe in 
 him it is that God prefents himfelf unto us in fcrip- 
 ture as the object of our faith and hope. Thefc 
 
 articles 
 
Serm. 7. Leofures on the Church Catechifm* j? 
 
 articles therefore do not relate to God abfolutely, 
 but to God in Christ ; for God, abfolutely confi- 
 dered, is not fet forth as the object of faith to us Tin- 
 ners ; fuch indeed he is to angels, and to perfect 
 creatures that never finned, but he is not a God td us 
 odierwife than through a Redeemer. So that the fub- 
 ftance of the Creed is God, as a covenant-GoD 
 in Christ; confequently, to believe the articles of 
 the chriftian faith, is to believe in the one God, Fa- 
 ther, Son, and Holy Ghoft, as in the refpective offices 
 of the three divine perfons he ftands related to us in 
 the Mediator ; in the Father, the Maker of all things, 
 as a Father to us ; in the Son, as the Redeemer ; in 
 the Holy Ghoft, as the fandifler ; and all in and through 
 Jesus Christ ; in whom the living members of 
 his body, the Church, we are allured, have fellowfhip 
 and communion with this ever-blefled God as their 
 God, and therewith, prefent forgivenefs of fins in this 
 life, and an allured title to a glorious refurrection, and 
 an everlafting life hereafter. In fhort, as without a 
 Mediator we have no relation to God but that of 
 children of wrath; fo in Christ he is a God unto 
 us for time and for eternity. 
 
 Take notice therefore, that whofoever repeats this 
 creed, as the profeliion of his faith, does thereby vir- 
 tually declare, that he ftedfaftly believes himfelf, other- 
 wife than in Christ, an alien and an outcaft from 
 God, a child of wrath, and an heir of hell ; and 
 that it is no otherwife than in Jesus Christ, and 
 for his fake, that he has the leaft confidence to call 
 God his God; or the leaft hope of forgivenefs of 
 his fins in this life ; and of happinefs in the life which 
 is to come. Now, brethren, do we ferioully mean 
 E 2 this 
 
;^6 Lecfures on the Church Catechifm. Serm. 7. 
 
 this when we repeat the Creed ? If we do not, we 
 .either fpeak without any meaning or diftinct thought 
 at all, when we fay over thefe words ; (which no doubt 
 is too frequently the cafe) or elfe if we do repeat the 
 words, under any knowledge of the fenfe of them., 
 -we do it for decency's fake, to conform to the cufto- 
 ,mary modes of worfhip in the country where we 
 live, though in reality we believe nothing of the matter. 
 In this cafe, we do no better than lie unto God. How 
 can we do fo more folemnly, and with more fin, than 
 when in his public worfhip we avow that with our 
 mouths, which we difavow with our hearts ? And yet 
 ■there are fome, who will contend, " God will not 
 damn any of his creatures," as they affect to phrafe 
 it, the better to colour over a flat denial of the whole 
 doctrines of the gofpel, and a determined purpofe of 
 continuing in an impenitent ftate. There are others, 
 who infiit, if a man be honeit. and civil, and chari- 
 table to the poor, it matters not what his fentiments 
 are about religion ; for with fuch a man all fhall be 
 well. How contrary thefe tenets are to the Chriftian 
 cfcheme of falvation, contained in the Creed, every 
 one fees pas alfo no one can help feeing what a grofs 
 .abfurdity, not to fay impiety, is expreiTed in their 
 conduct, who, while they hold fuch antichriitian 
 tenets, do neverthelefs appear in Chriitian afFemblies, 
 and by their repetition of the Creed in common with 
 the congregation, publicly declare (for this is the very 
 .defign of every man's reciting the Creed) that they 
 jledfaftly believe there is no falvation out of Jesus 
 -Christ ; and that the wrath of God, under which 
 all are born, abideth on him who believeth not on the 
 Son of God. 
 
 From 
 
Serm. 7. Lefturcs en the Church Catechifm. 77 
 
 From the fubjecl matter of the Creed, as it has 
 been now fet forth, I cannot but obferve farther, how 
 the doclrine of the Trinity is fully contained in it, which 
 is particularly obferved by the compilers of the Cate- 
 chifm as what is chiefly to be learnt in thefe articles 
 of belief; " I learn to believe in God the Father, 
 " God the Son, and God the Holy Ghoft," afcrib- 
 ing to each his refpective office. Now if, by reciting 
 the Creed publickly in the congregation, we profefs to 
 believe a Trinity of perfons in the Godhead ; — and if at 
 the fame time, as was juft now (hewn, we do thereby 
 alfo profefs to believe, that there is falvation in none 
 other but Jesus Christ, then what reafon can they 
 who recite this Creed affign for their refufmg to join 
 in that which is commonly called the Creed of Atka- 
 nafms? This latter Creed is, as to the matter of it, in 
 fubftance the very fame with the former ; the doctrine 
 of the Trinity, and the one only way of falvation by 
 Jesus Christ, are not a jot more in the one than the 
 other. And whoever recites the Apoftles Creed, does 
 by fo doing, declare himfelf fatisfied with every tittle 
 contained in the Creed of Jtbanajius, the damnatory 
 claufes not excepted: for when, by reciting the A- 
 poftles Creed, he declares, that there is but one way 
 of falvation, he of necdSity contents, that whoever do 
 not hold that way fhall undoubtedly and everlaftingly 
 perifh : fo that, after all the clamour railed againifc- 
 the Creed of Atbanafius, nothing lies again!! it which 
 does not equally lie againft the Apoftles Creed. And, 
 in truth, the cry for having it laid afide arifes from 
 nothing elfe but a difbelief of the grand doctrines of 
 the gofpel, that of the Trinity, and that of falvation 
 E 3 by 
 
78 Lcclures en the Church Catechiftn. Scrrn. 7. 
 
 by Jesus Christ only; points which do not at all 
 fuit with the pride of an unhumbled heart, and which 
 therefore are wished to be taken out of the church ; 
 but which, whatever creeds fhould be rejected or ufed, 
 cannot be laid afide without ftriking out the very being 
 of Chriilianity, and leaving Christ utterly out of, 
 what in that cafe would be falfely called, his Church. 
 But, 
 
 Secondly, What is the true nature of faith concern- 
 ing thefe articles ? In explaining this matter I ihall 
 need your attention, while I obferve, 
 
 1. What is the nature of faith or believing in ge- 
 neral. And this is, afTenting to a thing as true, upon 
 the report and teflimcny of others. What I fee with 
 my own eyes, what is made out to me upon the evi- 
 dence of my own fenfes, I am not faid to believe, but 
 to know. Believing comes another way; and is my 
 afTent gained by being told a thing by others. A per- 
 fen of this place being in the neighbourhood, and 
 feeing a houfe on fire, knows it; when he comes and 
 informs us of it, we believe it, both he and we afTent 
 to the thing, that the houfe is on fire ; but then, he 
 beeaufe he faw it, we becaufe he told us of it. The 
 one, upon knowledge ; the other, by faith. 
 
 2. The only ground therefore of belief is teftirnony. 
 In which teftirnony two things are necefTary to gain 
 our afTent to what is told us ; the firft, that we think 
 the perfon testifying a capable judge of the hSt he re- 
 lates ; the fecond, that we are fatisfied he is honeft in 
 the relation he makes of it. Were a perfon out of his 
 fenfes, or a notorious liar, to tell you he faw fuch and 
 fuch a thing, your afTent would be either abfolutely | 
 
 refufed, 
 
Serm. 7. Leclures on the Church Catechifm. f) 
 
 refufed, or, at moft, go no farther than a fufpicion tha 1 : 
 the thing might perhaps be. But did a perfon whom 
 you judged a capable obferver, and an honed relater, 
 allure you of it, you would not withhold your afTent. 
 
 3. The teftimony upon which you give afTent is dif- 
 ferent, according to the nature of the things teftified 
 of. Things human we afTent unto upon the teftimony 
 of man, if competent and faithful ; but things divine 
 we cannot afTent unto upon man's teftimony (becaufe 
 the things of God no man knoweth) but upon the 
 teftimony of God. Wherefore though human tefti- 
 mony may well beget human faith, that is, belief con- 
 cerning human things ; yet human teftimony cannot 
 beget divine faith, that is, belief of divine things. Man 
 cannot know the things of God any farther than he is 
 told them by God himfelf, one way or other ; fo that 
 divine faith ftands fimply upon divine teftimony. 
 
 4. Human teftimony being no ground of divine 
 faith, therefore there is in the world what is called by 
 that name, and is not j as alfo, there is what is called 
 divine faith, and is fo. There is in the world what is • 
 called divine faith, yet is not fo, being what is taken up 
 upon man's teftimony. And this is the faith that is com- 
 mon in the world. The moft believe the fcriptures 
 not from any real difcernment that they are. truly the 
 record of God, but on no other footing than becaufe 
 they are currently received as fuch in the country and 
 church in which they were born and bred ; juft as the 
 Turks believe the Alcoran to be a divine book, becaufe 
 every one about them fays it is from God. This every 
 fenfible perfon fees to be mere prejudice, and which 
 fets Chriftianity en that very footing, upon which all 
 
 E 4 the 
 
8o LcSlures- on the Church Catechifm. Serm. 7. 
 
 the various things that are called Religion throughout 
 the divers nations of the world, maybe alike'juftined; 
 fince all they, as v/ell as we, can fay, it is the religion 
 of my country, and all fay it is the true religion. But 
 poflibly, though the abfurdity be glaring, yet the true 
 caufe of fuch a falfe faith may not have been enough 
 attended to, namely, the {landing upon the incompe- 
 tent teflimony of man for the belief of divine things ; 
 and in the want of fuch a confideration, many, who 
 have feen the abfurdity of believing thus upon cuftom, 
 may have run upon an abfurdity not a jot lefs glaring, 
 by taking it for granted there was no truth in Chrif- 
 tianity, becaufe the moft of thofe who profefs it are 
 capable of giving no better a reafon for their doing 
 fo. But, 
 
 5. Befides this vulgar prejudice mifnamed faith, as 
 Handing only on man's teftimony, there is alfo true 
 faith, (rand in 2; on the teftimonv of God. And this 
 is the faith here in queftion, the true laving faith, to 
 which all the promifes of the gofpel belong. Con- 
 cerning this faving faith four things muft be noted, as 
 abundantly fufficient to diftinguifh it from whatever 
 elfe is called faith, (1.) The fubjeft, or perfon, in 
 whom it is wrought, an humbled Tinner. The pro- 
 mifes of the gofpel are abfolutely confined to the 
 humble ; fo that neither he who is not brought to a 
 fenfe of his loft eftate as a iinner, nor even he who, 
 awakened to a fenfe of his ruinous condition, is only 
 defirous that he may not perifh, can be the fubjeft of 
 this faith j but he who, befides feeing his danger, is 
 convinced of the evil of his fins againft the blefied God, 
 their heinous guilt and deep demerit, and earneilly longs 
 
 after 
 
Serm. 7. Leclures on the Church Catechif?n. Si 
 
 after reconciliation with him ; who, in oppofitiori to 
 the unawakened, knows himfelf to beafinner; and, 
 in oppofition to the only awakened, not alone defires 
 to efcape hell, and go to heaven, from a mere felfifti 
 regard to his own happinefs, but rather defires the ap- 
 probation, favour and love of God, as his chief good 5 
 this is the only perlbn in whom this faving faith is ever 
 wrought. (2.) The object, or the thing believed by 
 this humbled foul, which is the promife, God in 
 Christ, holding himfelf out to the fmner by and in 
 the promife. God in Christ is the object upon -which 
 faith fattens; none other can fatisfy the humbled foul's 
 occafions, nor in any fort fill up its defires. It is no 
 true faith if Christ be not the fupreme object of the 
 foul's defire ; if there be a looking to other than him 
 for hope or happinefs. (3.} Befides the fubject and 
 the object, there is the teftimony of God unto the 
 promife, making out the truth of it to the -humbled 
 foul. The promife lies in the fcripture, which the 
 Spirit opens and explains to the mind by his fecret il- 
 luminations, in anfwer to the foul's inquiry, fearch, 
 and prayer ; making it plainer and plainer • {hewing 
 the fuitablenefs of it to God's glory, and the foul's 
 necefilties; anfwering andfilencing objections to the 
 truth of it,, and gaining a belief of it in the foul upon 
 the authority of a faithful God, who cannot lie, and 
 will not change. The teftimony here is as imme- 
 diately and directly God's, as a man's teftimony to 
 .what he declares is his. And this God's teftimony is 
 not made out by any new revelation to the foul {that 
 being merely an enthufiaftical fancy, and a very dan- 
 gerous opinion) but by carting light upon the prormfe, 
 E 5 explaining 
 
82 Lectures on the Church Catechlfm. Scroti 7. 
 
 explaining it, and making it out in the mind by a 
 rational difcovery of the evidences upon which it {lands, 
 as they lie in the fcripture. Upon this follows, in the 
 fourth place, the affent, which is always in proportion 
 to the degree of clearnefs wherewith the divine tefti- 
 mony is made in the foul. But wherever it is gained 
 in any degree it is faving, having the very fame eifeas 
 in kind, though net in degree, as when it is grown up 
 to abfolute affurance paft all doubt;' and particularly 
 warring againft the fear of God's wrath, from a (trSe 
 of guilt and unworthinefs, which is the moft proper 
 office and bufinefs of faith. Having (hewn you now 
 what the true nature of faith is, I would obferve,^ 
 
 6. That according to the account given of it, it 
 mult needs admit of the divifion into weak and ilrong. 
 The belief is in proportion to the teftimony, which the 
 Spirit may give with a convincing fulnefs all at once, 
 if he pleafes, as it looks as if he did in the cafe of 
 St. Paul: but it appears by the Bereans, that this is 
 not always the cafe ; for it is faid of them, that they 
 fearched the firlptures dally whether thefe things were fo ; 
 whereby it is manifeftly implied, that God's teftimony 
 was not given them all at once in its fatisfying fulnefs 
 and inconteftible evidence. And experience fhews that 
 this is ordinarily the cafe, as is moft reasonable it 
 fhould, to excite our care, diligence, prayer, and me- 
 ditation for increafe in this great gift of God. God's 
 teftimony lies in the fcripture, to which we cannot 
 •affent any farther than we know it. But this fcripture - 
 teftimony is of large extent and fcope, in a competent 
 knowledge of all which the mind muft be inftru&ed 
 before it can attain unto fuch an affent as will admit of 
 
 no 
 
Sen*?. 7. Leclurcs on the Church Catechifm, 83 
 
 no doubt. And although it be the Spirit that makes 
 out this fcripture-teftimony, yet there is no reafon to 
 expect he will dp it, but increasingly, in correfpond- 
 cnce with our fearching the fcriptures, -and in anfwer 
 to our prayers. 
 
 And therefore to conclude, let me addrefs a word of 
 advice for the increafe of faith. 
 
 Firft^ We fhould be abundantly diligent in humbling 
 ourfelves before God for our manifold and daily fins 
 and provocations ; this is our duty ; but the effect 
 of it, in regard of increafe of faith, is manifeft, inaf- 
 much as fuch exercifes keep the foul awake to fee its 
 real vilenefs and utter want of Christ, and thereby 
 preferve and increafe its longings and defires after him, ■ 
 This experience teaches; as we remit or are diligent in < 
 thefe exercifes, we are cold or <earneft after Christ, 
 
 Secondly^ We muft hear, read, and meditate on the ! 
 fcriptures, in a dependence on divine illumination to 
 make out to us from them more evidently God's tef- 
 timony concerning his Son J iisus Christ. - God's 
 word muft be our ftudy, as often as we can, and when 
 it is not, we muft be recollecting what we have learnt 
 from it. and pondering upon it on all occafions ; elfe, as- 
 I may fay, we do not give the Spirit opportunity to I 
 explain, and fix on our minds the teftimony of God. 
 
 Thirdly 9 We muft ufe- the faith we have, . This is 
 a fpecial oneans of increafe. - Behold he giveth more 
 grace. Stir up your faith to oppofe all finful fears 5 
 keep it in exercife upon God as he appears in his glo- 
 rious majefty, and mercy in Jesus Christ. Lofe 
 not the fight of the great Redeemer, feated, as he 
 now is, at the right hand of the Majefty on High, 
 E-6 and 
 
84. Lefturei on the Church Catechifm. Serm. 7. 
 
 and manifefted, as he will foon be, in the clouds of 
 heaven. Let your faith in the divine promifes, fuch as 
 it is, be conftantly kept at work in oppofing the whole 
 body of fin, and the fpecial lufts thereof. Stir your- 
 felf up unto every duty. See that faith have the chief 
 place in all you do^ and in ail your approaches unto 
 God. See that your faith be working, and you will 
 God giving you increafe. 
 
 Laftfyy Ee thankfully obfervant of God's faithful- 
 nefs to his promifes in Jesus Christ, manifeft in his 
 gracious daily dealings with you in foul and body. 
 Compare his dealings with his declarations. Through 
 grace it will wonderfully confirm you to fee how they 
 agree. How, as he has faid, he hears your prayers ; 
 does not fuffer you to be tempted above that you are 
 able ; heals your backfiidings ; corrects you in mea- 
 furej comforts you in all your tribulations. O my 
 friends, to fee by long experience from of old, how 
 he has carried us in his hand, and ftiil to this day has 
 not left nor forfaken us ; how through his mercies we 
 are not confumed, and frill his companions fail not ; 
 to fee how his mercies are new to us every morning; 
 and every day he blefies us according to his word, in 
 bodv, that we live and have health, and every thing 
 needful, and every thing- convenient, and every com- 
 fortable tying, as it is this day ; in foul he keeps us, 
 preventing us with gracious motions, upholding us 
 ggainft our enemies, ftirring us up to good, and pre- 
 ferving us from fin. What (hall we fay to thefe things? 
 Were the mercies of God but one day duly remem- 
 bered, how fhould we be forced to own the faithfulnefs 
 of God, and the merits of Jesus Christ 1 The 
 
 Lord 
 
Serm. 8. he&um on the Church Catechifm. 85 
 
 Lord enable you fo to do, to the increafe of your faith 
 and joy, and of his praife and glory through Jesus 
 Christ. 
 
 SERMON VIII. 
 
 Acts xvi. 30, 31. 
 
 JVhat muji I do to be favtd ? And they /aid, Believe on 
 the Lord Jefus Chrifiy and thou Jhalt be faved. 
 
 YOU have had the nature of divine faith laid be- 
 fore you, and it was feen to be believing upon 
 divine teftimony, which teftimony lies in the holy fcrip- 
 tures, and is made out from them by the Spirit. 
 
 I am now to fpeak of the object of this divine faith, 
 which is God, the Father, Son, and Holy Ghoft. 
 And at prefent more generally of the divine nature, 
 I believe in God, And here we mud inquire, 
 
 I. What God is. 
 
 II. What it is to believe in him. 
 
 I. What God is. God is a Spirit. I have no 
 comprehenfion of what I fay, when I call God a Spirit, 
 becaufe I am quite a (hanger to ihe nature of Spirit; 
 but when I fay, God is a Spirit, I mean hereby that 
 he is quite contrary to body, that he has neither eyes, 
 nor hands, nor other bodily members, like myfelf ; but 
 that he is fomething to which my reafonable foul is 
 not abfolutely unlike, of which I know that it has 
 certain powers of- underftanding and willing> though 
 
 I have 
 
86 Lectures on the Church Catechifm. Serm. 8. 
 
 1 have not the leaft notion what the fubftance of it is. 
 This Spirit is a living Spirit, all creatures, whether 
 fpiritual or vifihle, have their life from other, even 
 from him ; he has his life from none. I am> is his name j 
 he hath life in himfelf ; and all creatures in heaven, 
 hell, and earth, as at firft they received their life 
 from him, fo every moment do they live and fubfift 
 by him. God is life in himfelf, and therefore life 
 in all. This living Spirit is infinite-, he is not limited 
 by place, or time, as creatures are, who can only be 
 at one certain place, and who fubfift by fucceiiion of 
 time. Of them all it muft be faid, they are here in 
 this place, and no where elfe^ they had at fuch a 
 time a beginning, ftill they are, and the future, when 
 it comes, fhall make addition to their days : But of 
 God it is faid, he is every where at once, yet not a . 
 part of him here, and another part of him ten millions 
 of miles on the other fide the fun, but inconceiveably 
 every where at once in his whole effence. The hea- 
 ven and the heaven of heavens cannot contain him. 
 As alfo it rmrft be faid of God, He is eternal ; he 
 knows neither beginning, nor end ; neither paft, nor 
 to come. Time is no meafure of his exiftence; he 
 was, or he will be, cannot be applied to his life. 
 There is no conceiving the manner of his exiting, nor 
 hardly power in language to exprefs what it is not. 
 He lives without fucceiiion, and therefore, were it 
 not improper to apply terms expreffive of time to his 
 life, you might invert the order of paft and to come, 
 and as well fay, he will be from everlafting, he hath 
 been to everlafting, as he hath been and will be, fince 
 time is not the meafure of his being. He is Almighty \ 
 
 He 
 
Serm. 8. Leftures on the Church Catech'ifnu 87 
 
 He can do what he pleafes. He hath done whatever 
 is. With him the power is as eafy as the will. What 
 he wills he does, and that without the leaft difficulty, 
 even as if to will and to do were the fame a«5l. When 
 he faid in his heart, Let worlds be ; all came forth 
 into Being with infinitely greater eafe than you move 
 your finger. When he wills again, heaven and earth 
 with all their furniture (hall pafs away : And at a 
 third command, a new heaven and a new earth fhali 
 rife up in their place. He is blejjed ; infinitely happy 
 in himfelf, incapable of addition or diminution to his 
 happinefs. The malice or mifery of devils do not 
 take from, the glory and fervices of angels do not 
 add to, his happinefs. Considered in his moral cha- 
 ra£ter, as governing the world, he is holy y jujf, and 
 good. All his commands are holy and right, refult- 
 ing not from an arbitrary exercife of power, but from 
 his own excellency and Supremacy, and our dependence 
 upon him. All his difpenfations are juft and equal; 
 there is no unrighteoufnefs in any thing that he does ; 
 they who ferve him fhall not be forfaken by him, and 
 they who fuffer have but their deferts. Both his com- 
 mands and .his difpenfations difplay his gocdnefs and 
 good-will towards us, as the one and the other tend 
 to the happinefs of his creatures. To obey his orders 
 , is liberty, to enjoy his favour is life. His alHidions 
 are calculated to reclaim, his greatefl judgments are 
 fuited to warn others ; and, feeing fin and mifery are 
 infeparable, his greateft judgments, thofe that are 
 eternal, have a tendency to the general good of his 
 fubje&s, by forcing fome to return from their evil 
 ways, left they perifh After the example of others. 
 
 Finally, 
 
88 Lefiurcs on the Church Catechifm. Serm. 8. 
 
 Finally, God is unchangeable, Refpe&ing his natural 
 perfections, he muft be fo by the excellency and ne- 
 ceility of his nature ; he cannot ceafe from being a 
 living, omniprdent, eternal, almighty, bleiTed God, 
 without ceafing to be God. And, in his moral cha- 
 racter, he is incapable of change, becaufe of his infinite 
 wifdom, whereby he adjufts all things at once by 
 weight and meafure, without poilibility of miftake, or 
 need of alteration. His determinations are ordered 
 in all things and fure, and therefore they ftand faft for 
 ever. Let this fuflice for the firft point, What God is. 
 
 II. What it is to believe in him. There is a wide 
 difference between believing that God is, and believ- 
 ing in him. The latter includes (which the former 
 does not) a proper difpofition of the heart towards 
 him as God. Angels in heaven believe that God is, 
 and alfo believe in him by a right difpofition of heart 
 towards him. So did Adam in innocence. But devils, 
 though they believe God is, yet have no belief in 
 him ; and the fons of men, in the finful ftate into 
 which we are fallen, though they mould believe God 
 to be every thing that he is, yet cannot believe in him, 
 but in that peculiar way by which he offers himfelf to 
 them as their God. For the explaining of this, three 
 things muft be obferved, as being implied in this firft 
 article of Chriftian faith, " I believe in God." 
 
 I. It implies a believing God to be what he is. 
 For it is impoffible to be difpofed to God in love, truft, 
 and fervice, or, which is the fame thing, to believe in 
 him, any farther than he is believed to be that excel- 
 lent Being who has a right to our hearts, and by his 
 all-fufficiency is able to fupport the claim he makes 
 
 upon 
 
Serm. 8. Leclures on the Church Catechifm. 89. 
 
 upon our affeaions. He that cometh to Godmujl be- 
 lieve that he is, and that he ha rewarder of all them 
 that diligently feek Mm. Where, although it is mani- 
 feft, that believing that fuch a Being as God is can 
 have no influence to engage and encourage us finners 
 to come unto him, unlefs alfo we believe, that he is 
 a gracious rewarder of thofe who feek him ; yet on 
 the other hand, believing that God is the Being that 
 he is, is the necefiary foundation of the other ; fince it 
 is only in proportion to that, that either his judgments 
 or rewards can have any influence upon us. So that 
 manifeftly to believe in God implies a believing that 
 he is what he is. Now it is evident, that the moft of 
 men in fad, and it is certain all men by nature, do 
 not believe God to be what he is : living incontefti- 
 bly without him in the worlds his being, perfeaions 
 and majefty not having the leatt praaical influence 
 upon them, which plainly (hews that they have not in 
 them any real belief that God is fuch a Being as he is. 
 Devils believe, and in confequence thereof tremble ; 
 but they who lie dead in trefpafles and fins, utterly 
 unawakened and unconcerned about .their ftate, are 
 abfolutely atheifts ; for they tremble not, and yet as 
 well as devils would tremble, did they believe that 
 God is the Being that he is, and in common with them 
 they muft tremble fooner or later, when they (hall be 
 made to know that there is a God that judgeth the 
 earth. But, for the prefent, their hearts are fo en- 
 gaged by the things of the world, and their eyes are 
 fo blinded by the god of the world, that there is no 
 belief in them that fuch a Being as God is. But 
 how is this, when it is fo commonly faid, there is no 
 
 fuch 
 
90 LeSures on the Church Catechifm. Serm. 8. 
 
 fuch thing as an atheift in the world, and, in proof 
 of that, it is aliedged, that the moil hardened finnej 
 in it is afraid of death ? My anfwer is, May not a 
 man be afraid of death, without having any fear of 
 God ? But it is urged farther, he is afraid too of what 
 comes after death. This I greatly queftion, and al- 
 moft venture to deny, if the man has. never been 
 awakened. I am fenfible that the traditionary know- 
 ledge there is of God left in the world, and handed 
 down from one to another, is fufficient to raife fufpi- 
 cions, and to beget a doubtful apprehenfion in the 
 forefight of death upon the minds of thofe who do 
 not believe in reality that God is what he is j as alfo I 
 am fenfible, that this traditionary knowledge is capable 
 of being fo reafoned upon by learned men, as to pro- 
 duce in them a feemingly ftrong aflent to the truth of 
 God's Being and perfections ; the reality of which I 
 muft queftion, fince it begets in them no fear of God, 
 or at leaft no other than is common to them with 
 others, a fuperftitious fear grounded on the vulgar 
 opinion that there is a God : but this fear of death or 
 judgment can by no means prove that a man really 
 believes God to be what he is, when his hardnefs, ob- 
 ftinacy and wilfulnefs fo evidently prove the contrary; 
 it being, I conceive, unqueftionable, that what we 
 really believe we are neceflarily affected by in propor- 
 tion to the importance which that truth is of unto us ; 
 consequently they who are not moved by fear to feek 
 after the falvation of their fouls, have no real belief 
 that God is what he is, though, through the opinion 
 concerning him that prevails in the world, they may 
 be unable to deny it, and fo may not be without their 
 
 appre- 
 
Serm. 8. Leclures on the Church Catechifn. qi 
 
 apprehenfions. There is need therefore of a divine 
 illumination to induce a man to believe that God is 
 what he is. And when from the works of nature or 
 providence the being and perfections of God are made 
 out in the heart, and a firm affent is gained, then the 
 finner fees God indeed j but at firft he fees him as a 
 confuming fire. What comfort can he take in an 
 Everlafting, Almighty, Omniprefent enemy? Were 
 God his friend, what could equal his bappinefs ? To 
 be kept by an almighty arm, to be guided by uner- 
 ring wiidom, to Hand in the favour of divine ma- 
 jefty and abfolute fufficiency ; this were glorious ! 
 But to look upon him as an enemy and avenger ! In 
 this view, every infinite perfection of God makes the 
 wretchednefs fo much more abundantly deplorable. 
 But out of this flate of diftrefs our profefibr is fuppofed 
 to be pafled. He fays, " I believe that God is every 
 thing that he is," not with the terror of a flave, but 
 with the comfort of a child, who regards what is his 
 father's as having an intereft therein. " I believe 
 that God is; that he liveth omniprefent and eternal ; 
 that his power is boundlefs ; that he is holy, jufr, and 
 good ; and my joy it is, that he is what he is, though 
 I have finned againft him, and have deferved his in- 
 dignation. Now I can look upon him with delight in 
 all his perfe&nefs, and becaufe he is all-perfect ; in his 
 perfection lies all my fafety and all my happinefs." 
 In fhort, though a real belief that God (apprehended 
 according to the truth of his Being) namely, juft and 
 righteous, is, fills the awakened foul with fear, yet, 
 when the belief of God's mercy in Jesus Christ is 
 
 added 
 
92 LeSiures on the Church Catechifm. Serm. 8. 
 
 added thereunto, it fills the believing foul with comfort. 
 And therefore, 
 
 2. In this article, « I believe id God," is implied 
 a belief of the gofpel, that God is reconciled in Jesus 
 Christ. And this is what makes the belief of God 
 an article of chriftian faith. Without a Mediator there 
 is a great impafiable gulph between a holy governor 
 of the world and a rebellious creature. God ftands 
 off on one fide, and man dares not draw near on the 
 other. But when Jesus comes in between, the 
 breach is healed, the intercourfe is opened ; God offers 
 himfelf to the finner, and he, encouraged by the pro- 
 mife, and laying hold on the righteoufnefs of Christ, 
 fays unto the Lord, Thou art my Gcd. Whatever be- 
 lief any one may have of God, that he is every thing 
 glorious, excellent, and defirable, yet, confidering him 
 abfolutely, he not only may not, but even he dares not, 
 come near him with confidence; fin, guilt, and the 
 curfe of the law forbid. It is to a covenant-God only 
 that there is accefs ; it is through Christ only that 
 we come unto the P'ather. If any prefume to come 
 otherwife, they have no command or other warrant to 
 bear them out ; they come in ignorant and arrogant 
 fecurity, not fenhble that they are finful, guilty, and 
 miferable creatures ; and let them not think (what- 
 ever their confidence be) that they are accepted with 
 God. Indeed, unlefs inexpreffibly deluded, they can 
 have no confidence in God. His terrors will make 
 them afraid, becaufe they have that within them which 
 tells them they are finners, and is continually crying 
 out, How canft thou (land before this holy Lord God? 
 But not to infift on this, the article before us is 
 
 Gbrlfliani 
 
Serm. 8. Lettures on the Church Catecbijm. 93 
 
 Chrijiiariy (lands at the head of all the articles of our 
 ■mod holy faith, is the key unto and the fubftance of 
 them all j and therefore muft needs have reference unto 
 Christ, as that only Saviour by and through whom 
 we believe in God. 
 
 3. " I believe in God" not only implies our be- 
 lieving that God is what he is ; and again, our be- 
 lieving that he is reconciled in Christ, but alfo our 
 accepting him as he prefents himfelf to us in Christ 
 to be a God unto us. Now this acceptance contains 
 two things, (r.) A taking of God to fave and blefs 
 us according to the gofpel. To fave us, in Christ, 
 from all our enemies; the curfe of the law; the 
 power cf fin, the world, and the devil ; the power 
 of death, and the power of hell. And to blefs us in 
 the fame Jesus Christ, by being at perfect peace 
 with us ; taking us to be his children ; granting us his 
 favour ; comforting us in all our troubles ; making us 
 grow in grace ; keeping us in death; receiving our 
 departing fouls ; raifing our mortal bodies ; and caufing 
 us everlailingly to behold his face in the world to 
 corne. This is an act of faith, the betrufting the foul 
 unto God the Saviour, upon a belief of his all-furn- 
 ciency, and of his fure mercy in Jesus Christ. 
 And herein we do evidently renounce any pretence of 
 righteoufnefs in ourfelves, as well as all hope of happi- 
 nefs in the creature, laying up all our hope and happi- 
 nefs in a covenant-God. (2.) A taking of God to 
 rule over us according to the gofpel ; that is, to rule 
 over us according to his revealed will by the power cf 
 his fpirit, wherein we renounce our own wifdom, fub- 
 mitting to his word ; our own flrength, fubjecling 
 
 ourfelves 
 
94 Leftures on the Church Catechifm. Serm. 8. 
 
 ourfelves to the guidance of his grace; and our own 
 will, yielding ourfelves up intirely unto his. This is 
 the furrender of ourfelves unto God to be a Lord and 
 mafter unto us. And in thefe two things lie our 
 acceptance of God to be our God according to the 
 offer that he makes of himfelf in Jesus Christ. In 
 fhort, to believe in God, is to believe that he is what 
 he is, that is, what he hath revealed himfelf to be ; 
 to believe that, having reconciled the world unto him- 
 felf by Jesus Christ, he offers himfelf to be a God 
 unto us; and to declare our acceptance of this offer 
 by betrufting our fouls unto him, and furrendering up 
 our whole felves to his fervice. 
 
 From the whole it appears, that when any one fays 
 " I believe in God," according to the true defign and 
 meaning of the article, his intention is to declare, 
 " I believe there is one God, though fubiifling in 
 three perfons, Father, Son, and Holy Ghoft ; who, 
 I fledfaftly am allured, is a moft glorious fpirit ; that 
 liveth of himfelf alone, being the life of all creatures; 
 neither limited by place or time, but infinitely filling 
 all things, and fubfifling from everlafting to everlaft- 
 ing ; his power without bounds, and his blefiednefs 
 incapable of addition or diminution ; the governor of 
 the world, and in every refpecl: qualified to be fo, being 
 unfpottedly upright in all his commandments, juft and 
 equal in all his difpenfations, and good in all his deal- 
 ings ; unchangeable, becaufe incapable of miftake, as 
 infinitely wife to order all things, and who cannot fail 
 for ever in his nature or will. I do confefs that I 
 have moft finfully departed from the government of 
 this my rightful King, and that for the fame I am de- 
 
 fervins 
 
Serm. 8. LecJures on the Church Catechifnu 95 
 
 ferving he fliould never look upon me; but feeing he 
 has fent his only begotten Son into the world to fave 
 Tinners, and has commanded me to believe in his 
 name, I do folemnly declare, that I have no hope to- 
 wards God but through Jesus Christ, in whom, 
 and for whofe fake I defire always to believe God is 
 reconciled to me to the alone glory of grace. I pub- 
 lifh this as the fole ground of my confidence towards 
 God, and would have you all take notice, that I do 
 moft cordially join with you in our common and 
 profefTed faith towards God through Jesus Christ 
 our Lord only ; in whom, I do hereby folemnly de- 
 clare, that I have taken, and do take God, according 
 to his moft condefcending offer, to be my God, to 
 pardon and accept, to fan&ify, defend, and keep me 
 to his ufe while I live, and to glorify me after this 
 life, and this without any known refervation, and in a 
 willing renunciation of ail idols. In the full force and 
 meaning of all which things I now fay in the prefence 
 of you all, and call upon you all to bear witnefs to 
 this my declaration, I believe in God." 
 
 And now, brethren, I may aflc, Have you under- 
 flood thefe things ? If you have, I muft fay unto you, 
 happy are you, if you do them. For it was juft now 
 faid, that this firft article is the fubftance of all the 
 Creed ; fo that if you truly fay, " I believe in God," 
 then God is your God, you have God the Father for 
 your Father, God the Son for your Redeemer, and 
 God the Holy Ghoft for your Comforter. And if 
 God be your God, then of courfe all things are 
 yours ; life, death, things prefent, and things to come 
 are yours; you are a true member of Christ's body 
 4 the 
 
g6 Lectures on the- Church Catechifm. Serm. 8. 
 
 the Church, are in the communion of Saints, your fins 
 are forgiven you, and the refurre&ion of the body 
 and the life everlafling wait for you. In a word, the 
 grace of our Lord Jesus Christ, the love of God, 
 and the fellowfhip of the Holy Ghoft, are a&ually and 
 always with you. And is all this nothing ? Be fen- 
 fible, I befeech you, of the noble honour and high 
 privilege you are exalted to. Confider from whence 
 you were taken, what you were, and whither you were 
 going •, be attentive to the now happy difference. How 
 did you once think of God, with what hatred ! with 
 what terror ! and now to behold the blefTed objecl: of 
 your heart fmiling upon you, O what a difference ! 
 What a forlorn creature once were you, uncomfort- 
 able amiaft all the comforts of life, and O how un- 
 comfortable in the day of yeur affliction ! But now, 
 what a refuge you have in God under all your troubles, 
 what a calm within in the moft tempeftuous feafons, 
 what a peace palling all undemanding in all your tribu- 
 lations, while you look up and fee it is your loving 
 father, your eternal guide, your almighty friend, that 
 appoints and orders every afHidtion ; while you look 
 up and fee his countenance befpeaking all love, 
 while you look up and hear him lay* // is I, be not 
 afraid ! Happy, happy difference ! How you once 
 trembled at death ; were filled with horror in the pro- 
 fpect of judgment, and looked upon heaven without 
 hope ! " Alas, you faid in the anguifh of your heart, 
 heaven is not my home, I have no part in the blefled 
 inheritance of the faints ; hell, hell, I fear, is my 
 poition; I fhall be call: into the bottomlefs pit, and 
 howl through the ages of eternity from amid ft the fire 
 
 that 
 
Serm. 8, Leftures on the Church Cateckifm, §j 
 
 that fhali never be quenched. But now God is mv 
 God ; Jesus died for me ; Jesus has interceded and 
 prevailed; the eternal, almighty, living God permits 
 me to call him father ; he hath taken me among his 
 children ; he hath given me the fpirit of a child, and I 
 love him ; I call him my father, and he anfwers me - 9 
 I caft all my care upon him, and he careth for me; 
 he doth not, he will not leave nor forfake me, he is 
 mine for ever and ever ; I fhall fee his face ; fhall live 
 at his right hand ; I fhall come with firiging, and ever- 
 lading joy mail be upon my head. How is the bitter- 
 nefs of death pailed ! What is become of the King of 
 terrors ? Flow is his vifage changed ! BlefTed mefTenger 
 of heaven to bring me home to my God ! Where is 
 thy fling ? And how are the wonted horrors of the 
 judgment-day vanifhed ! I fhall meet my Lord in 
 the air, I mail be for ever with my God." There 
 were no end of difplaying the difference there now is 
 between the flate of him who is alive from the dead, 
 in comparifon of what he was in the days of his un- 
 belief. 
 
 And what, will none of thefe things move the un- 
 believer ? That unhappy foul, who lies before God 
 as often as he fays / believe in God, neither believing 
 that God is what he is, nor believing in Jesus Christ 
 as the only Mediator between God and man, nor ac- 
 cepting God to be his God ; but, notwithstanding all 
 thefe outward profeilions of believing in God, yield- 
 ing himfelf daily to fin, and refilling God and his 
 fervice? Will none of thefe things move him ? My 
 dear brother, what the believer once was, all that you 
 ftill are, unpardoned, unholy, unhappy, hopelefs, 
 
 vol. 1. F trembling 
 
9S Lectures on the Church Catechifnu Serm. 8. 
 
 trembling at death. — What, do not you tremble at 
 death ? No ; What, do you defy death ? Do you 
 fay to him, " Come on, here am I, ready to meet thee ; 
 come now, come this night, while I deep, this night 
 come and take me?" What, can you fay fo.? Alas, I 
 know you do not like to hear of that ugly word, death. 
 The very word makes you uneafy. You would be 
 glad I (hould mention it no more. Death, death, 
 cieath and damnation ; you have been often angry with 
 me in your hearts for ufing fuch terrifying words. 
 What, will the man never have done ? MufVwe never 
 hear of any thing elfe but hell and damnation? You 
 have been angry with me for this, you know you have. 
 And why fo ? Was it becaufe 1 did any thing amifs, 
 any thing contrary to duty or contrary to charity, in 
 telling you of thefe things ? or was it not folely becaufe 
 you were made uneafy by the hearing them r Ah, there 
 lies the truth of the matter. Had you thought your 
 ftate good, you had not been a jot difpleafed with my 
 utmoft freedom ; but your confeience was againft you ; 
 and fo it is now ; it is preffing home upon you this 
 moment, and forcing you to fay, " I know I am in 
 that very ftate he has been juft defcribing the believer 
 to have been formerly in. He has been fpeaking the 
 plain truth of my cafe; as he fays, I am neither eafy, 
 nor happy. It is true enough, I am dreadfully afraid 
 of death, and horribly afraid of judgment; and if he 
 had i'aid faither, that I wifti I were in the condition of 
 that believer he has been fpeaking of, he would not 
 have faid a word more than is true ; for I fliould think 
 myfelf the happieft man in the world to be in the ftate 
 that he is. But then he does not know what trials, 
 n and 
 
Serm. 8. Leelurcs on the Church Caiechifm. qq 
 
 and troubles, and difficulties are in my way. I would 
 do fomething, but how can I? Were he in my place, 
 he would fpeak another language." Why, my dear 
 friend, bear witnefs for me, did I ever fay, either you,, 
 I or any one, could go to heaven without difficulties 
 and troubles? And yet I would needs have you go thi- 
 ther ; I would not have the ievereft trials, the moifc 
 formidable difficulties to hinder you, becaufe I am fure 
 heaven would make you amends for all. In fnort, all 
 that I have faid is but what you knew if I had never 
 faid it, and which you knew to be fo true, that you 
 would have counted me a liar if I had faid otherwife ; 
 for the fum of all that I have faid is, that if you do 
 not believe and leave your fins you cannot be faved. 
 Here lies the plain truth, and I earneftly pray God 
 to ftir you up to the confideration and practice of it. 
 For, O ! how happy (hould I be to fee you All in hea- 
 ven ! Believe me, I do not give one of you over. 
 And I rauft and will befeech you, every foul, to lay 
 hold on everlafting life, while I have yet the power of 
 begging any favour of you. Return, return, my dear 
 brethren, why will ye die? Ah ! ceafe not, give not 
 yourfelves reft day nor night until you can truly fay, / 
 believe in God% 
 
 Fa S E Ra 
 
I GO Leclures on the Church Catechifm. Se-rm, 
 
 SERMON IX. 
 
 Acts xvi. 30, 31. 
 
 What viujl' I do to be faved? And they fald^ BelieVt 
 on the Lord Jefus Chrift> and thou jhait be Juved. 
 
 AFTER having fhewn yon the nature of divine 
 faith, I proceeded to fet before you the object 
 thereof, to wit, God in Christ, as expreffed in 
 the firft words of the Creed, i" believe in God. We 
 muft now go on to explain more at large, what is in- 
 cluded in thefe introductory words. And this is the 
 doctrine of the Three perfons in the divine nature, 
 diftinguifhed by the relation they bear to each other, 
 and by their refpective offices towards us, together with 
 the happy effects on our parts refulting from our true 
 belief in this Trinity, 
 
 Though there is but one God, yet the fcripture 
 teaches us to own three perfons, Father, Son, and Holy 
 Ghoft, fubfifting inconceivably together in the divine 
 nature ; as is fuffieiently manifeft by the form of 
 feaptifm, and by the apoitolical benediction, as well 
 as by a large variety of icriptures which declare this 
 great myftery with inconteftable plainnefs to the humble 
 and unprejudiced mind. Wherefore we are taught by 
 our church to s worfhip one God in Trinity, and 
 Trinity in Unity, neither confounding the perfons, 
 nor dividing the fubftance.' Whereby is underftood, 
 that God is the Father, Son, and Holy Ghoft; and 
 
Serm. 9. LeBurei on the Church Catechifm. 101 
 again,, that the Father, Son, and Holy Ghoft, are 
 one God. Concerning which it is needful to obferve, 
 that there is both an union, and a diftin#ion in the 
 Godhead. The union is, that the three perfons are 
 one in nature,, one in the fame undivided Godhead; 
 that is, ' though the Father be God, the Son God, 
 and the Holy Ghoft God, yet they are not three dif- 
 tir.agods,' neither have they, three different or fepa- 
 r-ate parts of the Godhead, but one with another and 
 one in another they are one and the fame God. Ne- 
 verthelefs, although not feparated and divided, yet 
 are they diftinguifhed ; the Father is not the Son nor 
 the Holy Ghoft, neither is the Son the Father or the 
 Holy Ghoft, nor the Holy Ghoft the Father or the Son. 
 They fubfift diftinaiy, though undividedJy iii the 
 Cime Godhead, ' the whole three perfons coeternal 
 « together and coequal.* 
 
 In fpeaking of the three perfons in the divine nature, 
 we are to coniider the relation they bear to each other, 
 and their refpeclive offices towards us. 
 
 The nrft perfon in the Godhead is the Father. 
 Now Father being a relative term hath reference to 
 a Son, without which there could not be a Father. 
 The property of the firft perfon, considered as fubfift- 
 ing in the Godhead, is to beget, to wit, the feCond 
 perfon, who is therefore called the Son. When you 
 xead in fcripture of the Father's begetting the Son; you 
 muft not conceive thereof as you do of one creature's 
 begetting another, for there is an utter difference. 
 Creatures beget their offspring in time, the Father 
 the Son from eternity. The Father begets the Son 
 by communicating to him his whole effence ; which 
 F 2 canaot 
 
102 Lectures on the Church Caiechifn, Serm. g. 
 
 cannot be cone by creatures, becaufe fo they would 
 be thernfelves reduced to nothing. When the Father 
 begets the Son, that Son is not a Being feparate from 
 the Father, as is the cafe in all other generation, but 
 they fubfift together in the fame undivided eflence. 
 
 Thus you fee what relation the firft perfon bears to 
 the fecond, and for what reafon he is mofl eminently 
 intitled the Father. But becaufe of this relation he 
 bears to the Son, who hath aflurned our nature that 
 he might redeem us, the Father alfo is the Father of 
 thofe who believe in the name of his only-begotten 
 Son. For although God be in one ienle the Father of 
 us all, inafrnuch as we a:e made by him, yet that pecu- 
 liar intereft in him which is implied in the title, 
 Father? we forfeited by fin, and it is only reftored to 
 us by grace, fo that he is the Father of thofe only 
 who believe. And to all thefe he is a Father, for as 
 ?}ic,ny as received him (Chi lit) to them gave he 'power to 
 Become the Sons of God. 
 
 The meaning of the words therefore is, c I believe 
 in God the Father of our Lord Jesus Christ, 
 as my Father in him.' Wherein thefe feveral things 
 are implied. 
 
 JV//?, And principally, A profefMon of Faith. I 
 believe that God the Father is a Father in Christ 
 Jesus to all them that believe, and my Father in par- 
 ticular. The Creed is our confemon of the afTured and 
 ftedfaft belief we have of the truth of the gofpel, that 
 is, of God as he has manifefted himfelf in mercy unto 
 us by Jesus Christ. Confequently to fay, I believe 
 in the Father, is to fay, I believe that he is reconciled, 
 no longer a confumtng God, but an affectionate 
 
 parent 
 
Serm. 9. Letlures on the Church Catcchlfm. 103 
 
 parent unto his church, in and for the fake of his dear 
 Son. Now do we believe this? Are we fully and 
 unqueftionably perfuaded, that when the fulnefs cf 
 time was come, Godfent forth his Son made of a woman, 
 that we might receive the adoption of Sons f That not- 
 withftanding our guilt, and the curfe of the lav/, yet 
 coming humbly to God, and pleading the merits of 
 Jesus Christ, God aaually receives us ? As far as 
 we fail here, it is manifefl we come fhort of a full 
 belief of the Efficiency of the -ofpel- method of falva- 
 tion. But as far as we are ftedh-d herein, that God 
 is the Father of all them that believe, we (ball alfo 
 believe that he is our Father too in particular, con- 
 feffing our fins, and coming to him by Jesus Christ. 
 It is true, if we do not confefs our fins, and come to 
 God in his own way, he is no Father to us. But then 
 it is not lefs certain, that if we do confefs our fit*?, 
 and humbly fue for his mercy in Christ, he is actually 
 our Father ; and if fo doing we yet do not believe 
 him to be our Father, the real reafon of it is, that we 
 do not ftedfaftly,-as we ought, believe the reconci- 
 liation that is in Christ Jesus, and that, for his fake, 
 God is a Father to the Lord's people. It is an arti- 
 fice, I fuppofe, of the devil, to get a charge of pre- 
 emption to be hid upon any that {hall think God to 
 be reconciled to them, and their Father. And what 
 makes me the rather fufpect his hand to be in it is, 
 that this falfe notion, covered over with a fhew of 
 humility, does fecretly (hike at the fufficiency of 
 gofpel-falvation, the truth of God's promifes, the 
 comfort and growth of God's people. The faith of 
 God's church is, " I acknowledge God to be the 
 F 4 Father 
 
rO,f Lecltots on the Church Catcchijm, Serm. 9, 
 
 Father of all them that believe." And mall it then 
 be laid, it is preemption for any man" to apply this 
 perfonally and particularly to himfelf r Should any one 
 fay, I, do indeed believe that Gox> is a Father to his 
 church, but I am a vile unworthy firmer, how can 
 he be my Father? let fuch an one know, that he does 
 not ftedfafdy, as he imagines he does, believe, that 
 God in Christ is reconciled and a Father to his 
 church ; and that in reality his want of a particular 
 faith refpecling himfelf is owing to a defect in his 
 general faith concerning the church. I do not fay, 
 that God is not a father to fuch, becaufe I am told 
 the contrary ; none that come are cad out, though 
 they come trembling. Have they but fo much faith 
 as engages them to come, they are received. But then 
 this does not afford a proof that there is no fin in fuch 
 mifbelief, and doubting fufpicion of the gofpel decla- 
 rations. It is very dishonourable to God's mercy % 
 truth, wifdom and juftice let forth to our faith in the 
 gofpel. And every one that confeiTes with his mouth, 
 " I believe in God the Father," ought at the fame 
 time to be able to fay in his heart, I believe he is 
 actually the father of all that believe, and, feeing 
 this is the faith which I therefore confefs becaufe I 
 reft my own foul upon it, I believe him to be my 
 father alfo. Let us not feek excufes for the great 
 fin of unbelief, but confefTing our fins, let us pray 
 that we may ftedfaftly believe God's promifes, that 
 he is faithful and juft to forgive us our fins, and is a 
 father unto us for his Son Jesus Christ's fake, to 
 the glory of his grace, and to the comfort and eftablifh-.- 
 ment of our fouls. 
 
 Secondly^ 
 
Serm. 9. Lectures en the Church Catechifm. 105 
 
 Secondly, " I believe in the Father," implies a child- 
 like confidence. I look upon God as a Father, and 
 as fuch I have confidence in him. Ye have not re- 
 ceived the fpirit of bondage again to fear, but ye have 
 received the fpirit of Adoption, whereby we cry, Abbd % 
 Father, The fpirit under the law was miniftred ac- 
 cording to the peculiar defign of that difpenfation, 
 which was to be a fchoolmafter to bring us to Christ. 
 And what there was in that difpenfation fuited to beget 
 bondage and fear, the apoftle tells us, when he fays, 
 Ye are not, now under the chriftian difpenfation, 
 come unto the mount that might not be touched, and that 
 burned with fire, nor unto black fiefs, and darknefs, and 
 tempeji, and the found of a trumpet, and the voice cf 
 words, which voice they that heard, intreated that the 
 word fiould not be fpoken to them any more ; (for they .. 
 could not endure that, which was commanded) and if fo 
 much as a beafi touch the mountain, it fiall be floned*, 
 or thrufi through with a dart. And fo terrible was the 
 fight, that Mofes faid, I exceedingly fear and quake. 
 Now, fays he, out of this difpenfation ye are palled^ 
 ye have not received again the fpirit of borMage to 
 fear. Under the gofpel all breathes love, and fuitably 
 therewith the fpirit is miniftered as a fpirit of adop- 
 tion, whereby with the confidence of children we call 
 God father. Confidence in God becomes this lafiY 
 and fulleft publication of the gofpel by the Son of 
 God in perfon. Hereof the believer fpeaking in the 
 Creed is fuppofed to be fenfible, and to profefs his 
 belief, that God is his father with trie confidence, of 
 a child. Be fenfible then of your privilege, ye that 
 believe in the name of the Lord Jesus Christ ; caft 
 F 5 away 
 
io6 Leclures on the Church Catechifm. Serm. g. 
 
 away your fears that are difhonourable to a God that 
 fparccl not his own Son, but delivered him up for us all ; 
 flrive earneftly for the fpirit of children, that, in a 
 manner becoming the gofpel of his Son, ye may ferve 
 God without fear. Hear what he fays, Come out from 
 among them, and he ye feparate : now this call you 
 have complied with, as many as are joined to the Lord* 
 Then it follows, fpeaking to you, / will receive you y 
 and will be a father unto you, and ye Jhall be my fens 
 and daughters, faith the Lord Almighty. We difgrace 
 the free and rich love of God, and the infinite merit 
 of the Redeemer's righteoufnefs and blood, as far as 
 we come fhort of walking with God in the humble 
 confidence of. children. Let the believer therefore 
 remember, that he is no more a fervant, bid a fen, 
 and pray for that fpirit of faith which (hall enable him 
 to fay, " I believe in God the Father' with that 
 joyful confidence which the glorious gofpel of Jesus 
 Christ not only warrants but requires, and which the 
 perfon here confeffing his faith in God is fuppofed to 
 be poiTefFed of. 
 
 Thirdly, " I believe in the Father," implies a child- 
 like difpofition towards God. I own God to be my 
 father, and I profefs myfelf to be his fon, ready to 
 pay him all dutiful and childlike obedience. It is the 
 fure proof of our relation to God as a father, that we 
 have the fpirit of children wrought in us ; a fpirit of 
 love and of a ready mind to do the will of God. 
 They that are God's children have fome meafure of 
 the fpirit of Jesus their elder brother, whofe meat 
 and drink it was to do the will of him that fent him, 
 without murmuring at any of his orders, or thinking 
 
 his 
 
Serm. 9. Lefiurss on the Church Catechifm. 107 
 
 his commandments grievous. The grief of a true 
 child of God is that he fhould fin againft him, and 
 thereby difhonour and difpleafe him j his greater!: la- 
 mentation is over that body of fin which lurks in his 
 members, and fufTers him not to be that dutiful child 
 he would be. 6 I believe God to be my father,' he 
 fays, < and I regard myfelf as his child, chearfully to 
 fubjea myfelf unto his holy will in all things. O 
 how love I thy law ! all the day long is my Jludy in 
 it. Take notice all ye . that hear me, while I fay 
 thefe words, / believe in God the Father, I think my- 
 felf obliged by every tie of duty and gratitude, and 
 I am fully and gladly determined to keep the com- 
 mandments of my God.' And if we cannot fay this- 
 in the fmcerity of our hearts ; if God's command- 
 ments are hated or defpifed by us, and we will not 
 walk in them ; where is there even the (pint of a ]er- 
 vant? But fhould we endeavour to keep them while 
 it is merely through fear of punlfhment, and are only 
 reftrained from fin left it Oiould bring us to ruin, and 
 forced upon duties becaufe otherwife we cannot be- 
 eafy, where is the fpirit of children ? It is plain that 
 the mofx of thofe who call themfelves Chriftians, are 
 living in a flat contrariety to the temper and conduct 
 of one truly believing in God as a father ; and it is 
 notlefs manifeft, that there are many of thofe that 
 may well enough be termed ferious people, who, 
 through want of deep humblenefs of mind, and from 
 a degree of ignorance refpecting the freedom of gofpel- 
 falvation, and the privileges that belong to it, are 
 ferving God more like (laves than children.. It is in 
 an increafing knowledge of God's free love to us ins 
 F 6, lE&Wi 
 
10S Left hires on the Church Caiechifin. Serm. 9. 
 
 Jesus Christ, and in a growing confidence in him 
 as our father, that we become followers of God as- 
 dear and obedient children, not fafhiohing ourfelves 
 according to the former lufts in our ignorance, but 
 ready to every good word and work. 
 
 Laftly^ To believe in God as a father, implies a 
 readinefs to fubmit to all his difpofals of and difpenfa- 
 tions towards us. This is indifputable. Is God my 
 father ? then he loves me. And is my father infi- 
 nitely wife ? then he cannot miftake in his manage- 
 ment of me. Therefore I fay, let him have the whole 
 direction of me ; elfe I mould not truly believe in him 
 as my father. Let him provide for me as he fees 
 beft, and whether the proviilon he allots me be more 
 or lefs, it is the portion he gives me, and I will be 
 content. If he takes from it, I will not complain,, 
 becaufe I know him to be a loving father. If he 
 corrects me, fhall I murmur againft him ? This were 
 to fufpeel: his fatherly love. Foolifhnefs I know is 
 bound in my heart, and the rod of correction muft 
 drive it far from me. When I call God my father, 
 I declare an implicit and reverent fubmimon to all his 
 difpoials. In all our pofTemons, and in all our afflic- 
 tions, to fanctify the Lord God ia our hearts, is an 
 eminent branch of believing in God as our father. 
 If we are difTatisfied with his allotment of the things of 
 the world unto us, if we murmur under his correc- 
 tions, how can we believe him to have the bowels of a 
 father, how do we treat him in correfpondence with 
 what we profefs ? Really to believe in God as our 
 father, you fee goes into the difpenfations and troubles, 
 as well as the duties of every day. Father ', if it be pof- 
 
Serm. 9. LeSutai on the Church Catechlf?n. xcf 
 
 flbl*H (a: this cup pafs away from me ; neverthedfs not my 
 will but thine be done. Behold there the true fpirit of a 
 
 child. 
 
 By this time" you may fee fomcthing of the true 
 fenfe and meaning of this word, / believe in God the 
 Father, and that whoever fays it according to the full 
 intention thereof as a point of chriftian faith, doth 
 thereby declare, f I believe that the father is in a ne- 
 ■culiar fenfe fo inililed as bearing the relation of a 
 father to his only-begotten Son, but I believe alfo 
 that in and for the fake of that only-begotten Son 
 manifeft in the flefli, he is a father to all thofe 
 among the fallen race of mankind, who believe in 
 the name of his Son Jesus Ckrist. As one of 
 that happy number I glory in him as my father, and 
 with the whole church do profefs my humble but 
 allured confidence in him in the delightful charader 
 of their and my father. As fuch I defire and deter- 
 mine to honour and reverence him, delighting to da 
 his will whatever it be, and in all things to fubmit to 
 his fatherly guidance, without hypocrify, partiality, dif- 
 puting, or complainings in every thing willing to: ap- 
 prove* myfelf the child of this my heavenly father to 
 his glory, and to my peace and bappiflefe.' 
 
 And now what fay we, Do we thus believe in God 
 the Father ? No ; the moil are not thus related to him. 
 Their confeiences and their lives proclaim they are not. 
 What, do they believe God to be their father 5 and 
 do they rejoice in him as their God? Should they 
 fancy they do thefe things, yet do they walk with him 
 as dear children, and fubmit to his providential dif- 
 pofals with a childlike quietnefs and thankfulnefs 2 
 r Here 
 
HO LeSJures on the Church Catechifm. Serm. 9. 
 
 Here at leaft they fee themfelves wanting ; they ape 
 felf-willed, difobedient, impatient and diflatisfied. 
 They live according to their ow» humour, and will, as 
 far as they can, have every thing after- their own mind. 
 Their whole pretenfions to faith amount only to this, 
 to fay they believe in God the father, to call themfelves 
 his fervants, to come into his hcufe, and to Hand up 
 and repeat the Creed without any defign or meaning; 
 if thefe things will ferve the turn they are believers as 
 good as the belt. But if you expect any thing elfe 
 from them, if you will have them humble themfelves 
 for their apoftate nature, and their finful practices, 
 come to God by Jesus Christ in earneft and im- 
 portunate prayer for mercy, befeeching him, as for their 
 lives, that he will take them into his favour and be a 
 father unto them 3 if you expect, they (hould efteem 
 it their greateft happinefs to have God for their father, 
 and that they diligently feek to obtain a warrantable 
 perfuafion that he is fo 5 if you look that they manifefl 
 their relation to God by all kinds of good works, 
 and by behaving in fuch manner as to glorify God; 
 if you are expecting any thing of this from them, they 
 will be excufed from a faith fo troublefome and felf- 
 denying. And what can we fay to fuch ? If they will 
 not be perfuaded to fuch a faith, what can we do ? If 
 they will refufe the glorious liberty of being God's 
 children, what befides can we offer them? If they will 
 neither be influenced by the dignity and honour of 
 fuch a relation, nor have regard to the noble privi- 
 leges that attend it in having the eternal God to hear 
 all their prayers, to pity all their infirmities, to fupply 
 all their wants, to fupport and ccmfort them in life,.. 
 
 deatk 
 
Serm. g. Letlures on the Church Catechifm. in 
 
 death and glory, what more can we do but be forry 
 and pray for them ? Unhappy creatures ! They let 
 pafs the golden.opportunity that can never be reco- 
 vered ; they fuffer the day of falvation to fet upon 
 them, that never, never {hall rife again ! O how will 
 they wifhin a very little time, when it is too late, 
 that God was their father ! when the day of judgment 
 appears in its awful terrors, how will they then wife 
 that God was their father ! 
 
 But a word to others. You do not think I have 
 carried the matter too far, by dating fo high as I have 
 done believing in God the Father. The truth is* 
 your duty and happinefs go together ; and I wife 
 rather to bring you up to your duty, than to lower 
 that to your ftandard. Should I have faid lefs than 
 I have, it would have been doing you a fenfible in- 
 jury; for did you thus believe in God, would you 
 not be more happy and more holy ? And I leave 
 you to judge whether 1 have advanced any thing, 
 which the promifes of God will not authorize and the 
 duty of believing demand* 
 
 I take my leave of the whole with one word to thofe 
 whofe eyes are now opening upon fpiritual things, and 
 fee themfelves encompaffed for the prefent with a- 
 variety of difficulty. To fuch I fay, how delightful 
 and encouraging is the profpea before you in the 
 adoption of children ! How would ye rejoice, my 
 dear friends, could ye fay, " God is our father; he 
 is ours, and we are his ! The almighty living God 
 is mine ; he that liveth for evermore is mine. Mine 
 to love me, blefs me, comfort me, keep me, glorify 
 me ! he is my father, even mine !" Would not this 
 
 make 
 
112 Lettures en the Church Cat echifnu Serm. 9,. 
 
 make you happy? And fee the only -begotten frauds 
 ill your nature witb opened arms to receive and intro- 
 duce you to bhfath'er and your father, to his God and 
 your God. O how lure will your tide then be to the 
 adoption of a child I See, the word, even that word 
 which will not pals away when heaven and earth are 
 gone, is before you to teach and dired you. See, the 
 ipirit is come knocking at the door of your heart, and 
 Soliciting an entrance, that he may bring you to Jesus, 
 and to God in hum. How forcibly he pleads ! how 
 he fays in your heart, behold here through thy life all 
 this fin, and before thee all that damnation, why wilt 
 thou die? Behold Jesus died for the ungodly ; hear how 
 he fays, Come to me and I will give thee rejl ; behold 
 the Father looks toward thee, it is a look of love, 
 hearken to his gracious voice j « Come out, and I 
 will be a father unto thee, and thou fhalt be my 
 child." What encouragement ! But is this all ? Let 
 all the triumphs of the dying hour fpeak, let all the 
 glories of the judgment-day declare,, let all the joys of 
 the everlafting heavens putlifh, if you be not called to 
 a blefling indeed when God invites you to him to be- 
 come his child. Take courage. Let not Satan terrify, 
 nor man difmay,, nor intereft infnare, nor pleafure be- 
 guile you of God your reward. Keep your eye fixed ' 
 on the glorious God. How glorious he is ! How does 
 his favour make the angels happy \ How happy will you 
 be, when you can fay, / believe in God the Father! 
 
 SER. 
 
I 
 
 Serm. 1 o- Leclures on the CI urch Catechlfm. 1 1 3 
 
 SERMON X. 
 
 Acts xvi. 30,-31. 
 
 tnufi 1 do to be faved? And they {aid, Believe en 
 the Lord Jefus Chrijf, and thou jhalt he Javcd. 
 
 Believe in God the Father" having been con- 
 fidered, we now pafs on to the next word in this 
 firft article of our Creed, Almighty. 
 
 The almightinefs of God has reference to his 
 authority and dominion over all things, and alfo to 
 his alUfuffichncy and might to do whatever he pleafes. 
 In the latter fenfe it is to be more diftinaiy fpoken 
 to in the fixth article, where the fame word re- 
 turn?, " he fitteth on the right hand of God the 
 Father Almighty." Here it is to be underftooc in the 
 former fenfe, as expreffive of God's abfolute dominion 
 and authority over all things ; to which he has an un- 
 queflionable right as being maker of all ^things, and 
 for which he is fully qualified as being endued wi:h a 
 moft upright will to order his fubjeas aright, and with 
 power,* knowledge, and the infpeclion of his own eye 
 to uphold, reftrain, and correct them, 
 
 I mean net to take up your time in proving what 
 no one, who believes there is a God, denies. The 
 very devils know and believe God to be the governor 
 of the world. When we fay, " i believe in God the 
 Father Almighty," we own the fame truth alfo, but 
 we own it aright, in a fpirit different horn them, 
 in a fincere difpofition of heart to be fubjea to his 
 
 govern- 
 
H4 Lectures on the Church Catechfm. Serm. 10. 
 
 government. This is what makes the article Chris- 
 tian, and gives it a place in our Creed. We own the 
 Fa, her to be Almighty in a cheerful confeffion of his 
 rightful dominion over us, and in a willing determi- 
 nation that he fhall rule over us. We fpeak it as they 
 who are r; turned from their rebellion, into which all 
 are fallen by the fin of Jdam, and as brought back unto 
 the Father through the mediation and by the grace of 
 Jesus Christ his only Son cur Saviour. 
 
 The dominion over all things is here afcribed unto 
 the Father, while in other fcriptures you will find it 
 referred unto the Son. The reafon of which is, that 
 although Lordmip over all things be in the Son by 
 conftitution, and as receiving it from the Father for 
 the fpecial work of mediation, yet the right refts in 
 the Father, who made all things for himfelf. And 
 therefore that dominion, which as to the execution of 
 the Father's will is actually and fully in the Son, is 
 neverthelefs ultimately in the Father, and therefore here 
 afcribed to him. 
 
 The dominion of the Father is an abfolute fove- 
 reignty over all creatures, with whom he does there- 
 fore according to his own pleafure, and, without 
 giving account of any of \m matters, command, for- 
 bid, and difpofc of them in all cafes. And therefore his 
 dominion implies, 
 
 Firfl, His abfolute and everlafting empire, whereby 
 he is King of Kings and Lord of Lords, fiiteih over all 
 from the beginning, and remaineth a King for ever. 
 
 Secondly, And in conference of this abfolute em- 
 pire, a right of giving laws to his fubje&s as he pleafes, 
 which are to be regarded as the fole rule of their con- 
 duit. 
 
Serin, 10. Le&ures on the Church Catechifnn . 115 
 dua. So what we call virtue and vice, good and evil, 
 do not at all confift in ading up to the fuppofed obli- 
 gation ariiing from the funds or unfitnefs of things 
 according to our eftimation of them, but in obedience 
 or difobedience to the fupreme will of God. To obey 
 God is virtue, and to difobey him is vice. To do or 
 forbear therefore, becaufe the thing to be done feems 
 fit, or becaufe that which is to be forborne feems other- 
 wife, exclufively of a due regard had to God's autho- 
 rity, however right it may be in itfeif thus to do or 
 forbear, is no aft of religion. There is no doubt 
 that all God's commands are in themfelves moft right 
 and fit, being conflituted upon an infinitely wife plan, 
 devifed by God himfelf ; but then to do them folely 
 becaufe they are fo, not becaufe he commands them, 
 is plainly to lay afide his authority. Yet upon that 
 God infifts. He will be obeyed abfolutely. He does 
 not fubjea his laws to our examination in fuch man- 
 ner, that we (hall only do them, becaufe we fte them 
 right. He expeas to be obeyed, becaufe he is God 
 and King. Laying afide this meafure of obedience, we 
 fubjea ourfelves to endlefs difpute and uncertainty, 
 and, in faft, caft away that which can alone influence 
 the conference. God's will is the law of his fubjeas ; 
 while they have regard to that as the ground of their 
 obligation to do and forbear, they obey; when they 
 depart from it, fetting up another meafure, and fearch- 
 ing into the reafonablenefs of the command to found 
 their obligation thereupon, they afiuredly fall into fin. 
 See all this in an initance or two. God faid to Ad&m* 
 Of the tree of the knowledge of good and evil, thou Jlmlt 
 not eat ; for in the day that thou eateji thereof, thou Jhalt 
 
 furely. 
 
Il6 Left ures on the Church Catechifm. Ssrm. xo* 
 
 fiirely die. Here was a plain command of God, 
 retting limply upon his authority, without the lead 
 intimation of a reafon why the fruit of this tree was 
 forbidden to be eat. It was the teft of Mam's obe- 
 dience to God's fupreme will. Now what ftep does, 
 Satan take to effect his purpofe ? He artfully draws, 
 away the woman's attention from the obligation arifing 
 out of God's authority, by leading her into an inquiry 
 after the defign and fitneis of the prohibition. The 
 ground of obedience being thus forgotten, he eafily 
 reafons her into a perfuafion, that it would be far bet- 
 ter for her to eat it than forbear. Juft fo you may 
 find it to have been with yourfeif. While, with ne- 
 ver fo good a defign, you have been reafoning about 
 the excellency of any of God's laws, in order to ftir 
 yourfeif up to conformity therewith, and have not 
 aid as your foundation the command and authority 
 of God, which alone has power to bind and influence 
 the confeience, you have found that there was neither 
 Weight nor power from all your difcoveries to conftraia 
 your mind, and however you might judge fuch a con- 
 du& fit, you had no ability to pra&ife it. It is the 
 fenfe of God's fovereign authority which in facl in- 
 fluences to all duties. In the fight of this we can fear, 
 becaufe we have done what was forbidden, or take con- 
 fidence in God through Jesus Christ, becaufe we are 
 doing what is commanded. But fkould you, with- 
 out refpe& to God's authority, fet yourfeif, from the 
 unreafonablenefe of fin, or the reafonablenefs of be- 
 lieving, to the pradice of godly fear, and exercifing 
 faith, you would certainly find yourfeif both unhum- 
 bled and unbelieving ■> which I doubt not is a com- 
 mon. 
 
"Serm. ia. Lectures on the Church Catechifm, W] 
 
 mon cafe. Take another inftance. God bids Abra- 
 ham facrifice Jfaac. Had, the father of the faithful 
 gone to any other fitnefs than the fitnefs of an imme- 
 diate, abfolute, unquc&ioning obedienee to the com- 
 mand of God, he had certainly been overfet, and 
 come fliort of that conduct which was fo eminently 
 pleafing to him. But one and another may be ready 
 to fay, What can we think of fuch a command ? 
 Could it be right or fit for a father to facrifice his 
 fon ? Is it not contrary to all the notions we have of 
 duty? If the obligations of duty be the fitnefs of 
 things, according to our judgment of them, it is. But 
 if thefe obligations arife from the mere authority of 
 God, it is juft the contrary, and Abraham would 
 certainly have finned, had he with-holden his only fon 
 from God. And therefore this inftance., with fome 
 others in fcripture, {lands eminently forth in proof, 
 that it is the authority and command of God which is 
 our only rule of judging any thing to be good or evil, 
 and which alone begets obligation of duty. If there- 
 fore you fhall at any time hear cavils raifed againffc 
 this cafe of Abraham or others, be upon your guard, 
 and be fenfible, that they who difpute in this manner, 
 are acting over again the conduct of Satan when he 
 tempted Eve, by endeavouring to take you off from 
 the obligations of duty, as fimply arifing from the will 
 and command of God, and. to bring you to fuch 
 fubtle inquiries into the fitnefs and unfitnefs of God's 
 commands, as tend to call: his fovereign authority out 
 of your mind, to make you lofe all fenfe of his do- 
 minion, to leave you in all uncertainty and doubt, 
 effectually to weaken aH the bands of confeience, and 
 3 fet 
 
Il8 Leclures on the Church Catcchifm. Serai, 10. 
 
 fet you at liberty to do as you lift, as your corrupted 
 inclinations difpofe you. 
 
 Thirdly i It belongs to God's fovereignty to reftrain 
 from difobedience by punifhment, and to encourage 
 unto fubmiffion by promifes. The former of thefe 
 \yas exprelTed, and the latter implied in the covenant 
 made with Adam, when God faid, In the day that thou 
 eat eft thereof thou Jhalt furely die. To afcertain the 
 meafure of thefe is the prerogative of God, who un- 
 quefiionably has a right to encourage obedience by 
 rewards infinitely furpafling any excellence there is 
 therein, and who cannot be fufpe&ed of punifhing fin 
 beyond its defert. You muft take heed refpecling the 
 one and the other, to have your eye on the fovereignty 
 of God, both that you may not queflion the title he 
 has given you to glory, becaufe of the vaft difpropor- 
 tion there is between it and your worthlefs fervices, if 
 you are in a ftate of obedience ; and alfo may not dif- 
 pute the equitablenefs of his declared punifhments 
 againft you, if you are difobedient, and fo fcreening 
 yourfelf under the vain hope that he will not punifh 
 you at all, remain a rebel. There is indeed no propor- 
 tion between the fervice we pay God, and the reward 
 prepared for us : but there is doubtlefs an exact pro- 
 portion between fin, and the punifhment threatened 
 againft it. If you cannot deny that the great fove- 
 reign of the univerfe may difpenfe the reward becaufe 
 it is great, fo do not fet about to perfuade yourfelf he 
 will not inflict the punifhment becaufe it is terrible. 
 Beware again here alfo of making your judgment of 
 what is fit and right, the meafure of God's fan&ions, 
 left, as in the former cafe, you would be reafoned 
 
 out 
 
Serm. IO. Lectures on the Church Catechifm. 119 
 
 out of all religion, fo in this latter .you mould reafon 
 yourfelf into hell. God knows better than you what 
 fin deferves. Debate not againft his determinations. 
 As the auguft Governor of the world he hath decreed, 
 that the ivickcd Jbatt go away into hell, and all the 
 people that forget God. And can you flop his hand? 
 Will you fay to him, What do ft thou? When you 
 are perifhed for ever, will you be able to contend, 
 thou art unrighteous in this which thou haft brought 
 upon me? Let God have his place, and know you 
 yours, which is to obey ; but if you will not, to fuffer 
 that punifhment which he, as your rightful and al- 
 mighty Sovereign, hath decreed againft you. Strange 
 that any fhould contend againft the truth of an eter- 
 nity of torment, when fallen angels are referved to it; 
 not annihilated, (which is the Tinner's greateft hope 
 hereafter) but referved unto the judgment of the great 
 day, to be caft into that fire of divine everlafting wrath 
 which is prepared for them. And if eternal torments 
 are certain, can they be unjuft? Shall not the Judge 
 of all the earth do right ? Yes, my brethren, the 
 Lord will be God, he will govern the world, let the 
 finners of hell or earth contend as they pleafe ; he will 
 make the one and other know that he judgeth righte- 
 oufly. Lay it to heart, you unwife. You are fubje& 
 to God's dominion, you know you are. You are 
 rebelling againft him ; you dare not fay the contrary. 
 And will he yield up his government ? Shall not he 
 purlin ? Behold? he cometh out of his place to punijh the 
 inhabitants cf the earth jor their iniquity. O how will 
 you be able to abide the day of his coming ? 1 he 
 Lord have mercy upon us, and bring us all to re- 
 pentance, 
 
120 Leftufes on the Church Catechifm. Serm. ic: 
 
 * 
 
 pentance, that we experience not what the power and 
 duration of his wrath fliall be. But, 
 
 Fourthly, God's dominion alfo takes in his provi- 
 dence. He is not an indolent and unconcerned,' but 
 an " obfervant and aclive governor. He ordereth all 
 things. Hear what the fcripture faith of the king- 
 dom of providence; ' the counfel of the Lord fhall 
 ftand, and he will do all his pleafure.' See this in his go- 
 vernment of the inanimate world. c He commandeth 
 the fun, and it rifeth not, and he fealeth up all the ftars. 
 God thundreth marvelloufly with his voice, he dlrecleth 
 his lightnings unto the ends of the earth. Fie caufeth 
 the vapours to afcend, he bringeth forth the winds out 
 of his treafures. He faith to the mow, Be thou on the 
 earth. Fire and hail, fnovv and vapour, wind and 
 frorm, fulfil his word : he turneth them round about 
 with his counfel, that they may do whatfoeverhe com- 
 mandeth them: he caufeth them to come, whether for 
 correction or mercy. The Lord giveth rain, the former 
 and latter in his feafon, that men may gather in their 
 corn, their wine and their oil : he fhutteth up the hea- 
 vens, that there be no rain, and that the land yield not 
 her fruit. Fie turneth a fruitful land into barrennefs, 
 for the wickednefs of them that dwell therein.' Well, 
 all this God doth. How fay then the wife men of the 
 world, that there is no fuch thing as a particular provi- 
 dence, fearching into fecond caufes for the fprings of all 
 things. But fee it alfo in the animal world; c Things 
 creeping innumerable, both fmall and great beafts, wait 
 upon him, and he giveth them their meat in due feafon : 
 be giveth it them, and they gather it: he openeth his 
 hand, and they are filled with good : he hideth his face 
 
 and 
 
Serni. 10. Leclures on the Church Catechifm. iz% 
 
 and they are troubled; when he taketh away their 
 breath, they die and return to their duft. He feedeth 
 the fowls of the air, and not a fparrow falleth to the 
 ground without him.' What, is there all this too, and 
 yet no fuch thing as a particular Providence ! But fee 
 it in the government of kingdoms. c The moft High 
 ruleth in the kingdoms of men, and giveth it to whom-* 
 foever he will. The Lord increafeth the nations, and 
 deftroyeth them : he enlargeth the nations, and ftrait- 
 neth them again, and at what inftant he fpeaketh 
 concerning a nation or a kingdom* to build and to 
 plant it, or to pluck up, and pull down and to deftroy 
 it, it fhall be done/ See it alfo in particular perfons. 
 ' From him cometh every good and perfect gift, nei- 
 ther is there any evil in the world, and die Lord hath 
 not done it. He killeth, and he maketh alive. He 
 numbereth the hairs of our head. Unto God the Lord 
 belong the iimes from death : if he gather unto him- 
 felf the fpirit of man, and his breath, all ftefh fhall 
 perifh together, and man fhall turn again unto dufr. 
 The preparations of the heart in man, and the anfvver 
 of the tongue, is from the Lord. He hideth from the 
 wife and prudent, what he revealeth unto babes. He 
 maketh poor, and maketh rich : he bringeth low, and 
 iifteth up. Riches and honour come of him. He 
 maketh the barren woman to be a joyful mother of 
 children. In his hand our breath is, and his are all 
 our ways.' — Thus you fee how in the kingdom of 
 providence, all things are under God's direction. 
 He ruleth over all, and guideth all things as he pleafes. 
 Things great and little are under his care. Nothing 
 comes by chance, and all things, even the moil free. 
 vol. I. G and 
 
\$22 Leclure: on the Church Catechifm. Serm. ro. 
 
 and voluntary anions, even the deeds of evil man 
 ferve him, and he prefides over all to make every 
 thing i flue to his glory. We are always, for re afon - 
 ings, always. full of prefumptuous murmurings, and 
 care not that God mould, rule over us. We are ready 
 to difavow God's dominion, we are ready to debate 
 his commands, we like not his diftributive juflice, we 
 would be difengaged from his interfering with the 
 . things of the world. This is the way of proud finful 
 man. But it is not the way of our believer. Jesus 
 has taught him a better Jeflbn. And he fays, in cor- ■ 
 refpondence with the whole of God's government, 
 ff 1 believe in God, the Father Almighty. " And his 
 full meaning is this, 
 
 « I believe that God the Father holds an abfolute, 
 uncontrolable, rightful, and eternal dominion over 
 all creatures both in heaven and earth ; and as one 
 of his fubje&s, however rebellious I have been, yet 
 now, brought back again unto him by Jesus Christ, 
 and emboldened to call him my father, I do humbly 
 and reverently own his dominion over me; and I do 
 fincerely defire to regard and refpecl: him as my King, 
 Xord, and Mailer, while 1 have any being in this 
 world, and that which is to come; fincerely purpofmg 
 by his grace, that no other Lord fhall ever any more 
 have dominion over me, and yielding myfelf with the 
 .full and free choice of my heart, and with all readinefs, 
 gladnefs, and joyfulnefs to be his fubjecl: to ferve him 
 .only, from this moment .unto all ages of eternity. — I 
 do heartily confent to his authority over me, to com- 
 mand me in whatever way he choofes, and 1 amdeter- 
 aained toilo whatever he bids me, and to forbear what- 
 ever 
 
Serm. 10. Leclures on the Church Catechifm. 123 
 
 ever he (hall forbid me to do 5 refpecting, as I do, his 
 command as the only meafure of my duty, and as 
 the grand obligation to my obedience. And I am 
 ftcdfaftly purpofed never to difpute his injunctions, be 
 they what they will, but always in a dutiful manner to 
 be fatisfied with them, and according to my power to 
 put them into practice, without gainfaying, and how~ 
 ever contrary they may be to my carnal intereft or in- 
 clinations ; being certainly aflured that God has an 
 unlimited title to enjoin me whatever he pleafes, nor 
 lefs perfuaded that he cannot command me any thing 
 but what is exactly fkteft for his glory and my happi- 
 nefs. — And I do farther declare, that, as I am perfectly 
 fatisfied our Almighty Father has a right to deal with 
 his rebellious fubjects in fuch a manner as he pleafes, 
 and as fhall beft correfpond with the honour of his 
 fovereignty and the ends of his government, fo he 
 both has dealt and will deal with us all in fuch man- 
 ner, as that both they who ferve him have and fhall 
 have infinite reafon to adore his mercy and goodnefs, 
 and they who perifh in their difobedience, fhall not have 
 the leaft caufe of accufing him of cruelty or injuftice. 
 I acknowledge him to be righteous in all that he has 
 brought upon me, and it is of his mercies that I am 
 not confumed. And I am fo far from thinking his 
 prefent or future judgments fevere, that I cannot com- 
 plain whatever he fhould do with me, having forfeited 
 all right to his favour by my fins, and doing fo every 
 day. For which reafon I hold it my botmden duty, 
 and what is a debt to his juftice and mercy, that I 
 fhould never murmur under any of his difpenfations, 
 that I fhould receive all his favours as undeferved acts 
 
 G 2 of 
 
224 Leclures on the Church Cat ech if m, Serm. 10. 
 
 of bounty, and eternal life as his free gift to me in 
 Jesus Christ my Lord. — And finally, feeing I am 
 allured this eternal king my father actually ordereth, 
 difpofeth, and ruleth all things great and little, not 
 *>nly in heaven, but alfo here upon earth, according 
 to his pleafure, and in fuch a wife and fovereign way 
 as his* government over us demands, I do there- 
 fore heartily defire to fubmit quietly, thankfully, and 
 obfervantly to all his difpofels of me in all .things and 
 all circumftances ; wifhing never to be difpleafed with 
 any of his difpenfations, but to leave myfelf for life or 
 death, health or ficknefs, profperify or adverfity, in 
 all places, times, changes, and conditions, to his 
 guidance, and being purpefed by his help fo to demean 
 myfelf under all his providential will, as both not to 
 difhonour him, and alio to teftify to my own con- 
 ference and to the world, that I really believe the pro- 
 vidence of my God, that I truft upon him as my 
 father, and fubmit to him as his fervant. And this is 
 what I honeftly intend, and fincerely mean, when I 
 make my confefiion, and fay, / hell eve in God the 
 Father Jbnighty.' 
 
 Here you fee, brethren, the faith of a christian con- 
 cerning the dominion of God. And you cannot but 
 obferve, that every tittle of it goes into the practice of 
 the heart and life. 
 
 Now could you, as I went along, adopt the con- 
 feffion here read before you ? Or if you could not as 
 you wifhed, yet did you really defire to do fo, and 
 honeftly purpofe by the grace of God, that you would 
 jiever ceafe your endeavour of coming nearer and 
 iiearex to this temper and conduct of a fubject of God I 
 
 Then 
 
Serm. ro. Leclures on the Church Catechifm. 115 
 
 Then I rnuft fay, Peace be unto you. And I pray that 
 our God would count you worthy of this calling, and fulff 
 all the good pleafure of bis goodnefs, and the work of 
 faith with power.- that the name of our Lord Jefus 
 Cbrijl may be glorified in you, and ye in him, according 
 to the grace of our God, and the Lord Jefus Chrijl — 
 But did yoir find this faith was not in you, that from 
 point to point as we went on, there was a grievous 
 oppofition between your temper and that defcribcd ? 
 That you knew not God's dominion, and weve and 
 had been fubfervient to felhfh and worldly aims, ftand- 
 >ng out in rebel ion, and arreting (Hi! to be your own 
 rnafter, and independent of God in all your views. and 
 profpecls ? That you had not fubjecled your fpirit, 
 foul, and body to God's government, irreverently dis- 
 regarding- his commanding will, or calling the fknefs 
 of it in queftion, or living at your own difcretion, or 
 framing a religion from your own head, hiked to your 
 own fancy, and conforming to the will of God fo far 
 only as you pleafed ? That you could not digefl God's 
 diftributions of rewards and punifhments, being difla- 
 tisfied that every thing was not jufr according to your 
 mind, difpleafed becaufe there was no other way to 
 heaven befides that difagreeable one of gofpel obe- 
 dience, and your heart rifmg with peculiar averfiort 
 againft the fentence of everlafting damnation ? '^hat 
 you had been difinclined to God's providential difpofals, 
 had always wimed to have the management of yourfelf, 
 being continually difpieafed with what was miniftred 
 unto you, never rich enough and great enough, things- 
 never to your mind, always difTatisfied, always com- 
 plaining, always unthankful ? Have you found, I fay, 
 
 G 3 that 
 
12$ Leftures on the Church Catechifm* Seim. 10. 
 
 that you have been thus perverfely minded, quite another 
 thing in heart and life from what a believer is, and every 
 reafonable creature of God fhould be ? Do you find that 
 you have never owned God's dominion, nor fubjec~ted 
 your conduct to his authority, nor paid any reverence 
 to his tremendous threatnings or gracious promifes, 
 nor given yourfelf up to the guidance of his provi- 
 dence, but have been in the temper of your heart, 
 and behaved in the actions of your life, as if you had 
 been your own mafter, and there had been no God to 
 rule over you, as if you had been fent into the world 
 to do as you lift, and there was never any account to 
 be taken, as if the world was made for you, and not 
 you and it for God ? I fay, have you led an ungodly, 
 idle, wicked, unhumbled, felfifh life ? If this be your 
 cafe, it is plain you cannot fay, / believe in God the 
 Father Almighty ; for you do not at all believe in him 
 as Lord over you. No, you are a rebel, and fo you 
 have always been ; and let me tell you, fo God re- 
 gards you. That indeed may feem a light matter 
 now, but when the Almighty mall fet the terrors of 
 his indignation and vengeance in array againft you, it 
 will then not be fo indifferent a thing as you at prefent 
 make it. Why, my friends, what in the name of 
 God do you mean to do ? You will not furely ftand 
 it out in defiance? If fo, you will infallibly fall into 
 the hands of the living God ; and that is a terrible 
 thing. You cannot, can you, fight againft him that 
 made the worlds, and will burn them up with the 
 breath of his mouth? You are not, you know you 
 are not ftronger than he. What then will the end 
 of this be ? Who do you really think will prevail ? 
 
 What, 
 
Serm. 10. LeSuret-on the Church Catechifm* \ 227 . : 
 
 What,y<?«, againft God ? See if you can ftand forth 
 now, make the few following trials. Stop the courfe 
 of yonder fun. Stop the advance of age. Say, I will 
 never grow old. Keep iicknefe at a diftanee. Drive 
 all difappointmcnt before you. Arreft the hand of 
 death, and with an authority that he dares not .refift, 1 
 tell him, Thou (halt not kill me. Come, do only 
 this. Alas, are you not able? How then can you 
 fight againft God I O what, what will the end be i 
 As your friend I heartily advife you, as your Miniiler, 
 as though God did befeech you by me, I humbly 
 plead with, intreat, and pray you to be reconciled .to 1 
 God. What a ftiame is it, when God condefcends, 
 that you fhould ftand out, refufe his offered mercy, 
 refufe his fervice, and rufh upon your own ruin ; will 
 you then continue obftinate ? I truft you will not. 
 Hear what Mercy fays, that mercy whicln waits to be 
 gracious to you, As I live I have no pleafure in the death 
 cf a /inner, why will ye die ? Hear how injured Majefty ■ 
 affec-tingly complains, The ox knoweth his owner, but 
 my people will not confider. Hear what confcience re- ■ 
 monftrates, Wilt thou thus requite the Lord? Hear how 
 Jesus invites, Come to me and befaved, come and I will 
 give thee a crown of life. Hear the voice of departed 
 faints, O follow me ; and the voice of departed fin- 
 ners, come not into this place of torments. Hear the 
 cry, the united cry of God, Christ, Angels, 
 Minifters, Time, Death, Judgment, Eternity, Heaven, 
 Hell : Return, return, andfave thy foul, 
 
 I can fay no more. The Lord give you his grace, 
 
 without which all thefe cries and calls will be ineffec- 
 
 G 4 tual f 
 
128 LecJures on the Church Catechlfm. Serm. it. 
 
 tual? The Lord give you his grace, and make you his 
 happy everlafting fervants. Amen^ Amen. 
 
 Now unto the King, eternal, immortal, invifible, 
 the only wife God, be honour and glory For ever 
 ' and ever. Amen. 
 
 • 
 
 SERMON XI. 
 
 Acts xvi. -20, 71. 
 
 TVhat muft I do to be faved f And they /aid, Believe 
 on the Lord J ejus Chrijl^ and thou Jhalt be faved. 
 
 FT" E are now to conclude the firft article of the 
 Creed, and to fpeak of the laft words of it, 
 Maker of heaven and earth. 
 
 The perfon to whom creation is here afcribed is 
 the Father. In divers places of fcripture this work is 
 attributed to the Son, as alfo to the Holy Ghoft. 
 Concerning which it fhould be obferved, that though 
 the action of each perfon in the Trinity be that of the 
 whole -'Godhead, inafmuch as the three perfons do not 
 fii&fiit feparately but unitedly in the fame fubftance, 
 yet each perfon has an office towards us which is 
 peculiar to himfelf, the actions of which cannot 
 in the fame fenfe be afcribed to the other. In all 
 ac 1 o ".a u." wards us the order of the Trinity is, that 
 the Father is the mover, and the Son executes from 
 
 him 
 
Sfcrffl. IX. LeSiures on the Church Catechifm, iZq 
 
 him by the Spirit, and nevertheless \ye are taught to 
 fay that certain actions are more proper to one of 
 thefe divine perfons than to the others, in which 
 view we afcribe the work of Creation to the Fa- 
 ther, the work of Redemption to the Son, and the 
 work of fanctification to the Spirit, notwithftanding that 
 all thefe three works are originally in the Father, and 
 that there is a concurrence and co-operation of all the 
 perfons in all of them. 
 
 To create, is to make what was not before. Be- 
 fore the creation there was nothing but God, who 
 was pleafed by an aftonifhing exertion of his will and 
 power to produce all things into being, in all that 
 beautiful order and excellent perfection wherein they 
 fubfift. He created the heaven and the earth, and 
 all things that are in both of them. c For by him 
 were all things created that are in heaven, and that 
 are hi earth, vifibie and invifible ; whether they be 
 thrones or dominions, or principalities or powers ; all 
 things were created by him and for him.' 
 
 But fimply to own that God is the maker of heaven-" 
 and earth, is not to enter into the defign of this point, 
 considered as a matter of chriftian faith. We muft 
 connder what is the end of God's making the heaven 
 and the earth ; for whatever that be, correfpondent 
 thereunto is the intention and difpofition of the perfon 
 here profefling his faith. Now we are exprefsly told, 
 that God did not create the world in vain, but that 
 he made all things for himfelffor his glory, that we JJjould 
 Jbew forth his praife - } became not only of him and t, 
 ■him, but alfo and efpecially for him are all things. 
 And if this was the defign of the creation, then the 
 G 5 faith 
 
130 Le-ftures on the Church Catechijm* Serm. 11. 
 
 faith of our profeflbr, fultable hereunto, is an ac- 
 knowledgment of God's right and property in alt 
 things for his glory, accompanied with a difpofition 
 to ufe all things accordingly. For the word is not 
 this, c I believe that God is the maker of heaven and 
 earth ;' but ' I believe in God, confidered in the cha- 
 racter of the great Creator of all things,' which implies, 
 that I am returned from my alienation and indepen- 
 dency to my proper place of a creature, and am wil- 
 ling to behave toward God in a creaturely manner, 
 glorifying him as the work of his own hands ought to 
 do. What was the temper of Mam's heart while 
 in innocence towards his Creator, and what ufe was 
 he dhpofed to make of himfelf, and every thing about 
 him ? Juft that is the language of the believer's 
 heart in regard of his Creator, and what he wifhes 
 to be and do when he fays, I believe in God, the maker 
 cf heaven and earth. The true belief of God as maker 
 of all things reftores the order of creation, brings into 
 execution God's original defign, ranges every thing 
 in its' proper place, exalts the Creator, and reduces the 
 creature to his due eftate of dependency. Wherefore 
 to believe in the maker of heaven and earth implies, 
 Fir/?, A difpofition with reverence, humility, and 
 adoration to afcribe unto God the glory of his works. 
 The fong of the Elders is, Thou art worthy, O Lord, 
 'to' receive glory, and honour, and power : far thou haft 
 'created 'all things, and for thy pleafure they are and 
 were created* Like unto which is the fong of David, 
 The heavens declare the glory of God, and the firmament 
 jheweth his handy-work. And e^fe where, When I con~ 
 ftder thy heavens \ the work of thy fingers, the moon ar.d 
 
 th e 
 
Serm. ii. Leclures on the Church Catechlfm. 13 1 
 
 'the ft ar 5 which thou haft ordained ; what Is man, that 
 thou art mindful of him f Believers have their fenfes - 
 exercifed to difcern the power, wifdom, and goodnefs 
 of God in his works, with admiration and felf-abafe- 
 merrt. But unto the unbeliever, neither do the heavens 
 declare the glory of God's perfections, nor do they 
 know what it is in the contemplation of God's 
 wondrous works to cry out with fhame and aftonifh- 
 ment, Lord, zuhat is man f Either, not confidering 
 God in his works, or if they do, priding themfelves 
 in their curious drfcoveries, inftead of humbling them* 
 felves in the fight of what God hath wrought, and 
 giving glory to his name. 
 
 Secondly, To believe in God the maker of heaven 
 and earth, implies, a difpofition to ufe all the creatures- 
 about us in a manner confident with God's defign in 
 making them, bellowing them upon us, and reftoring 
 us to a right in them. I fay reftoring us to a right 
 in them ; for the original right in the creatures was 
 forfeited in Adam, and no man can make other than 
 an ufurped ufe of them unlefs he be in Jesus Christ, 
 and under him reftored to the authorifed ufe of them* 
 And whoever is fo reftored to a right in the creatures* 
 is ferifible that therein he enjoys an undeferved favour, 
 which therefore he is difpofed to ufe to the glory of 
 God with thankfulnefs, reverence and modefty. ■ Every 
 creature of God is good, and nothing to be refufed, if 
 it be received with thankfgiving : for it is fanclified by 
 the word of God and prayer.' 
 
 Where you fee the difpofition of heart wherewith 
 
 believers are to ufe all the creatures of God, to wit, 
 
 believingi], as warranted to ufe them by the word of 
 
 O 6 God; 
 
132 Ledlures on the Church Catechifm. Serm. n. 
 
 God ; reverently, as looking up to God the giver for a 
 bl effing ; and thankfully, as being God's unmerited 
 gift. And thus our believer profefTes himfelf defirous 
 to ufe every creature, whether meat or drink or rai- 
 ment, or whatever bleffing or comfort of life; and in 
 fatt he does thus ufe them all in general with godly 
 fear and humble thankfulnefs, notwithstanding he has 
 reafon to complain of his coming (hort in the meafure 
 of watchfulnefs and praife wherewith he endeavours to 
 glorify God in the ufe of his creatures. 
 
 Thirdly, To believe in God the maker of heaven 
 and earth, implies, a difpontion to regard, and ufe 
 ourfelves both in foul and body as God's creatures to 
 his glory. Thy hands have made me and fajhioned me : 
 give me under]} anding, that I may learn thy command- 
 ments* Which is as much as to fay, 4 I am thy pro- 
 perty, for I owe my whole being to thee ; and there- 
 fore I befeech thee to rnfrrucl: me how I ftiall ufe my 
 whole felf in fuch manner as fhall anfwer thy defign 
 in making me. Caufe me to glorify thee with every 
 faculty of my foul, which is thine in all the powers 
 thereof. Let me know thee and thy will, and con- 
 template thy glories in the one and the other, in the 
 ufe I make of my Under ftanding ; let my memory be 
 the treafure-houfe of thy works and ways, thy judg- 
 ments and mercies, thy promifes, directions and 
 threatnings ; let my zuiil be the counterpart of thine, 
 pliable and fubmiffive to thy mind, choofing and 
 refuting as thou woiildft have me; let my ajfefi ions 
 ai center in thee, being withdrawn from the creature, 
 and'fet thyfHf up in my heart as the fole objeel of my 
 (Mre, my hope, my delight, my joy. Caufe me alfo 
 
 to 
 
Serm. Ms Lectures on the Church Catechifnu 133 
 
 to ufe every member of my body according to thy mind, 
 and in that very way which will beft promote thy 
 glory. I have too long yielded my. members inflruments 
 of unrighteoufnefs unto ft?i> give me grace to yield them 
 henceforward inflrumenis of right eoufnefs unto the God 
 that made and fafhioned them ; that neither my hand 
 act wickednefs, nor my tongue fpeak perverfely, nor 
 my feet carry me to fin, nor mine eye look after ini- 
 quity, but every member in its propei ufe and employ- 
 ment may be devoted unto thee. Give me underflanding 
 that I may learn thy commandments .' 
 
 Fourthly, To believe in God the maker of heaven 
 and earth, is, in correfpondence with his defign of 
 glorifying himfelf in his creatures, to ufe in a humble 
 dependence all the powers of my foul and body, to- 
 gether with all my advantages and abilities to his 
 glory in that ftation and calling which he has afligned 
 me. The glory of God in the creation is manifeft in 
 a happy fubferviency of his creatures in their feveral 
 places. The inanimate world lets us a pattern, the 
 fun knoweth his going down, the wind and ftorms 
 perform their commiliions. The animal world join 
 in the inftrucYive lefTon, they wait all upon God ; 
 " The .young lions rore after their prey and leek their 
 meat from God; the fun arifeth, they gather them- 
 felves together, and lay them down in their dens." 
 And (bail man difturb the harmony of God's works, 
 fhall he forget his (ration, and refufe to ferve his 
 Creator in his generation ? Shall the moral world only 
 be in diforder ; fhall men and devils pervert the order 
 ©f God and caufe confufion in his work? Shall they 
 
 affeft 
 
1 34. Letlurts on the Church CaUcUfiru Serm. r \ \ 
 
 afFed independency, and aa as if God -had not made 
 them ? Not fo our believer. He defires to perform the 
 part allotted him in the world. He defires to live 
 the creature, and to be faithful in the {ration affigned 
 him in the great univerfe ; if he be a child, to be du- 
 tiful ; if a parent or mafter, to be faithful in his 
 houfe; if a minifter, to difpenfe the word of life with 
 all readinefs of mind; if a man of bufinefs, to be 
 diligent, honefr, and chearful in his employment. 
 In fhort, whatever his place be, therein fo to demean 
 himfelf as that God may be glorified in the world 
 which he has made for himfelf. 
 
 That all thefe things are really contained in a true 
 belief in God as maker of heaven and earth, may ap- 
 pear from an attention to their cafe who have not the 
 difpofition defcribed. For, 
 
 Fir/f, Can they be faid to have any belief in God 
 as the creator of themfelves and' all things, who have 
 no eye to fee God in his wonderful works furrounding 
 them as they are on every fide, have not the leait re- 
 gard to him, though they be the work of his hand, 
 and to all intents and purpofes live in the world as 
 \i there were no God ? I have not the lead doubt 
 there are fome who hear me that do not fo much as 
 once apply their minds to think of God for a whole 
 day together, and for many days together, I had al- 
 moft faid for weeks together, for months, in fhort, at 
 all. This is rafh and uncharitable you fay; for how 
 can I poffibly know this ? What, can I tell what is in 
 peoples hearts ? Not exactly what is there j but their 
 condua tells me what is not there. Would they own 
 the truth, they would confefs they have no real, 
 
 deliberate 
 
Serm* II. Lectures on the Church CaUchlfm. 135 
 
 deliberate thought or regard of God. How can it 
 be, when they live as they do ? following the world, 
 and following their pleafures, their minds, thoughts 
 and hearts always taken up with fome perverfe thing? 
 And can thefe believe in the God that made them ? 
 Though they pretend to fay they do when they repeat 
 the Creed, ftiall we, can we believe them, when they 
 live daily as if they were their own makers and matters, 
 as if God had no right over them, nor property in them ? 
 But there are others who are not fo grofs, men of fpe- 
 culation, who can read you fine lectures upon the power 
 and wifdom of God in the works of creation in heaven 
 and earth, and yet thefe are as far at leaft from the 
 humble dependent fpirit of creatures as the other. 
 Human learning will furnifh a man with many pretty 
 and entertaining fpeculations ; but it is grace only 
 that teaches the heart to know its place in creation, to 
 return to the dependent character, and with true felf- 
 ahafement as creatures and nnners to own God the 
 maker of heaven and earth. Philofophical inquiries 
 are widely different from fpiritual and practical knowr 
 ledge; and they who have amufed themfelves the 
 mod in nice refearches into the works of nature, and 
 made very juft obfervations from thence upon the 
 perfections of God, fhall find at la#, if they have 
 gone no farther, and have not learnt to be humbled 
 before the great God their maker, that they have 
 known nothing as they ought to know, and that the 
 injured Maker of the world will not be fatisfied with 
 fubtle fpeculations inftead of the return of an apoftate 
 fpirit, upon the offer of pardon in Jesus Christ, and 
 
 by 
 
136 Lefturcs on the Church Catechifm. Serm. tU 
 
 by the grace miniftered in him, unto the temper and 
 conduct: of creatures dependent upon him and bowing 
 before him. 
 
 Secondly y Does that perfon believe in God as the 
 maker of heaven and earth, who abufes God's crea- 
 tures to his dimonour ? You cannot but be fenfible, 
 that to believe in God as Creator is to pay fome re- 
 gard to him in that character, falling in with his de- 
 fign in making all things. But where is this regard, 
 if we oppofe the end of creation in the ufe of God's 
 creatures? Was it God's defign in making food for 
 our fubfiflence, that we fhould take occafton to in- 
 dulge our palates, make a god of our bellies, or, as 
 is fometimes done, eat almoft to fuffbcation ? Was 
 drink provided for us to be ufed as it too commonly 
 is ? Had God any defign thereby to draw us together 
 that we might run into excefs, to pafs the glafs from 
 one to another till fober reafon fhould leave us, to 
 make us merry as it is called, that is, unguarded and 
 dilTolute, and fit for any work the devil may have 
 for us to do ? What think you, was God's purpofe 
 in giving us raiment ? Think a little, I pray you, 
 what it could poilibly be. ^fou that are fo fond of 
 outward adorning, of plaiting the hair, (take notice 
 it is the word of fcripture) of wearing of gold, and 
 of. putting on of apparel, afk your own confciences 
 whether God made thefc things for the ufe you make 
 of them, which is, whether you will believe it or no, 
 to pride yourfelves upon your finery, to fet yourfelves 
 out as fo many fncvvs to be gazed upon and admired, 
 and to make the world think you perfons of more than 
 
 ordinary 
 
Serm. I r. Lectures on the Church CaUchlfm. P® 
 
 ordinary confideration P But there is no end of parti- 
 culars. O when (hall we learn to ufe the world as not 
 abufingit! In the- mean time till we do, let us confefs 
 
 that we do not believe in God as maker of heaven and 
 
 1 ■ 
 earth. 
 
 Thirdly, Can that perfon own God as his creator, 
 who abufes his foul in the love of fin, and his body 
 in the praaice of it? To fay God made me, foul and 
 body, and yet in foul and body to behave as if there 
 was no relation between God and me, is in efFeft to 
 itrike myfelf out of God's creation. To fay I be- 
 lieve God gave me my foul to glorify him, and yet 
 to have neither knowledge, nor thought, nor iove, 
 nor defire of him in my heart, but the whole bent of 
 my foul to be after worldly things, juft as if God 
 had not made me, and it was not my concern to 
 glorify him with my fpiiit : at the fame time, to em- 
 ploy every member of my body in fuch bafe fervices 
 as are directly fubverfive of God's purpofe in giving* 
 it to me ; what are thefe but flat contradictions ? And 
 yet how much is this the practice of many who call 
 God their maker ! Sirs, do you all verily judge that 
 God gave you your foul and body for his ufe and 
 glory ? And do you all ufe them both with this de- ' 
 fign ? What, is it the main care of all of you to give 
 up your fouls to God, to his glory, and your bodies ' 
 alfo to him, to his glory ? Why, when I befeech 
 you, did many of you think of fuch a thing ? When 
 enquire how you might do it? When ufe any kind' 
 of endeavours towards it? When, I fay, did you dili- 
 gently inquire how God might be glorified in your 
 fpirit and body which are his, when fet yourfelf to 
 
 the 
 
Ttf Leisures on the Church Catechifm. Serm. ffi 
 
 the performance of it, when caft out of your heart 
 fuch fludies and purfuits as, inftead of honouring, are 
 difgraceful to God, praying and labouring that your 
 foul might be furnifhed with thofe graces and difpo- 
 fitions which are his due and your duty j or when 
 forego fuch and fuch a praaice becaufe you found it 
 contrary to God's glory, or fet yourfelf lo this and 
 that duty becaufe you found God would he glorified 
 by itd Sirs, own the truth, when did you ever think 
 or ad upon this plan fo evidently fuited to, fo eflen- 
 tial to thejuft charaaer of the creature ? What, ne- 
 ver? What, not for one week, one day, in your 
 whole lives ? If this has been your cafe, have you not 
 been a blank in God's creation ? A blank, yea, ra- 
 ther a blot. A foul blot in God's works, bearing 
 upon your foul and body in the face of the whole 
 world, nay, in the prefence of rejoicing devils, the 
 reproach of God your maker. Alas, my friends, 
 how unlike Christ, the fairer* among ten thoufand ! 
 How was his foul moulded into this one heavenly 
 impreffion ftamped upon the whole of it, glory to God! 
 And his life how it followed in aas of univerfal, ceafe- 
 lefs fubmiffion to the divine will ! Father, he faid, in 
 the conclufion of the whole, / have glorified thee upon 
 earth. Ah, my dear brethren, look upon this Jesus, 
 and be confounded. What, cannot you take up the 
 word of Christ I No • not in the leaft defire, at- 
 tempt, endeavour ? Mufl you altogether fay, God, I 
 have dishonoured thee on earth ? Then fay not, '« I 
 believe in God the maker of heaven and earth " 
 Yet, 
 
 I 
 
 Fourthly. 
 
Serm. n. LeSfures en the Qmrch Catcchifini 139 
 
 Fourthly* Can they acknowledge God to be their 
 maker, who difhonour him in their fpecial calling ? 
 All ftations are God's appointment, and in that we 
 are feverally placed in, it is every man's duty to glo- 
 rify God, and to maintain the honour of God the 
 creator. To a& our part therein perverfely or negli- 
 gently, is to damage the beauty of God's work, to 
 difturb the order of God's arrangement, and fignally 
 to difgrace him that made us. Can I own God fo 
 eminently to be the maker of all things for his glory, 
 as by my zeal, diligence and fidelity in my proper 
 ftation ? Therefore can I otherwife fo capitally difho- 
 nour him as by a contrary condua ? What then can 
 we conceive of fuch as feem to have come to a con- 
 clufion, that they have nothing to do ; that becaufe 
 they need not work for a fupport, therefore they may 
 with all reafon be idle, live upon the labours of others, 
 lie a burden upon the public, and no living man be 
 the better for them any farther than they cannot help 
 their being fo. by unavoidable expences ? Can we 
 think God made any man thus for nought ; or that 
 to be a gentleman is not as much a calling as to be a 
 labourer, or that there are not duties as proper to the 
 one of them as the other ? Great ones, it feems, if 
 their condua be a fafe rule to judge by, have the pri- 
 vilege of doing nothing, and are exempted from the 
 curfe laid by God on all the children of Adam* In the 
 fweat of thy face /halt thou eat bread* till thou return, 
 unto the ground. But is this privilege any where in, 
 fcripture really granted them r What (hall we think of 
 parents and matters of families, who know no other. 
 ufe of their authority than to gratify their own will, 
 
 are 
 
14° Letfures on the Church Catechifm. Serin, n.. 
 
 are incomparably more cartful to maintain the fear 
 of themfelves than the fear of God in their houfes, 
 and regard not what example they fet to thofe who are 
 under them ? What (hall we think of indolent minifters, 
 who care not how the flock be fcattered, fo themfelves 
 be fed! What mall we think of fupine magnates, 
 who are proud of the honour of their office, but take 
 no care to difcharge the duties of it? fuffering the 
 fword of juftice to fleep in its fheath, and not draw- 
 ing it out to cut iniquity off, and to maintain true- 
 religion and virtue ? What fhali we think of men of 
 bufinefs, who leave their fhops to take their pleafure, 
 abufe their time and fubfrance in riotous living- and 
 while they are faid to be of this and that profeffion, are 
 known to have no other than that of idlenefs and ex- 
 travagance? In fhort, if God made all things for his 
 glory, and that glory can only be maintained by our 
 fubjedtion to his will and orders in our feveral allot- 
 ments, how can God be glorified by thofe who are fa 
 far from feeking to honour God in their places, that 
 they neglea the duties of them ? or bow can fuch be- 
 lieve in God as their maker? 
 
 On the whole then, we conclude, that the true, 
 plain, and practical knk and meaning, of thefe words 
 is this : < I believe God the Father, the governor of 
 the world, to be the maker of it, for his own glory. 
 It is my defire that he may be glorified by all the 
 woiks of his hands. For my own part, fince by 
 the power and grace of Jesus Christ I am brought 
 out of that horrible ftate of darknefs, alienation and 
 fin wherein, with the whole fallen race of Adam^ I 
 Jay by nature, I am ready and do purpofe to behave 
 
 towards 
 
 
■Serin. 1 1.. Leclures -on -the Church Catechifm* 141 
 
 towards God as his creature and fubject in every re* 
 fpect, chearfully returning to my place under him in 
 his great creation, and determining to bring all the 
 glory to him that is in my power. With fliamc, 
 abatement and reverence, I own his wifdom, power 
 and goodnefs, in making me and all things out of 
 nothing, and I defire to think and act as one who de- 
 rives all I am and have from him, ufing all the various 
 bleflings he has provided for me with thankfulnefs, ac- 
 knowledgment, calling upon his name, and due fear of 
 dishonouring my maker by ufing them amifs. I re- 
 gard myfelf as his workmanship, formed to fet forth his 
 praife ; and I yield up my every power of foul and body 
 to be employed unto his glory according to his will ; 
 fully refolved never again to give up my foul to thole 
 thoughts and Studies which pride, interelt and indul- 
 gence fuggeil, nor my body to ferve the bafe purpofes 
 which thefe lufis have too much directed me to purfue; 
 but univerfally m both to remember and ferve my 
 Creator. And inafmuch as God has honoured nie 
 with a fpecial place and Station under him in his 
 creation, to that I am determined to have a fpecial 
 regard, and to carry myfelf in it in fuch a manner that 
 his honour may fuffef no more damage, through 
 my negligence and fault ; but laying afide the confide- 
 ration of my own praife, or interefr, or convenience,, 
 and every other worldly refpect, I do profefs and de- 
 clare that to promote his glory therein both is, and by 
 his grace £hall be, my great endeavour and aim. In, 
 one word ; I judge it my bounden duty, and it is my 
 real choice, in every thing to think and act as the 
 creature of God, dependent upon him and fubfervient 
 
 • to 
 
142 LecJures on the Church Catechifm. Serm. n. 
 
 to him. And this is what I avow myfelf determined 
 to do, when I fay, I believe in God the maker of heaven 
 and earthS 
 
 Take one word at parting. What a confufion has 
 fin brought into God's creation ? Angels began the 
 apoftafy, man has followed them. Who would think 
 that God has made us, to fee what we do ? Sin has 
 fubverted all. Sin has put creation into diforder. 
 What is become of the glory of God in his works ? 
 But I fee the Reftorer of the breach. Immanuel is 
 come to reftore all things, to exalt the Creator, by 
 bringing in to their allegiance fome of the proud 
 apofhtes, and to make the others know with the fin- 
 ners of hell that God fhall be glorified. What an 
 undertaking ! Look at your hearts, my friends, and 
 fee what an undertaking ! Who is fufficient for it ? 
 Why, Jesus is. He that brought beauty, harmony 
 and order out of the firft chaos, is able to do it. He 
 can, he will ; he has already in part. Look again to 
 your hearts, believers, and fee if he has not ; for your 
 Creator again reigns there. In part, you fay $ but it {hall 
 be wholly. Witnefs the firft-born which are written 
 in heaven, the fpirits of juft men made perfect. Yes, 
 the day is coming, when ye fhall fay, what hath the 
 hand of the Lord wrought 1 To him that was able to 
 fubdue all things to himfelf, to him that loved us, and 
 warned us from our fins in his own blood, and hath made 
 us kings and priefts unto God and his Father, to him 
 be glory and dominion for ever and ever. Amen. 
 
 SER* 
 
£erm. 12* Leftures-m the Church .Catechifau 143 
 
 SERMON XIL 
 
 Acts xvi. 30, 31^ 
 
 ■JVhat mujl I do to be faved? And they fa id, Believe on 
 the Lord fefus Chrijl, and thou Jhalt be faved* 
 
 WE have gone through the feveral points con- 
 tained under the firft article of the Creed, 
 •and which are relative to God the Father. The 
 fecond branch has regard to God the Son, and his 
 office as Redeemer* 
 
 Now the fubjecr. matter contained herein is this. 
 Firft) You profefs your belief in Jesus as your all- 
 fufficient Saviour. And then, Secondly, You declare 
 the grounds upon which fuch your belief in him as 
 your Saviour doth ftand, to wit, 1. As having been 
 tiuly anointed to this office, implied in the name, 
 Christ ; 2. As being the only Sort of the Father; 
 3. As being our Lord-, 4. As having been conceived 
 of the Holy Ghofi ; and born of the Virgin Mary, hav- 
 ing fujfered under Pontius Pilate ; been crucified, dead, 
 end buried ; and having defended into hell. 5. As 
 haying rifen the third day from the dead^ and af ended 
 into heaven ; as fitting on the right hand of God the 
 Father Almighty ; and as coming from thence to judge 
 the quick and the dead. The word Jesus, you fee, 
 muft be carried forward to all the points that follow ; 
 and the fervice is, I believe in Jesus, as being the 
 anointed, as being the only Son, as being our Lord, 
 
 as 
 
144 Leclures on the Church Catechifm. Serm. 12. 
 
 as conceived,- born, crucified, and dead; as rifen, 
 afcended, exalted, and coming to judgment. His 
 mediatorial fufficiency depends on all this together, 
 and therefore there is not (o much as one point to be 
 omitted confidently with a real belief in Jesus as a 
 complete Saviour. 
 
 The nrft and great point, which is the refult of all 
 the reft, is, / believe in Jefus. 
 
 The word Jesus, every one knows, fignifies 6V 
 viwr. And therefore when I fay, I believe in Jesus, 
 I declare, that I believe in him as my Saviour ; which 
 neverthelefs is impoffible any farther than I am both 
 fenfible of my want of falvation, in regard of thofe 
 things wherein he is a Saviour, and alfo that in all 
 thofe refpeas he is fufficient and fuited to my pur- 
 pofe. To talk of believing in a Saviour, when I 
 really find not a want of a Saviour, is to talk non- 
 fen fe ; and to declare, that I believe in Jesus as fuf- 
 ficient every way to fave me, when, being unac- 
 quainted with thofe fure grounds upon which his 
 faving power ftands, I am not really fatisfied that he 
 is able to fave me, is to affert a direa palpable falfe- 
 hood. Confequently, whoever fays truly I believe in 
 Jesus, is as well acquainted with his being in a mi- 
 serable helplefs and undone eftate in himfelf, as that 
 there is a fulnefs and fuinciency in Jesus to help him. 
 completely out of it. Without the former, namely, 
 an acquaintance with our mifery and helpleflhefs, 
 there is an abfolute impoflibility of believing in Jesus ; 
 and it is only in proportion with our acquaintance 
 with the latter, namely, his fufficiency, that we can 
 exalt him in our hearts as the Saviour we profefs him 
 
 m 
 
Serm. 12. Lefiurcs on the Church Gatechifm* 14.$ 
 
 to be unto us. As to the grounds upon which the 
 perfon here fpeaking is confirmed in the fufficiency of 
 Jesus to fave him, they will be confidered afterwards, 
 here they are fuppofed to be known and believed: 
 and not lefs the profellbr's fenfe of his rnifery and 
 helpleflhefs in himfelf. So that the words are the de- 
 claration of one, who having found mifery in himfelf, 
 and help in one that is mighty to fave, openly avows, 
 that Jesus is ail his falvation. Now in this plain, 
 reafonable, and, I conceive, inconteftible ftate of 
 the matter, it appears, that in the words before us are 
 implied, an acknowledgment of all that mifery from 
 which Jesus is faid in the fcripture to be come to fave 
 us ; and alfo that the whole hope and confidence of 
 the foul are lying on him. And fo of courfe to fay, 
 I believe in Jesus, is as much as to declare, 
 
 Fir/I, I believe in him as my deliverer from the 
 power of darknefs and ignorance. 
 
 Secondly, I believe in him as my deliverer from the 
 curfe of the law, due unto me, and threatened againft 
 me for my fins. 
 
 Thirdly, I believe in him as my deliverer from all my 
 Spiritual enemies. 
 
 Fourthly, I believe in him as my great, final, and full 
 deliverer at his judgment-day. — In all which points 
 it will be neceflary to obferve as we go along, both 
 that there is a renunciation of ourfelves, and alfo an ac- 
 ceptation of Jesus ; and at the fame time to inquire 
 how it ftands with ourfelves concerning it. 
 
 Firjl, I believe in him as my deliverer from the 
 power of darknefs and ignorance. Man by nature is 
 in a ftate of blindnefs and ignorance. All that he can 
 
 vol, 1, H fee 
 
*j\fi Lectures on the Church Catechifm. Serm. 12. 
 
 fee of fpiritual thing?, without the light of the Word 
 and Spirit, is but that confufed, traditionary know- 
 ledge that has been handed down from generation to 
 generation, the effect of which is little other than ielf- 
 condemnation •, and even that knowledge I fay tradi- 
 tionary^ not acquired by the exercife of man's rea- 
 fon, but received by information from others, though 
 indeed capable of being reafoned upon afterwards, and 
 fo of confiderable improvement. Man, fince the 
 Fall, is (without the help of foreign light) in a flate 
 ©futter fpiritual darknefs ; a reafcnable creature, but 
 incapable of difcerning fpiritual things by any exercife 
 of his unafiiiled reafon ; nay, and when that foreign 
 light is afforded him, he cannot be benefited, or un- 
 derstand the things that are declared by it, unlefs by 
 a fupernatural influence both his will be ffirred up to 
 feek into it, and his mind enlightened to receive it. 
 This is the fcripture account of the matter ; where we 
 are faid to be darknefs, to be zvithout God in the worlds 
 to be without hope, and the wifeft of us, by all ourwif- 
 dom, not to know God. Of this his natural eftaie of 
 blindnefs and ignorance our profeffor is made duly 
 fenfible ; as he is alfo, that Jesus, by the light of the 
 Word and Spirit, is the only one who can direct his 
 fleps. He alcribes it to Jesus, that he was at rirft 
 enlightened whilft he lay in his dark ftate of fin and 
 ignorance, and was made to difcern and fee the fin- 
 fulnefs and mifery of that condition, and the way 
 out of it prepared by the mercy of God, and executed 
 by the only-begotten made fteih. And he is equally 
 well advifed, by felf-experience, that, left to himfeif, 
 he fhould inftantly lofe fight of all the glorious things 
 
 belonging 
 
Serm. 12. Ledlures on the Church Catechifm. l^j 
 
 belonging to his peace, which are now (o evidently 
 and delightfully before his eyes j and that it is the 
 Lord therefore who hath made, and fHli makes his 
 darknefs to be light. 
 
 Now here you fee is a manifeil renunciation of 
 the fufficiency of human reafon, both to difcover to 
 us any of the things of God, and more efpecially the 
 way of peace in the moft needed Redeemer. The true 
 believer in Jesus has no high conceit of his own pow- 
 ers as they now are in his fallen {late. He cannot cry 
 up human reafon to make revelation needlefs ; no, nor 
 to fit as a judge upon the declarations of infinite wif- 
 dom, meafuring them by the pretended rule of what 
 is called natural religion, and rejecting what does not 
 come within the reach of man's underftanding. He 
 gladly accepts the offered light ; is well' content to 
 take any thing upon God's authority ; waits conti- 
 nually to be taught the will of God and the way of 
 falvation ; and will truft neither to himfelf nor others 
 for the truth of divine things, but only to Jesus, that 
 great prophet that fnould come into the wcr!d.*~But this 
 I fear is not the common way. 
 
 Thofe were they, a long while ago, who difclaimed 
 all teaching of the Spirit as mere pretence, or as they 
 were pleafed to call it, cant and enthufiafm. Indeed 
 pretenfions thereto, without the word, are no better 
 than enthufiafm. But if the Spirit, without the Word, 
 be delufion, the Word, without the Spirit, to the uri- 
 afiifted mind in its natural and corrupted ffote, is dark, 
 unprofitable and unfandlifying. Neverthelefs reafon 
 has been thought fufficient of itfelf to fathom and un- 
 fold the deep things of God. And fee what the re- 
 H 2 jection 
 
J 4-8 Lectures en the Church CatcJnftn. Serm. 12. 
 
 jedtion of the Spirit has come to ; depraved reafon, 
 becaufe not able to comprehend, has mangled and tor- 
 tured the great doctrines of the gofpel ; taken away 
 the whole power of the word, and left it an unani- 
 mated and unanimating lump ; a little better,' and that 
 is all, than the dry philofophy of the Heathen. The 
 •wife and the prudent, they that would be fo without 
 God's making, have very reafonably and juftly had 
 the diftinguifhing and quickening truths of the gofpel 
 hid from them, while thofe very doctrines have, in 
 the plaineft manner, been revealed unto babes by the 
 Spirit, opening their under (bindings that they might 
 underftand the fcriptures. But while man's wifdom, 
 by difclaiming the illumination of the Spirit, at leaft 
 in practice if not in exprefs terms, has put down 
 God's word, I mean as to the diftinguifhing and vital 
 doctrine of it, the people have fuffered irreparable da- 
 mage ; the power of godiinefs has died away, and 
 even moral honefty and decency, being ftript of their 
 main fupports, have been forced to give ground to a 
 general libertinifm and licentioufnefs. I will not con- 
 ceal the truth ; the prcfent dilTolutenefs of manners 
 among us, began in the exploding the operations of 
 the Spirit; fo the Scriptures being a fealed book, be- 
 caufe the key to them was thrown away, every man 
 fet his blind reafon to interpret them j myiteries were 
 let apart or lowered to nothing ; and the gofpel came 
 forth not unlike a painted fun on a canvafs, bearing 
 fome poor refemblance of the original, but abfolutely 
 without light or heat. But this is not all ; our fore- 
 fathers, in the pride of their reafon, having refufed 
 the aid of the Spirit, and thereby miffed of the whole 
 
 fpiritu- 
 
Serm. 12. LeBures on the Church Catechlfm, 149 
 
 Spirituality of God's word, we of this age, their ftiil 
 wifer children, have too many of us proceeded farther, 
 and to the refufal'of the Spirit, boldly added a renun- 
 ciation of the Word alfo, Reafon it feems cannot di- 
 geft many things that are there; fome things in it are 
 not to be comprehended, and how can we believe wha* 
 we cannot comprehend? Others are objectionable; 
 we do not fee the reafonablenefs and conftdency of 
 them ; others are contrary to cur notions of things, 
 neither can we reconcile ii, how God ihould deter- 
 mine and direct as he is fometimes there faid to do. 
 Every Utile pretender to knowledge and debate, will 
 have his fling at the Bible; reafon is fet up in i;s 
 place. Reafon, that noble faculty, which, it iems, 
 is capable of reaching through the univerfe ; of found- 
 ing the very depths of God's government ; can, as 
 if brought up with him, nicely adjuft the meafure 
 of all his counfels, determine the reafon of all his do- 
 ings, and exactly point out what is fit for him to expect 
 from his creatures; in fhort, do every thing, except it 
 be the one needful thing, find out a way how the poor 
 guilty Tinner (hall be faved. 
 
 The contefr you fee is between reafon and Jesus j 
 whether the Fall has left our underftandings darkened 
 and infuflicient to any fpiritual difcernment, and we 
 need to be taught of Jesus, who is come, by his 
 Word and Spirit, to teach us all things which pertaia 
 unto life and godlinefs ; or whether we (land not in 
 any need of this his teaching, having power fuiricient 
 in our own unaffifted reafon to difcern the way of life 
 in the Scriptures without the Spirit, cr to difcover a 
 fcheme of religion for ourfelves without the help of 
 
 H 3 the 
 
150 Leclures on the Church Caiechifm, Serm. 12. 
 
 the one or the other. It is evident, that the}', who 
 ftt up reafon againft the Spirit or the Word, cannot 
 take Christ for their teacher, neither can they fay 
 With an honeit conference, I believe in Jefus, fmce 
 one grand point of the falvation which he claims as 
 his property to give us, and which we, when we fay, 
 we believe in him, declare that we hold from him, is 
 deliverance from darknefs and ignorance concerning all 
 the things of God. The point is of the very firft 
 importance. In fact, nothing can be right if we fail 
 here. Reafon muft firft yield, ctherwife we difpute 
 every ftep of gofpel-falvation -, we quarrel at the juf- 
 tice of God's fentence againft us as finners ; cannot 
 be brought to think we are fuch helplefs creatures as 
 God tells us we arc ; and at no rate can digeft, either 
 his method of juftifying us by the righteoufnefs of 
 another, or thofe other felf-denying duties which the 
 gofpel injoins us. The pride of reafon muft bow, 
 e!fe the falvation of the gofpel will never take place. 
 We muft become fools if we will be wife ; and in order 
 that we may fubmit ourfelves to Christ's teaching, 
 we muft put on the temper of little children, who, be- 
 caufe they know nothing, are pliable tb receive every 
 thing from their parents and teachers. And till we do 
 this, or any farther than we do it, coming wholly for 
 inftrucYion to Christ's Word, and praying for his 
 Spirit, let us. not prefume to fay what contradicts our 
 practice, / believe in Jefus. But, 
 
 Secondly, I believe in Jesus implies this alfo, " I 
 believe in him as my deliverer from the curfe of the 
 law due to me, and threatened againft me for my fins.- 
 I acknowledge myfelf a finner, conceived in fin, the 
 
 deadly 
 
Serm. 12. Lcttures on the Church Catechifm* 15 1 
 
 deadly body of which remains within me ; T cannot do 
 any thing as I ought ; as formerly, fo now I am daily 
 finning in thought, word, and deed, infomucli that at 
 no time, nor in any one inftance, have I been able, or 
 am I now able to anfwer the high, but mod holy and 
 deferable demands of the law. I cannot make any 
 claim to life by my own doings •, for I do not what the 
 law requires of me. On that footing there is nothing 
 before me but death, which God, I am fatisfied, has 
 in perfect righteoufnefs and juftice appointed to be the 
 wages of fin ;. neither have I the lcaft remedy, help or 
 hope in myfelf. I cannot make the injured God fa- 
 tisfa&ion ; in no way can I do this. Not by better 
 obedience, certainly all thought of that is vain ; \% 
 would not cancel pad offences* and the wages of every 
 fin of my life is death ; death, which may not be re- 
 mitted, which mult be endured ; while alfo every day 
 and hour I am finning afrefh, and adding to the num- 
 ber of my provocations and the load of my guilt. 
 I cannot therefore make God fatisfa£tion by better 
 obedience. No, nor would my endurance of ten mil- 
 lions of years imprifonment in hell, retrieve the dif- 
 grace my fins have brought upon him. The wrath 
 to come is eternal, becaufe injured Majefty can never 
 be fatisfied by any meafure of punifhment laid upon 
 finners. There is then utterly no hope in myfelf ; but 
 I have heard of Jesus ; I know him to be the Son of 
 God ; I am fatisfied his bufinefs in the world was to 
 fave finners ; I am affured that infinite God as he is,, 
 he took up our nature; u\ that nature he put all pofli- 
 ble, and more than conceivable honour upon the law 
 by his obedience unto it ; and by hisde^th made fuch 
 
 H. 4 a fatis- 
 
152 Lett ares on the Church Catechijm, Serin. 12. 
 
 a fatisfaetion to God's juftice, as ten thoufand times 
 ten thoufand hells could not equal Him God has ac- 
 cepted in his atonement for finners : for I fee him for 
 his obedience unto death, exalted to glory and immor- 
 tality, as the repreientative of believing fmners. I 
 hear, in confideration of that death, the mod bleflTed 
 promifes ifiued out from the court of heaven, and 
 recorded in that book which fiiall outlive the world. 
 God himfelf has told me, that all that believe in him 
 Jhail not perijh) but have everlajling life. Yea, he has 
 commanded me, upon the peril of my foul, to believe 
 on the Name cf his only -begotten Son. Since then God 
 will have it fo, and will get himfelf glory by freely 
 j unifying the ungodly, I have humbly taken him at his 
 word, and do put in my claim to his pardon and ac- 
 ceptance, in confideration of the obedience and death 
 of Jesus. Hither am I come for refuge, and here 
 do I reft my foul upon the Redeemer's righteoufnefs. 
 Confefling my fins, I lay my hand upon his head, 
 and afk the offered mercy, and proclaim this to be all 
 my falvation : while in the fight of all my guilt, in 
 the profpecl: of death, and judgment and hell, I joyfully 
 take up my word, and fay, I believe in Jesus. Let 
 others feek falvation, and reft their hope where they 
 will, I believe in Jesus." 
 
 Here you find is a plain renunciation of all felf- 
 righteoufnefs, and as plain and full acceptance of the 
 righteoufnefs of Jesus. And, in truth, what an ab- 
 furdity is it, to declare a belief in Jesus for pardon 
 and acceptance with God, when we are cleaving, 
 either in whole or in part, unto a pretended righteouf- 
 nefs of our own ? You cannot but obferve, that to ac- 
 cept 
 
Serm. 12. LeBum en the Church Catechtfm. 1$$ 
 
 cept Christ's righteoufnefs is to difclaim our own 
 as utterly inefficient ; and when we fay, I believe in* 
 Jesus, what do we other than publifh our relinquifh- 
 ing all hope from the one, and our placing all hope 
 in the other, fince it is fo evident that the point be- 
 fore us is a matter of chriftian faith, and that, as 
 perfons faved by grace, we do hereby acknowledge 
 our confent to fuch falvation ? Yet after all, this is- 
 fooner faid than done. There are many things (land- 
 ing in the way of our faying in Sincerity of heart, I 
 believe in Jesus as my deliverer from the curfe of the 
 law due to me and threatened againft me for my fins. 
 Wherefore we (hall do well ferioufly to inquire into 
 this bufinefs. I wouid aik therefore two very plaia 
 queftions. 
 
 1. Are we ail truly made fenfible that we have no 
 righteoufnefs of our own I By righteoufnefs is meant, 
 a conformity with the law of God in heart and life. 
 Whoever can produce this conformity with the law of 
 God, is certainly righteous ; has a righteoufnefs of 
 his own upon which he may fafely frand, and has no 
 manner of need of the righteoufnefs of Jesus the 
 Saviour. But then you mull: take notice, this mult 
 be a perfect conformity of heart and life- and that at 
 all times*) for the law fpeaks but one language, and 
 admits of no abatements. Should there be outward 
 perfect conformity, yet, if the inward be wanting, 
 that could not avail ; yea, and though there fhould 
 be outward and inward both, yet, if it were not al- 
 ways fo, we could not pretend any right, as finlefs. 
 Upon this flate of the cafe, every man without ex- 
 ception is ready to own, " I am not come up to this, 
 
 H 5 W- 
 
54 LeSfures on the Church Catechiftn. Serm. 12. 
 
 we are all Tinners. " Even they who do not fee their 
 hearts, and the ocean of iniquity that is there, cannot 
 help owning, that in word and deed they have many 
 times finned ; and they who do know their hearts will 
 be as ready to own, that matters have been a great 
 deal worfe with them. Now you would be apt to 
 think, when people talk at this rate, they do very 
 readily difclaim all felf-righteoufnefs, and lean on 
 nothing within themfelves. But in truth it is no 
 fuch matter, we have many a fhift under all this ac- 
 knowledgment of guilt to make ourfelves eafy. We 
 have the art of making fmall account of fins, and 
 great account of duties ; putting out the eye of con- 
 viction by the many good things we feemingly do r 
 and teaching our conferences to fay, they are not fuch 
 mighty matters in which we are to blame. We have 
 a Grange dexterity in finding out excufes, and fo let- 
 ting the thing pafs as if it were nothing ; " It is true 
 I was very angry, but they provoked me, and the 
 like," We have a trick of forgetfulnefs ; commit fin r 
 and, in a day or two, all is as if we had never done 
 amifs* We are very ready at comparifons 3 " O 
 I would not do as fuch a one does for the world ! 
 What will the world come to? what, have people 
 loft all fhame?" We are ready to put one .thing 
 againft another, as the faying is, " True, I have done 
 fo and io y but then, in other things, no one can fay 
 any harm of me ; for I am fure no one can fay I 
 am whore, thief or drunkard-" There is no end 
 of thofe inventions which pride will be fuggefting to 
 patch up a fort of righteoufnefs, noon which people 
 will fleep as quietly as if the law had laid no charge 
 6 c againft 
 
Sertn. 12. Lc Shires on the Church CatcchiptL l-0f 
 
 againft them, or as if they were fecured under the 
 righteoufnefs of Christ. Now, brethren, are none 
 of you upon this footing •? Are none of you thinking 
 pretty well of yourfelves upon the whole, and for one 
 thing and another hoping that you are in a tolerable 
 cafe, although you have not fcrioufly ken your loft con- 
 dition as finners, nor come to Jesus to fave you from 
 the wrath that is to come ? This is no uncommon cafe, 
 it is moft certain ; and if it were the cafe of none of 
 us, we (hould not lead the cold, felfifti,. lukewarm* 
 indifferent lives that too many of us do. 
 
 2. But if we are really fenfible that v/e have no 
 righteoufnefs of our own, are we not going about to 
 feek one as well as we can ? It is a common language 
 I know upon fick beds, " O, if I recover, I will 
 never do as I have done." And without queftion what 
 fome do in fkknefs, others pra&ife in health, to wit*, 
 ftifie convictions by refolutions. 
 
 Then again, you may be apt to think in yourfelf,. 
 u Well, for my part, I have done with pleafures and 
 company keeping ; it is not with me now as it was 
 formerly j I have done with the world ; I read my 
 Bible, and keep my church, and fay my prayers... 
 Surely things are altered with me much. for. the bet- 
 ter." 
 
 Or you may go about to fet up your own righteouf- 
 nefs this way, " Come, I will be charitable, I will- 
 give to the poor,''' thinking to make amends for your 
 fins by your liberality. Or this way. again, " O, 
 if I could but forfake and get. the better, of fuch a 
 thing, if it were not for fuch a particular fin that I 
 fo often fall into! That muft be forfaken, and then 
 
 H 6 all 
 
156 Leclures on the Church Catechifm. Serm. 12. 
 
 all will be right. " Devices of this kind are very 
 natural to the pride of man, and which, I doubt not, 
 every perfon here prefent has found his heart bufily 
 employed in at one time or other, But, in the mean 
 time, they are but fo many tricks to heal up the 
 wounds of a gnawing confcience, to flop true con- 
 viction of fin, and to keep us from Christ, without 
 whom we perifh. Can any purpofe, or even practice 
 of reformation, with never fo many good things per- 
 formed by us,, make up for old fins, that is, (for no- 
 thing lefs will do) make them in truth to be none ? 
 If not, if they are frill our fins, are not we ftill 
 chargeable with them ? Who fhould, but ourfelves ? 
 And -has not Gob faid, The wages. of fin h death? How 
 then fhall that fentence be annulled ? There are two 
 capital objections to this fcheme which we are confi- 
 dering. The one is, that a perfect conformity to 
 God's law now^ could I attain it, would make no fa- 
 tisfaction for pafi iniquities 3 for, in that cafe, I fhould 
 only do my prefent duty, and confequently leave the 
 debt of old fins jaft where it was, abfolutely undis- 
 charged. The oiher, that I do not in fact now con- 
 form to God's law, no nor ever fhall, according to 
 the Urict fpirituaiity of it ; fo that, in reality, the 
 ionger I live, the more I enlarge my debt, and the 
 obligation to punifhment. But nctwithftanding this, 
 many flill who have not a righteoufnefs of their own, 
 wili be for getting one as well as they can, vainly 
 hoping to ftand in it before God. 
 
 Now, in either of thefe cafes, you muft needs fee, 
 there can be no real belief in Jesus Christ for par- 
 don and acceptance with God, If either we conceit 
 
 we 
 
Serm. 12. Leclures on the Church Catechijm. 1 57 
 
 we have a righteoufnefs- of our own, or are feeking to 
 get one, we are quite out of God's way of juftifcying 
 the ungodly by the righteoufnefs of Jesus. And I 
 befeech you, let us confider ; we fay, we believe in 
 Jesus : but do we fo, when we truft in ourfelves? Is it 
 poflible I fhould make both my own righteoufnefs and 
 that of Jesus my foundation at once? The truth is, 
 we do not go clofely to the bottom with ourfelves to 
 fee the truth of our cafe ; we have and can have no 
 legal righteoufnefs. That God knows, and therefore 
 in mercy has provided one for us in Jesus. But if 
 you doubt this, ftate the matter fairly before your 
 own confcience. Have you ever anfwered, or can 
 you now anfvver the demands of the law ? If you fay, 
 no ; (and that you muft fay, if you know but never fo 
 little of God's law, and of your own heart) then it is 
 plain to your confcience that you are deftitute of the 
 laws of righteoufnefs, and are a finner. And there- 
 upon the queftion is, how will you get God's favour ? 
 What, by your own righteoufnefs, when you fay you 
 have and can have none ? or by the righteoufnefs of 
 Jesus, which God has provided for you ? God's fa- 
 vour is what you want. But then, fince you are a 
 finner, you have no right to it, and muft be thankful 
 to take it in God's own way; otherwife you will go 
 without it, and your fms, guilt and punifhment reft 
 on your own head. It is the thought of That fhould 
 alarm you. O think of it with ail fobernefs. You 
 have finned, and death ftandeth at the door. How great 
 a death! and how eternal ! O think of your fins, and 
 think of your fen ten ce, and think how you can poilibly 
 efcape, if you neglect fo great falyation I 
 
 SER- 
 
I5& Leftures on the Church Catechifm. Serm. 13,, 
 
 SERMON XIII. 
 
 Acts xvi. 30, 31. 
 
 What mu/I I do to be faved? And they /aid, Believe- 
 on the Lord Jefus Chrifl, and thou Jhait be faved* 
 
 TO believe in Jesus implies this, I believe in 
 him as my Deliverer from all my fpiritual ene- 
 mies. The great fpiritual enemy, under which all 
 the others fight, and by means of which they bring 
 us into any danger,- is Original Sin, varioufly called, 
 the fiejh r the law of fm 9 the body of this death and of 
 fen 9 and many times fen fimply, by way of eminence ; 
 that principle of fin in fallen man, which, on the one 
 band, is enmity againfl God* not enduring either his 
 fervice or his prefence ; and, on the other, is perpe- 
 tually folicit'mg the foul to fenfual, earthly, and devilifh- 
 things; by its perverfe motions filling the imagination 
 with finful and vain thoughts, and thereby blinding 
 the underftanding that it fiiould not difcern fpiritual 
 things, and biafling the will that it {hould not. 
 choofe them. Thefe effe&s, in the full power of 
 them, does the principle of fin produce in the unre- 
 generate , while they, who are indeed regenerate, ex- 
 perience the baleful influence of it ftill abiding in 
 them, both in keeping them from that nearnefs and 
 perfe£tnefs of heart with God, which they earneftly 
 long for, and ceafelefly exciting in them its motions 
 of pride, worldlinefs, and carnality. It is by means 
 
 ©f 
 
Serm. 13. LeRures on the Church Caiechiftn. 159 
 
 of this principle, that the men, or things of the 
 world have influence and power to flop, and retard 
 the believer in his progrefs to glory ; or that the devil 
 can gain any effectual opportunity to difrnay, or fe- 
 duce us. Finally to be delivered from this body of 
 fin, is the believer's firft defire ; I Jhall befatisfied when 
 I awake with thy likenefs. But, in the mean time, he 
 earneftly wifhes -as well to be kept from the power of 
 it (fo that he may be always enabled to oppofe its fug- 
 geftions, whenever upon occafion, from without, of 
 the world, or the devil, they rife up in him pleading for 
 indulgence) as to find its influence abating, and its 
 ftrength declining, from day to day. 
 
 This mews you what the believer means by his fpi- 
 ritual enemies. And the ground of his believing in 
 Jesus for dominion over them, is twofold ; partly, be- 
 caufe he knows and finds that he cannot of himfelf 
 either obtain or keep the maftery of them ; and 
 partly, becaufe he knows the Saviour can. — He 
 knows he cannot himfelf from the very nature of the 
 thing, becaufe it is the property of this principle of 
 fin to keep him from God, and to. lead him quite the 
 other way in a courfe of indulgence, covetoufnefs, 
 and pride of one fort or another ; and this principle 
 is in him, and actually conftitutes his prefent nature, 
 fo that it muft of courfe, as every creature's nature 
 does, reign over him, if left to himfelf, without ei- 
 ther will, or power in him to reftrain it. Nor is this 
 all the proof he has of his infufficiency hereunto. 
 Experience has taught him, and does teach him the 
 fame thing. The body of fin has had, and frill has 
 its weight. It always keeps him from living fo near 
 
 to 
 
160 Leclures on the Church Catechifm. Serm. 13. 
 
 to God as he would, and from being difpofed towards 
 him as he wifhes and ought to be j while alio he finds 
 every day, that thole finful motions which are proper 
 to it are too many, and too bufy, that he fhould be 
 able in any one inftance to keep his conduct undefiled 
 by them, or free, in many fad inftances, from fuch 
 fuccefs, as abundantly {names and grieves him in feeing 
 thereby what he is. Scripture alfo adds its teflimony 
 unto his abfolute inability to fubdue his fpiritual ene- 
 mies, afTerting, in the plainer!: terms, that without 
 Chr'ift we can do nothing, alluring us, that in us, that 
 is, in our fiejh, dwelleth no good thing, and afcribing 
 all the good that is wrought in any of us unto God,. 
 who, it is faid, him/elf worketh in us both to will and 
 to do of his good pleafure. — But what he knows himfelf 
 unable to do for himfelf, he knows Jesus is able to 
 do for him, who was raifed up, thai we Jhould be 
 faved from our enemies, and from the hand cf all that 
 hate us, fo that being delivered we might ferve hi?n % \ 
 without fear, in holinefs and right eoufinefis before him all 
 the dap cf our life. In which regard Jesus is faid to 
 be made of God unto us fianclification. This is a cha- 
 racter in which he is reprefented by the Prophet: He 
 fall Jit as a refiner and purifier of fiver, and he Jlmll 
 purify the fins of Levi, and purge them as gold and 
 fiver, that they may offer unto the Lord an offering in 
 righteoufnefs. Then Jhati the offering of fudah and jfr- 
 rufialem be pleafant unto the Lord. His fulfilment of 
 which is attefted by tne Evangeliil in the perfon of 
 himfelf and of all believers, Of his fidnefs have all 
 we received, and grace for grace. As to this point 
 therefore, he who profeflcs belief in Jesus, doth 
 
 thereby 
 
Semi. 13. LeZlum on the Church Catechifm. 16 1 
 
 thereby difclaim dependence on his own ftrength, (if 
 the term be not improper, fince in fpiritual things, 
 and againft his fpjrituai enemies,he has evidently none) 
 and declare his truft is in the ftrength of Jesus. 
 How this matter (lands with us in fed ought to be 
 confidered. The point is, have we a real experience 
 that there is a principle of fin in us, which mud ab- 
 folutely prevent us from every thing good, if we are 
 left to ourfelves, neither enabled nor fupported by the 
 grace of Christ ? 
 
 If we rind fuch a principle of fin in us, the ten- 
 dency of which is to keep us from God, and fix us 
 upon the purfuits of this prefent world, then the cafe 
 is clear, and we muft feek help where we can obtain 
 it. But can we feek that help, when either we deny 
 there is any fuch principle in us, or though we own it 
 in fpeculation, yet have not concern enough about 
 our fouls to take any care it may not rule over us ? 
 There are they who deny it, though themfelves are 
 among the moft pregnant proofs of it in the whole of 
 their conduct, being evidently led along by principles 
 of pride, or covetoufnefs, or fenfual inclination ; 
 which it were hard to conceive how they could have 
 contra&ed by the mere force of cuftom ; and the uni- 
 formity of which in all the children of men abun- 
 dantly fhews to be the effects of that fame one prin- 
 ciple of iin which is in the nature of all alike, and 
 makes our hearts as like one another as our faces. 
 But though you own your fallen {late doctrinally, 
 what can it avail while you have no concern to be 
 converted unto God, and daily renewed in your mind 
 by the power of the Holy Ghoft ? How, in that 
 
 cafe s 
 
162 Leftures on the Church Catechifm, Serm. 13, 
 
 cafe, can you believe in Jesus ? You may declare* 
 renunciation of your own ftrength, and an acceptance 
 of his ; but, if all be in your head, you are juft 
 where you were, and be allured, once for all, Jesus 
 is no Saviour of yours. Yet, my dear brethren, 
 what proof can many of you give that it is at all 
 otherwife with you ? If you were really fenfible that 
 you wanted the grace of Chrift to deliver you from 
 the power and dominion of original fin, fupported, 
 as it is, upon its throne by the wiles of the devil 
 and the enjoyments of the world ; and if at the fame 
 time you heartily defired to be fet free from that de- 
 ferable fervice, would you not, knowing that Jesus 
 alone was able to help you, make very frequent, and 
 importunate applications for his aid ? But now, fay 
 in confcience, when did you fo? When did you fall 
 down before him and fincerely befeech him, that he 
 would vouchfafe to deliver you from that body of fin 
 you found in you ? I do not afk, when you did fome- 
 thing which you call faying your prayers, and doing 
 your duty (that you may do a great deal of after a 
 certain manner, and be even nothing the better) but 
 I afk, when you prayed for a new heart ; to be fet at 
 liberty from fin ; to have that pride which is in you 
 done away ; your covetoufnefs mortified ; your love 
 of pleafure, company, and indulgence crucified ? 
 What, never ? No, I am perfectly aflured, never to 
 any purpofe ; never heartily and honeftly. You have 
 not done it, and you do not do it; you know you do 
 not, and I know, as well as you, that you do not. 
 Nay, you are faying, does the man pretend to know 
 our hearts, can he know what paflcs in our chambers 
 
 and. 
 
Serm. 13. Lettures on the Church Catechifm, 163 
 
 and clofets ? Yes, verily, thus far I certainly know, 
 and fo may any one elfe, that neither in your cham- 
 ber, nor in the church, nor any where elfe, you really 
 pray for a new heart, and deliverance from the do- 
 minion of your finful nature ; for if you did, you 
 would be moft afiuredly fet free ; fince God has pro- 
 mifed to give the fpirit to them that afk him j and 
 vet you are not fet free, but are as much as ever the 
 flave of your own lufts ; as much as ever without God 
 in the world j proud, wilful, impatient, earthly, 
 covetous, idle, vain, intemperate as much as ever. 
 And yet. you .will be faying, I believe in Jesu?. 
 Surely you can have no thought of what you are do- 
 ing when you fay fo, fince it is (o manifeftly falfe, 
 and the contrary is this moment fo inconteftibly evi- 
 dent to your own confcience. O, Sir ! confider, how 
 that word, / believe in Jefus, which you have fo often 
 faid in vain in the midft of God's people, and as if 
 you had been one of their happy number, confider 
 how that word muft rife up in the judgment againft 
 you ? how it muft fhame, confound, and condemn 
 you in the face of the dishonoured Jesus fitting on 
 the clouds of heaven with the afTembled world before 
 him, attended by the whole hoft of miniftring an- 
 gels, and holding up the righteous balance to weigh your 
 doings in order to the allotment of your place of future 
 eternal refidence, whether it fhall be heaven or hell. 
 
 Fourthly, To believe in Jesus implies this alfo ; I 
 believe in him as my full, final, and eternal deli- 
 verer : which is as much as to fay, I look for a per- 
 fection of holinefs in my foul, a glorious refurreclion 
 of my body, and a life everlafting in him. Chrift is 
 
 not 
 
1 6 r Lectures en the Church Catechifm. Serm. 13. 
 
 not only of God made unto us wifdom and righteouf 
 nejs and fanfiificauon* but alfo redemption-, which as 
 it ftands distinguished from the other three, has re- 
 ference to the final completion and fmifhing of his 
 work of falvation begun in the prefent exercife of his 
 offices towards us, as our prophet, prieft and king, 
 by whom we are now (as many as believe) taught, 
 juftif.ed, and falsified. Perfection of happinefs is 
 impofiible without thefe two things, Firfl, Perfect ho- 
 hnefs in the foul. Without holinefs 'no man fry all fee 
 t!:.- Lord-, abfolute unholinefs is a total difqualiflcation 
 for any fuch fight of God, as brings the leaf! meafure 
 of happinefs along with it : and therefore perfed holi- 
 nefs is abfolutely neceffary to perfect happinefs in God. 
 And this our profefTor waits for in Jesus, and by the 
 operation of his mighty grace. He cannot effect: it of 
 htmfelf : as well might he have made himfelf out 
 of nothing. It is a divine work, and is called creation 
 in the fcriptures. In the old creation God finifhed 
 that whole glorious work in fix days, but the per- 
 fecting this unto its whole beauty, glory, and order, 
 is carried on progrefiively, beginning in regeneration, 
 which is the firft implanting in the foul of the fallen 
 creature that principle of grace, which gaining ftrength 
 by perpetual influences of the Spirit who firft begat 
 it, and by various difcipline of every kind fuited 
 thereunto, grows up towards that perfect ftate to which 
 it {hall be advanced in the future world - } when, be- 
 fides other difpenfations in this life, which have tended 
 and been made effectual to the daily mortification of 
 the body of fin, the whole of it fhall have been ut- 
 terly deftroyed by death, and Jesus prefent the Church 
 
 unit 
 
Serm. 13. Lectures on the Church Catechifm. 165 
 
 unto himfelf, holy, without blemijh, fpot, wrinkle, or 
 any fuch thing, in virtue of that moft certain but in- 
 expreflible union fubfifting between him and it. 
 
 Now, my friends, what can the polifhing of philo- 
 fophy do in Co great a bufinefs ? There has been much 
 talk about governing the pa/Hons, and retraining the 
 appetites, and bringing up the mind to a manly ftea- 
 dinefs, by the force of reafon. This was well at- 
 tempted indeed by thofe who had no greater light. 
 But alas, how unfuccefsfully ! The principle of fin* 
 which is in all, only took another road ; and by the 
 excefs of pride laid reftraint on the. rage of inclina- 
 tion. To be born again, to be perfected in holinefs, 
 is the work of God. In vain may we think of at- 
 tempting it by our own powers. As well might an 
 angel efTay burning up the univerfe, to make a new 
 heaven and earth out of its afhes. But to know what 
 the work is, confounds all human confidence, and 
 every foul fenfible of its own infufEciency cries out. 
 Create in me a clean heart, O God, and renew a right 
 fpirit within me ! To renounce ourfelves here feems 
 to be but little; to believe in the power of Jesus to 
 reftore us to the perfection of holinefs is a greater 
 matter ; but the main thing of all is, to be looking, 
 waiting for, longing after, and driving to obtain this 
 perfect holinefs. I believe in Jesus to perfect my 
 fpirit in holinefs, implies indeed a renunciation of all 
 help in myfelf for it ; but then it implies more, 
 namely, that I am expecting it at the hand of Jesus, 
 that it is my grand object and aim that he may purge 
 and purify my foul daily, and at laft finifh his work, 
 becaute I earneftly long to be fit for God 5 to be per- 
 
 feaiy 
 
1 66 Leftures on the Church Catechifm. Serm. 13. 
 
 fecYly like him; to have done with fin for ever; and 
 to be as the bleffed angels, vvhofe fouls bear the ex- 
 acleft impreiuon of God's glorious perfections, who 
 fee his face, and are infinitely happy in fulfilling his 
 commandments and hearkening to &c voice of his 
 words. This is the main point. Without this, all 
 pretended belief of the power of Jesus to reftore our 
 fallen nature is but fancy and fpeculation, leaving us, 
 where it found us, in our fallen ftate, unmeet for 
 God, and what then meet for ? Ah ! Brethren, ye 
 know 5 ye certainly know. Ye have heard of fallen 
 angels : and what are they meet for ? It is for ever- 
 lafting fire their unholy fouls are fit; and, furious as 
 they are, they tremble in the expectation of it. And 
 what? have you no better hope? Is this alfo your 
 expectation, to have your portion with devils ? Sirs, 
 there are but two places that I ever heard of in the 
 eternal world, heaven and hell. Now as many of 
 you as are unholy are not fit for heaven ; but ye are 
 fit for hell : ye carry every qualification for it daily 
 about you. You may think what you pleafe, but a 
 tp(rit that Hands out againft God's government, and 
 will not ftoop to his law and providence ; a fpirit of 
 pride and high-mindednefs, that feeks itfelf, and takes 
 to itfelf the praife and glory of every thing ; a fpirit 
 of ambition, that wants to make a figure, and to 
 hold others in fubjeaion ; a fpirit of anger, revenge, 
 and bitternefs, a fpirit of refentment and implacable- 
 nefs ; a fpirit of envy, and jealoufy, is a ftate of quali- 
 fication for hell 5 and what makes any man meet for 
 the fociety of thofe malignant fpirits, who fhall be 
 {hut up therein for ever, and eternally prevented from 
 
 vexing 
 
Serm. 13. Leftures on the Church Catechifnu 167 
 
 vexing any others but their aflbciates with thefe hor- 
 rid difpofitions. And are any of us preparing for 
 hell ? making ourfelves daily more meet for that ter- 
 rible place? None'defignedlyj but every foul of us 
 really, who is not feeking after holinefs by the power 
 of the Holy Ghoft. It is awful to think what a 
 condition many of us are in ! For;are we all feeking 
 holinefs ? All of us feeking the mortification of our 
 corrupt affections, and the renewal of our hearts after 
 God's image and likenefs ? It is impoflible. Can it 
 be ? What, when fome are mad after pleafure, and 
 •fome are mad after company, and fome are mad after 
 money ? When we live in the practice of known fins, 
 and in the neglect: of known duties ? When we will 
 not bear to be told our faults, or if we mufl bear to 
 hear them, take no care to mend them ? When, m 
 (hort, it is fo evident, that the purfuit of holinefs is 
 not our main concern, and any thing that looks like 
 it is but taken up by the bye? Yet furely they have 
 made the better choice, who are feeking the inhe- 
 ritance incorruptible, undented, and that fadeth not 
 away ; and who, inftead of making provifion for the 
 flefh to fulfil its lufts, and of laying up treafures upon 
 earth, are preparing for glory, and laying up for their 
 fouls treafures of grace that will never wax old, but 
 endure unto life everlafting. Thefe are they, and 
 thefe only, who can truly fay, I believe in Jesus. — 
 This is one qualification for perfect happinefs, namely, 
 perfection of holinefs in the foul. o.dly 9 The other 
 is, a fpiritualized body, which may not only enjoy 
 perfect health and vigour, but alfo, inftead of being 
 a clog to the foul, as the cafe now is, may be fitted 
 
 to 
 
168 Leclures on the Church C ate chifm. Serm. 13, 
 to aflift and ferve it in all its holy operations and em- 
 ployments. Such is the now glorified body of Jesus 
 unqueftionably, and fuch fhall be the refurreaion- 
 body of all his faints, for he (hall fafhion them like 
 unto his glorious body by his mighty power. Of 
 this point I fay nothing farther at prefent, as it will 
 have a diftina confederation in the end of the Creed. 
 Only fuitably to our purpofe I remark, that Jesus 
 muft give this glorified body ; for furely no man can 
 take it up of himfelf, and that it is what our profeflor 
 waits for at his hands. The glorious profpeft re- 
 freshes his fpirit under prefent pain, and approaching 
 diffolution. / know that my Redeemer llveth, he is 
 ready to fay on every prefling occafion, and that he 
 jhallfiand at the latter day on the earth \ and though after 
 my /kin worms defiroy thh body, yet in my fiejh JbaU I 
 
 fee God. 
 
 « And when that happy day (hall be come, when 
 the laft enemy, (glorious thought, the 1 aft ! therefore 
 Satan fhall have been put under my feet before, there- 
 fore fin fhall have been deftroyed before, therefore all 
 danger of hell fhall have been paft before) when the 
 laft "enemy (hall be deftroyed, then what remains for 
 me but an endlefs weight of glory r I fnall fee God, I 
 fhall fee him as he is, I fhall be like him, I fhall be for 
 ever with the Lord. How glorious then my Cervices, 
 I fhall fing the fong of the Lamb for ever. I fhall 
 rehearfe to liftening faints the ftory of my falva- 
 tion ; and provoke attending fpirits to join my praifes. 
 I {hall fit at the feet of my Lord, fecure, happy, 
 ravifhed with unutterable joy everlaftingly. Glorious 
 expedation ! But when, my foul, fhall thefe things be? 
 
 Why, 
 
Serm. 13. Leclures on the Church Catechifm. 1 69 
 
 Why, the laft enemy is death, and death is near at. 
 hand. It is but till death, my foul, and then all thy 
 forrows ceafe, all behind is glory. Be fledfaft, my foul; 
 thy hope is not in vain. O the love, the power of 
 Jesus ! Jesus fave me ; thou art able to fave me every 
 way; thou art all my falvation. Here I am, Jesus, 
 I believe in thee, as the guide of my feet, as the Lord 
 my righteoufnefs, as the Lord my ftrength, as my full 
 and final deliverer from all my enemies, I believe in 
 thee ; and renouncing all other help, unto thee I com- 
 mend my foul." 
 
 Let us now collect together the whole, and fee in 
 one view what is the full force and meaning of thefe 
 words, / believe in Jesus. I am a fallen creature, 
 the offspring of finful Jdam> every way wretched and 
 helplefs, ignorant, guilty, impotent, and without 
 hope in the future eternal world. But I know there 
 is a Saviour, Jesus, who, I am well affured from the 
 word of God, and from what I am told therein of 
 his perfon, offices, and tranfaitions, is fully able to 
 help and fave me. I have heard his free and full in- 
 vitations, and being encouraged by them, I do, as 
 my duty is, take him to be my Saviour, renouncing 
 all hope from myfelf or any other befide him. And 
 accordingly 1 do hereby declare in the prefence of 
 God, and of his Church, that I avouch Jesus for 
 my Saviour ; that I have no allowed dependence on 
 my own wifdom to inftrucr. me in the things relative 
 to the in ter efts of my foul ; but that I do implicitly 
 give myfelf up to the words of Christ, oefiring to 
 be directed into the knowledge of them by the illu-. 
 ruination of his Spirit, and determining that hcw- 
 
 vol. i. I ever 
 
JJO Ltftures on the Church Catechijm. Serm. 1 3. 
 
 ever they be above my comprehenfion, or contrary 
 to my pride and inclinations, I will receive them as 
 the only rule of my faith and practice. I do farther 
 confef?, what I fledfaftly believe, and whereon I reft 
 my foul, that in the obedience and death of Jesus 
 there is hope alone for poor gui!ty finners like myfelf : 
 J difclaim all other confidence. I own, in this moft 
 public manner, that I have taken refuge in the Re- 
 deemer's righteoufnefs j and whatever boldnefs I now 
 have to call upon God as a Father, or whatever 
 profpecl: of being with him as my God for ever, it 
 has no other foundation, I defire it may never, and I 
 am fully perfuaded it can never have any other foun- 
 dation than the obedience and death of Jesus. And 
 as I have taken him to be my righteoufnefs, fo alfo to 
 be my ftrength. I know myfelf inefficient to any 
 thing good. I afcribe it to Jesus that I am not Hill 
 dead in trefpafTes and fins, that I have the leaft grain 
 of faith in God or fpark of love towards him in me. 
 I am perfectly fatisfied that without him I can do no- 
 thing, and that his grace is fufficient for me. Sin* 
 cerely defiring deliverance from all fin, and the fancli- 
 fication of my whole fpirit, foul and body to God's 
 life and glory ; I do and defire always, to depend upon 
 him to work this ail-effectually upon me by his Holy 
 Spirit, waiting for it in prayer, patience, and thank- 
 fulnefs. And finally, I avow him to be all my falva- 
 tion for the eternal world, to perfect my foul in holi- 
 nefs, to raife my body from the duft, and to give 
 me everlafting life. In the full force and meaning of 
 all which, and of whatever elfe lies within the feepe 
 
 of 
 
Serin. 14. Lcfiures on the Church Catechifm, %j% 
 
 of his faving power, I fay here in the prefence of you 
 ail, I believe in Jefiis. 
 
 Now, brethren,. can we adopt thefe words in this 
 their proper meaning ? Ah that we could all of us ! 
 how happy mould we then be ! For, verily, blefTed is 
 he that believeth; you fee plainly that to believe in 
 Jesus is the whole of chriflianity. Therefore to be 
 without this faith, this practical faith, is but to have 
 at beft a name to live. Let us examine our hearts. 
 Let us prove ourfelves, whether we be in the faith* 
 It will not fail to do us good one where or other ; it 
 will (hew us our hypocrify, if we be infincere ; and 
 if we be found faithful upon the trial, what comfort 
 will it not afford us ? May the great God, who made 
 11s for his glory, give us grace to believe in hi* Son 
 Jesus Christ, to the praife of his name, and to our 
 eternal falvation, through him the fame Jesus Christ 
 our Lord. 
 
 SERMON XIV. 
 
 Acts xvi. 30, 31. 
 
 What mujl I do to be faved ? And they fold, Believe to 
 the Lord Jefus Chrift, and thou Jhalt he faved. 
 
 IN fpeaking to the fecond branch of the Creed, re- 
 lative to the Son, and his work of Redemption, 
 I told you that it contained two parts. Firfl 9 A pro- 
 feflion of faith ; I believe in Jesus. Secondly A decia- 
 
 I 2 ration 
 
.1-2 Leclures on the Church Catechifm, Serm. 14. 
 
 ration of the grounds upon which fuch belief doth 
 ftand. The former having been fully fpoken to, we 
 -enter now on the latter. And the firft thing, whereon 
 we profefs our belief of the fufficiency of Jesus to fave 
 us, is, that we know and are fure that he is CbriJ?, 
 jduly fet apart, and duly qualified for the office and work 
 of a Saviour. 
 
 As to the meaning of the term Chri/I, it is no other 
 .than Anointed, which alfo the word MeJJlah fignifies. 
 J3ut we muft confider the force of the expreffion, as it 
 belongs to Jesus. Now it is plain, that he is called 
 .Christ, in the New Teftament, in an eminent and 
 extraordinary way; fo that, though others before him 
 .were indeed anointed, yet to none of them befide him 
 is the title Christ applied, as it were for a name 
 whereby to be ordinarily diftinguifhed. And becaufe 
 of this peculiar eminency he is often called, The Chrijl; 
 which manifeftly implies, that he is fuch in a manner 
 peculiar to himfelf ; as alfo it denotes an expectation 
 grounded upon promifes, that fuch a Christ in that 
 eminent way, of which all other anointed perfons were 
 but fhadows and figures, fhould appear in the world. 
 
 Among the Jews, three forts of perfons, Prophets, 
 Priejis and Kings, were folemnly fet apart to their 
 jrefpeclive offices by the ceremony of anointing with 
 oil. In conformity with which, the Saviour, in whom 
 the whole defign of the Jewim constitution centred,-in 
 whom it was to have its intended i$ue$ and who was 
 to execute all thefe three offices, in the whole faving 
 difcharge of them, unto the church, muft of neceffity 
 alfo be anointed thereunto. As a prophet, he was to 
 reveal the whole will of God j as a prieft, he was to 
 
 make 
 
Scrm. 14. LeSiures'on the Church Catechifm* 173 : 
 
 make fatisfacYion and interceflion for fin ; as a King,- 
 he was to gather, govern, and protect, his people. 
 Upon his full difcharge of which offices depends the 
 whole fuccefs of his mediatorial undertaking, both as- 
 the glory of God and our falvation are concerned 
 in it. 
 
 Confider the peculiarity of this undertaking, and 
 you will fee the neceffity of his being authoritatively- 
 appointed unto it, as alfo furnimed for it. The mat- 
 ter {lands thus : Man by Mam's fin was fallen from* 
 God. Hereby, on the one fide, divine Majefty had* 
 fiiffered an infult, which could not be paflcd over 3 - 
 c.onfiftently with the glory due thereto, without a •se- 
 paration made to it, and which, whether it fhouid bo- 
 made at all iiv behalf of the offender, and of what* 
 kind it fhouid be, lay intirely in the will of God, 
 the injured party; and, on the other part, through 
 the fame apoftafy, there was fuch a departure as 
 amounted to downright enmity againft God ; marv 
 was as unwilling to come to any terms of accommo-- 
 dation with his Maker, as he was unable to find out* 
 any ; or mould he have found them, to perform the 
 condition of them, in any manner that would at once- 
 comport- with God's glory and his own falvation,- 
 Perfe&ly to heal this breach was to he the bufinefs of 
 a- Mediator 5 and you find his bufinefs was to make- 
 God fatisfa&ion for the wrong done him; and to 
 prevail with man to accept of an offer of peace made- 
 by God, in confutation of that fatisfaction, and to 
 return to his place and duty. In which views it is 
 manifeft, that he muft be duly authorifed to make 
 afatisfaclion for the offender which God would ac- 
 I 3 cept, 
 
174 LeSfures on the Church Catechifm, Serm. 14. 
 
 cept, (for it muft needs be made according to God's 
 pleafure, and in fuch a way as he could be content 
 with) and then, not only muft he be authorifed to 
 make this fatisfa&ion, but alfo in God's Name to 
 declare, and publilh God's having accepted it, and 
 his inviting, and commanding all men to come unto 
 it j nor is this all, he muft have authority alfo to 
 confer the whole benefits of this fafcsfa&ioa on fuch 
 as fhould feck to have the bleiTing cf it. But, not 
 only muft he be thus endued with proper authority » 
 on God's part, he muft have alfo a power to work en 
 the hearts of men, to bring them to fee the mifery of 
 their apoftate ftate, to relieve them from, and encou- 
 rage them againft their fears that muft neceffarily rife 
 upon fuch a difcovery, by the application of his fa* 
 tisfaction ; and finally, to change their hearts unto a 
 love of God, who is naturally the object of their 
 hatred, into a complacency in him, and chearfulnefs in 
 ferving him. All this is in fewer words, he muft be 
 a Prieft, to make fatisfaaion for finners to the glory 
 of God, and an IntercelTor, through whom they may 
 have free accefs unto him, without difgrace done to 
 his moft holy Majefty by their unworthinefs, and with- 
 out difcouragement on their part, becaufe of it ; he 
 muft be a Prophet, to declare, in the name of God, 
 the falvation he hath procured ; to convince men in 
 their hearts of their abfolute want of it, and of its 
 fufiiciency to relieve them : he muft be a King, to 
 confer authoritatively this falvation upon all that 
 humbly fue for it, to defend them from their enemies, 
 and to maintain a fpiritual dominion in their hearts. 
 Upon thefe confiderations it appears, that he muft be 
 
 duly 
 
Serm. 14. Lectures on the Chittch Catechipi. ,xy 5 
 
 duly aulhorifed for his mediatorial work, and alfo duly 
 qualified. That he was both the one and the other, 
 both folemnly confecrated unto it, and fully fitted for 
 it, being anointed King, Prieft and Prophet for this 
 very purpofe, you declare when you fay, / believe in 
 *fefus the Chriji. Wherein you profefs your belief of 
 thefe two things relative to > and implied in his anoint- 
 ing, as together conftituting him an authorifed, qua- 
 lifted, and ample Mediator for the exercife of his 
 Kingly, Prophetic, and Sacerdotal work, and the ful- 
 filment of God's defign, refpecting his own glory,, 
 in that tranfadion. 
 
 Fir/l, That he was folemnly confecrated, inaugu- 
 rated, and kt apart to this work, according to the" 
 purpofe of God before the worlds were, and accord- 
 ing to the tenor of the covenant of redemption, by 
 the exprefs defignation and open declaration of the 
 Father, whereby he was publicly fealed" and inverted 
 Prophet, Prieft and King, and God's commiflioning 
 him thereto, with full power and authority, was" 
 avowed and declared. That he was thus confecrated 
 hereunto you have been taught to believe from God's 
 teftimony to this very thing, as by the many wonder- 
 ful works that he wrought by him, and in confirmation 
 of his miffion, fo efpecially, by that open declaration^ 
 at the time of his baptifm, when the Spirit like a dove 
 defcended and lighted upon him ; and lo awice from hea- 
 ven^ faying^ This is my beloved Son in whom I am well- 
 pleafed, A teftimony which our Lord himielf after- 
 wards refers to as fully declarative of his commiiiion, 
 and as being nothing lefs than God's feal put unto it 3 
 for the conviction of the world, that he- came fully 
 L 4r im- 
 
Jj6 Leclures on the ChufchCaiechifm. Serrn. 14. 
 
 impowered : Labour for that meat vjhich endureih unto 
 eternal life, which the Sen of man jkall give unto you ; 
 for him hath God the Father fealed. 
 
 Secondly, Befides his confeeration, you believe alio 
 his qualification, as the other thing implied in his 
 anointing. And this, is his receiving in his human 
 nature the fulnefs of the Holy Ghof, which, you are 
 exprefsly allured, was given to him without meafure y 
 John iii. 34. Hereby he was furnifhed with every 
 gift and every grace, that could pofiibly be needful 
 to the difcharge of all and every part of his work, 
 as to what related to his human nature therein, to 
 offer himfelf freely, and without fpot unto God, to 
 declare the whole will of God, and to attend upon the 
 miniftrations thereof with the demonftrative illumina- 
 tion of the Spirit, to direct, affift, fan&ify, and build 
 up his people unto a meetnefs for the heavenly inhe- 
 ritance. In fhort, as he was conftituted, and confe- 
 crated to the office of a Saviour by the defignation 
 and declaration of the Father, fo was he by him fur- 
 nifhed and qualified by the unlimited beftowment of 
 every gift and grace of the Spirit neceflary thereto. 
 And in both thefe together confifts his anointing. 
 From the nature of his office, as one who was to me- 
 diate between God and his apoftate creatures, neither 
 of them could be wanting ; his confeeration and his 
 qualification muft go hand in hand. Had he not 
 acted in God's name, and been inverted with his 
 authority, his qualifications and actions would have 
 been without divine warrant; and had he. been only 
 authorifed, and not furnifhed, he had been unequal. 
 to the work he was fent to perform. Happy for us 
 
 that 
 
Serm. 14. Leilures on the Cthurch Catechifm. 177, 
 
 that his commillion and qualification are fo ample • 
 and that we have the tedimony of fcripture, (I mightr 
 fay alfo of experience) that our Saviour Jesus is fully 
 authorifed, and fitted to teach us as our Prophet; to 
 atone and intercede for us, as our Prieft ; and to rule 
 and defend us, as our King. 
 
 But now, Brethren, we may know all this, and yet 
 come utterly ffiort of the full meaning and purpofe of 
 this word, Chr'iji^ here in the Creed. The perfon 
 here fpeaking is fuppofed to. have entered into the de- 
 fign of this unction or anointing, and in fome raea-- 
 fure to have his heart and conduct in conformity with 
 it. Does he fay, I believe Je^us .was folemnly au- 
 thorifed and amply fitted to teach me the will of God, 
 that I mould pay no mannsr/of regard to it, remain 
 in ignorance of it througn my own careleflheft, 
 or proudly difpute the truth of what he fays ? Does 
 the believer declare, I know Jesus was conflituted 
 and qualified to make atonement for fin, that I fhould 
 make no manner of ufe of that atonement, either 
 {landing upon my own righteoufnefs, or never feri- 
 ouily confidering my finfulnefs and mifery, that I 
 may feek the benefit of his ? Is Jesus, does he fay, 
 ordained a King, and furnifhed with every kingly 
 requifite, that I fhould remain ferving my lulls, op T 
 pofing his kingdom, and growing daily more ripe for 
 destruction in the increafing hardnefs and impenitency 
 of my heart? Thefe you fee are flat contradictions to 
 a true belief of the unction of Jesus unto his offices. 
 The very reverfe is the true fpirit of faith. Arid when 
 the real believer fays, " I believe in Jesus the Anoint- 
 ed^' he takes comfort from the perfuafion, which 
 I 5 the 
 
ijS Leclures on the Church Catechijm. Se'rm. 14. 
 
 the allured confecratlon and qualification of Jesus 
 give him, of his power to fave \ and honeftly defires,. 
 that he may partake of his faving help in all thofe ofncefc 
 unto which he is thus anointed. 
 
 You fee then the full -purport and meaning of the 
 word Christ, as it ftands connected with Jesus, 
 muft be this ; " I believe in Jesus, as my only 
 Saviour," (for it has been obferved that the word 
 Jesus, mud: be carried forward to every point fol- 
 lowing in this fecond branch of the Creed) " and I 
 believe in him as my Saviour, to deliver me from 
 darknefs, guilt and fin, among other reafons after- 
 wards to be mentioned,' firft of all for this, becaufe I 
 know him to be Christ, defigned, and fet apart by 
 God, and fully furnifhed for his office. And feeing 
 God hath appointed, and fitted him to be a Prophet, 
 Priefr, and King to me, I do defire always to give 
 honour unto God's appointment herein ; and, at the 
 fame time, to afcribe all the glory I can to my Saviour* 
 thus conftituted and fealed by the Father, as welL 
 as furnifhed by the fulnefs of the Holy Ghoft, by 
 yielding myfelf with all reverence, humility and fub- 
 million unto his teaching, righteoufnefs and grace > 
 holding it my greateft prefent bleffing to partake of his 
 unction in all thefe refpecls, and defiring, and defin- 
 ing to wait perfeveringly upon him in all his appointed 
 ways, that I may continually receive grace for grace 
 cut of his fulnefs till, in the faithful difcharge of all 
 his offices towards me, he bring me to his everlafting 
 kingdom. And this is my meaning, when I make my 
 nrofeffion and fay, / believe in Jefii Cbri/2" 
 
 6 Well 
 
Serm. 14. Leaures on ilJe. Church Catecblfm. 1 79 
 
 Well now, and what, fay our hearts to this ? Is 
 this the real fentiment we have within us ? Do we 
 honeftly defire tobe thus, minded towards Jesus, con- 
 fidered as the Anointed of God ? I will endeavour to 
 fhew a little how you may know if this is not your 
 cafe ; and then I will help you to fee how far it is 
 your cafe;, and conclude with certain encouraging 
 thoughts arifing from the unction of Jesus. 
 
 I. I will endeavour a little to fhew you how you- 
 may know if this is not your cafe. And this moffc 
 certainly it is not, 
 
 ■ t Firfi* If you have never deeply found the want of a* 
 Saviour \ for then it is impoflible you fhould have 
 received, him whom God has fent to you with full 
 authority and ample qualification. Now of fuch there 
 are doubtlefs very many in the world, and, without; 
 queilion,. in this congregation. Chrifr. found many 
 or' that ftamp in his days, people who were whole, 
 and did not need him who was come to-feek and lave 
 that which was loft. If you have been fatisfying 
 yourfelf with comparifons, if you have been flaying 
 yourfelf upon an outward decency, if. you have never 
 entered into the depths of your own heart, and are a 
 ftranger,. whether to the facl of your fallen nature, 
 or to the evil of it, and the danger of that eflate ; if 
 you have not been brought to inquire, what you 
 fhould do to be faved from an in-felt experience of 
 your exceeding vilenefs, and with a real concern in 
 refpe£l of which every earthly thing appeared to you* 
 worthy of no confideration ; if you have gone on 
 with the multitude, and thought nothing of thefe 
 I 6 ferious 
 
180 Leffures on the Church Catechifm. Serm. 14. 
 
 ferious matters, leaving them to vifionaries and en- 
 thufiafts, as you were readv to account fuch as were 
 ferioufly concerned for their eternal interefts : in any 
 of th'efe cafes, it is mod manifeft you have not corns 
 to Jesus the Anointed ; and the longer you have 
 lived, the more have you added to the prejudices of 
 your heart againfl: Christ's word, to the obftinacy 
 of your heart againfl: his law, and to the fize of your 
 guilt againfl: the day of recompence unto fuch as obey 
 not the gofpel. You who have not found the want of 
 a Saviour, can never have received him as the Christ 
 of God. Nor, 
 
 2. Though you have feemingly found the want 
 of him in the power of an enlightened, and fomething 
 awakened confeience, but have not received him, as- 
 God has fent and furnifhed him, to be a Prophet,. 
 Prieft and King to you, flill you cannot fay truly, 
 " I believe in Jesus the Christ." Nothing in the- 
 world can be plainer than this. For only fee. Who 
 is your Teacher I What, Christ ? Does -his Word : 
 {land really for every thing with you, and outweigh. 
 every thing, the cuftora of the world, the wifdom of 
 the world, the learning of the world ; fo that, if that 
 fays it, you make no great account of what never fa 
 many can fay againfl it, running dire&ly counter to 
 all that run contrary to your Bible, and bringing 
 every thing to the law and the teftimony, to prove it 
 whether it be right or wrong ? Is Chnft your Prieft ? 
 Are you crying unto him, " Lord, fave me ; Lord, 
 plead for me; for I am vile, I am unworthy, I cannot 
 Hand before this holy Lord God ; I am nothing but 
 jto and miiery, and yet I would not be cait out of his 
 
 pretence j 
 
Serm. 14. Leclurtt on the Church CaUchifm. 18 1 
 
 prefence ; that were very hell, and infinitely worfe 
 than any thing I could fuffer here?" What, is this> 
 your daily, your importunate cry? And is Christ; 
 your King ? What, do you own no King but Jesus ?.• 
 Are all your lulls put in iubje&ion under his feet, and. 
 do you loyally endeavour they may be kept fo, not 
 your moft convenient, mod pleafing fin excepted ?' 
 Is it your conftant cry, that he may keep you from 
 all iniquity, may fen&ify you wholly, and maintain an 
 undifturbed dominion in you, and over you ? Can you- 
 fay this ? If you can, you are not the perion I am 
 fpeaking to. But if you cannot, and you know nothing 
 of all I have been declaring, it is plain the unction 
 of Jesus has not reached unto you, and that you do? 
 not believe in him as your Christ. But, 
 
 II. I would fhew you how far you have received 
 him as God's Anoint, it is fuppofed, -you have 
 found the want of him his offices* and that y i 
 are fo far perfuaded of his fufficiency as to have fub- 
 rnitted yourfelf to him, to be taught, laved, and ruled 
 by him j that your cafe therefore is not like that of 
 thofe I have juft been fjpsajdng to.. You are in the- 
 number of true believers, and wpuld know, how far. 
 you are gone in receiving Jesu 3 Christ of. 
 
 God. You may kiiow it two w. 
 
 1. By the honour and reverence you pay him, con* 
 fide red as hearing God's authority towards you, thi t 
 is, as being coniecrated by God to be a Prophet,, 
 Prieft and King unto you. How far do you reve- 
 rence God's authority m the orlices of Jesus ? 1 will 
 tell you how far. It isjuitas far as you hear hirA 
 
 fpeaking. 
 
182 LeSfures on the- Church Catechifm. Serm. T$ 
 
 fpeaking to you with a humble, meek, attentive and 
 teachable fpirit; juft as far as you dare not queftion 
 his merits, and dare not truft on your own ; juft as 
 far as you find his commands to be decifive, and: 
 fubmitted to without gainfaying, at all events.. For- 
 as the Unbeliever fhews his irreverence of God's au- 
 thority in the perfon of the Anointed by paying him 
 no regard in the offices,, (o^ you may be fure r the 
 more you do the contrary, the more your foul is 
 brought into a fubmillive and lowly eftate before him,. 
 fo much the more you honour him, as the fealed of the 
 Father. Then, 
 
 2. You may alfo know your meafure herein, by 
 the life, you make of Jesus, confidered as qualified to- 
 be a Prophet, Prieft and King to you. The more 
 diligent you are in hearkening to the words of his 
 mouth, keeping them in your heart, pondering upon, 
 them, and waiting,, in all prayer,, for his Spirit to 
 enlighten you in the knowledge of them y the more 
 frequent, ready and confident you are in applying to 
 his obedience and intercefSon under the fight of all 
 your fins j the more refolute and conftant you are- 
 In fuing for his grace to keep you in temptations, to 
 rid you from corruptions, to fubdue in you the whole 
 body of fin, to maintain and increafe in you the bleifed 
 graces of Faith,. Hope and Charity ; fo much the 
 more you evidently receive him, as qualified by God 
 to be a Prophet, Prieft, and King towards you. 
 There is no difputing fo plain a thing on one fide or 
 other. It is our practice mud: fhew our progrefs. In 
 the meafure we thus ufe Christ, we receive him in 
 his offices. And let us beware that neither Satan be 
 
 allowed 
 
Serm. 14. Letfures on the Church Catechlfm. 183 
 
 allowed to make us deny a plain matter of fa& on one 
 fide, nor fclf-flattery prevail with us to believe a lie on. 
 the other. 
 
 And now, my Friends, we fee how the matter 
 ftands with us, in refpeft of Christ's unftion. As 
 our cafe is, let us take encouragement to come unto 
 Jesus, they who are far off, and they who are nigh, 
 from this comfortable and delightful thought, that he 
 is Christ, the anointed of God, the commiffioned 
 and qualified Prophet, and Prieft, and King. Sirs* 
 in thefe offices there is full fupply of all our wants; 
 there is not one cafe of any poor fmner that is not 
 here provided for. I defy, in the Name of Jesus, 
 Guilt to make any charge, Unbelief to raife any ob- 
 jeaions, the Habit of Sin to fet up any claim, the Law 
 to denounce any fentence, Death, Judgment, and 
 Hell together to prefent any terrors, which Jesus is- 
 not able to remove. O, my Brethren,, it was even be- 
 caufe we were thus guilty,, finful, miferable, ignorant* 
 helplefs, that Jesus was anointed to be a Saviour. 
 What ftands in our way to glory? It is guilt, it is 
 fin, it is blindnefs, it is Satan. Why here is the 
 Chrift, the conftituted, the qualified Prophet, Prieft,. 
 and King ;. and therefore anointed^ becaufe we needed 
 kich an one. What mean we then to loiter I Who 
 can be againft us ? God is for us ; it is manifeny 
 our Christ is a complete Saviour. Let not then 
 your hands hang down in any cafe. Come to the 
 Saviour ; the Anointed of the Lord. Why will ye 
 ftand off from him, who is come to fave you? What^ 
 becaufe ye have long refitted and refufed to obey him ? 
 
 What, 
 
l2%. Leflures on the Church Catechifm, Serm. 15,. 
 
 What, becaufe ye are very guilty ? What, becaufe 
 Satan has long had dominion over you ? Still I fay,, 
 Come, for Jesus is Christ. And O what a comfort- 
 to every believing foul, that God has thus commiffioned 
 and qualified Jesus ! fuch a Mediator between God 
 and man -, fo appointed of the Father ; fo furnifhed by* 
 the Spirit : fuch a Teacher, King, and Prieft ! Lord, 
 to whom Jhall we go ? Thou haft the words of eter- 
 nal life. And we know and are fure that thou art 
 Christ. O how joyfully fhould we fay thefe words- 
 of Peter I How confident fhould our faith be, when 
 we fay one before another, / believe in Jefus the 
 Chrijl. 
 
 S E R M O N XV. 
 
 Act s xvi. 30, 31. 
 
 JVhat mujl I do to be faved? And they fa id, Believe 
 on the Lordjsfus Cbri/1, and thou /halt befaved* 
 
 IN explaining the fecond branch of the Creed, we 
 have already confidered, what it is to believe in 
 JesuS j and have begun to illuftrate the grounds upon 
 which our firm confidence in him, as our all-fufficient 
 Saviour, is fixed, and flands unihaken ; to wit, in the 
 firft place, becaufe he is Christ, anointed to this 
 work by the Father. The fecond thing upon which 
 4 w§ 
 
Serm. 15. Lectures on the Church C: ' ^5 
 
 we build our faith in JeSUS as our fttfficttrtf Saviour, 
 comes now to be fpoken to, in opening the words that 
 follow, His only Son. 
 
 In order to the explication of this point, it is alto- 
 gether needful to obferve, that the divinity of our 
 Lord is not a matter of fpeculation, or a mere doc- 
 trinal pofition, but that on which the fumciency of 
 Jesus as a Saviour does moft eminently depend. If 
 a Saviour be wanted, it is necedary that the perfon 
 who undertakes the work mould be fit for it ; nor 
 can any, who are truly fenfible of the want of fal- 
 vation in this fallen ftate of ours, poffibly betruft 
 themfelves to one that offers it to them, until they be 
 furely convinced, on good grounds, that he is able 
 to give it them. If the Saviour be inefficient, the 
 attempt fails ; and unlefs the Sinner be perfuaded of 
 the Saviour's Efficiency, he cannot depend upon hnn. 
 You fee therefore how far the point before us is from 
 being a fpeculation ; that the inquiry into the truth of 
 it mould be entered into with the concern which its 
 importance to our fouls gives it;, and that they who, 
 incompetently fenfible of the vtrjint of a Saviour, do 
 addrefs themfelves to fearch thereinto,, muft neceffa- 
 rily either receive it as a mere notion, or reject it as 
 abfurd and impoflibie. . The perfon who is really 
 fenfible of his fallen finful eftate, and duly con- 
 cerned about being fet at liberty from the alarming 
 apprehenfions which it has begotten in him refpedin^ 
 a future world, is the only one that can profitably 
 inquire into this myiterious truth, « that Jesus is the 
 Son of God •," and it is his belief of that which 
 can alone fupport him in his prefent circumftancas 
 
 with 
 
t$6 leclures on the Church Catechifm. Seftn. 15. 
 
 with confidence, hope, and peace. If Jesus be the 
 only-begotten of the Father, his mediatorial fufficien- 
 cies cannot be queftioned, and he muft needs be able 
 to Give to the uttermoft. It remains only, that the 
 felf-condemned (inner be fatisfied heisfo; and when 
 he has a/Turedly learnt this, not from man, but from 
 that Word which he is inconteftably convinced is 
 God's, he grows eafy, and without the leaft nega- 
 tion of heart cries out, Truly In the Lord have I 
 nghleoufnefi. Kow I knoiv, and ain Jure, that all zvh 
 kHeve in thee /hall not per if j, hut have ever lading life. 
 
 To come therefore to the plain force of this ex- 
 
 preffion, as it ftands here in the Creed, which amounts 
 
 .to this, « I believe in Jesus, becaufe he is the only 
 
 Son of the Father." And when I fay this, I intend 
 
 thefe three things. 
 
 Firft, That I verily believe him to be the only Son 
 of the Father. 
 
 Secondly, That fmce I know him to be fo, I cannot 
 doubt of his power to fave. 
 
 Thirdly, And that therefore I do both confidently 
 rely upon him, and alfo humbly yield myfelf up unto- 
 him, to be faved by him in all refpecls. 
 
 Firft, I verily believe him to be the only Son of 
 the Father. And for this I have the plainer! evi- 
 dences, and fuch as give me the fuller! fatisfaaion, 
 however the coexiftence of the three Perfons in the 
 one undivided divine effence, is above my compre- 
 henfion 5 and however myfterious is the generation of 
 this only-begotten Son from all eternity of the Father. 
 For I find him continually called in fcripture the Son r 
 
 tht 
 
Serm. 15. Leclures on the Church Catechifm. 1S7 
 
 the only^begotien Son, the Son of God, the only- begotten 
 of the Father ; and I am taught to underftand thefe 
 exp;eflions in the moft proper, and ample fenfe, by 
 very many other expreflions which diftinguiih him 
 from all others that are called Tons, and plainly ftile 
 him God ; declaring, that He was in the beginning 
 zvith God, and ivas God ; that he was in the form cf 
 God, that he is the true God-, and fetting him out as 
 the object of faith and wormip, together with the 
 Father and the Holy Ghofr. In conformity with 
 which accounts of his divine nature, I find both the 
 works and perfections of divinity afcribed to this 
 only-begotten Son, who is exprefsly faid to be the 
 Creator of all things ; inafmuch as the world zvas made 
 by him, and without him was not any thing made that was 
 made; to be the Preferver of all things, forafmuch 
 a6 it is he who is upholding all things by the zvord of his 
 power ; to be the living God, in him zvas life ; to be 
 Omnipotent, feeing, zvhatfoever things the Father doth, 
 the fame doth the So.i likezvife ; to be Omniprsfent, 
 for where two or three are met together in my Name % 
 there, fays he, am I in the midji of them ; to be, 
 finally, a fearcher of hearts \ for he knew all men y 
 and needed not thai any foould teftijy of man, for he 
 knew what was in man: and more exprefsly does he 
 afTert of himfelf, / am he who fearcheth the reins 
 and the heart, and I will give unto every one according 
 to their works, Rev. xi. 23. Finding therei'ore thefe 
 works and properties afcribed unto him, which I know 
 neverthelefs to be peculiar to God, I am farther de- 
 termined in what fenfe I am to take thofe expreflions,. 
 which fpeak of him as the only-begotten of the Fa- 
 ther^ 
 
l8§ Leclures on the Church Catechifm. Serm. 15, 
 
 ther, and as God ; not the fame Per/on with the Fa- 
 ther, for then there would be neither Father, nor 
 Son ; and yet I fee evidently of the fame effence, and 
 perfections with him; fo that, unlefs I fhould fay, 
 there are two Gods, I cannot deny him and the Fa- 
 ther to be one. Nor do I find any thing to lefien my 
 belief of his^ being the proper and eternal Son of 
 Qod, when I confider him in his office-capacity of 
 Redeemer, affuming our nature, and thereby becom- 
 ing Jesus. On the contrary, I fee him putting forth 
 fuch a&s of divinity, even in his eilate of humilia- 
 tion, as furliciently teftify to his being the Son of 
 God. Struck with the inconteftable evidence, one- 
 could not help crying out, " Rabbi, thou art the Son 
 of God" and another, " My Lord and my God" 
 and two others, in the name of all, " We know and 
 are fure that thou art Chrifl, the Son of the living 
 God" — " And we beheld his glory , the glory as of the 
 only -begotten of the Father, full of grace and truth" 
 I fee him manifested to be the Son of God, by all the- 
 riches of wifdom and knowledge that fhone forth in- 
 him ; by his mighty words and works ; by the fub- 
 miiliorr which all creatures, when he pleafed, were 
 enforced to-pay him ; by a thoufand circumftances in 
 his life ; yet more by the manner of his death ; more, 
 {till by his raifing himfelf from the dead ; moil of all 
 hy his actual and evident, dominion at the right hand- 
 of God ; from whence I behold him exerting fuch.. 
 acts of power upon the hearts of men, and efpecially, 
 my own ; watching over his church with fuch infi- 
 nite love, directing every the minuteft circumftance,, 
 attending all the members of it with fuch abfolute wif? 
 
 dom 3 
 
Serm. 15; Leclures on the Church Catechifm. 189 
 
 dom, and difplaying fuch acts of divine power ; that, 
 upon the whole, I am ftill more convincingly fatisfied, 
 by his mediatorial tranfactions, of his being in very 
 deed the Son of God. — And therefore, 
 
 Secondly, Knowing him to be the only Son of Gon, 
 I cannot doubt of his power to fave. I fee evidently, 
 that falvation muft be the work of God, who alone 
 -can open the blind eyes of apoftate minds, alone call 
 juftify the ungodly, and by whofe alone power it is, 
 that fouls fpiritually dead can be raifed to (j-i ritual 
 life, and reftored to the divine image and likenefs 
 again, that body of fin, which now fo dreadfully 
 works in them, being utterly deflroyed. To mine 
 into the heart with fupernatural and divine light, to 
 juftify the ungodlv, to fanc~tify the unholy, muft be 
 God's works : for they are appropriated to God alone. 
 And here I fee God himfelf effecting them by the 
 only Son, who has gracibufly condefcended to this 
 tafk, and having taken our nature into his own, he 
 huv.lllf, in that union, is become a Prophet, Prieit, 
 and King, for our full falvation. Can I difpute then 
 his fufficiency in this mediatorial character ? Not 
 while I know him to be the only-begotten of the Fa- 
 ther. That one word filences all objection. To fay, 
 that he is God come to fave us, and yet to fay, that 
 he is not able to fave us, is a blafphemy 1 tremble at. 
 Can I fay that he made all things, and at the fame 
 •time queftion if he be able to reftore all things ? 
 Does he uphold the world by his power, and yet has 
 he not might enough to fave a worm ? Did he come 
 down from heaven to work falvation, and fhall his 
 undertaking fail? What fhould, what could fruftrate 
 
 it? 
 
1 90 LeSturei on the Church Gatechifm, Serm. 15. 
 
 it ? Was he unable to anfwer the demands of infinite 
 juftice ? What, when the blood which purchafed the 
 church was the bldod of God I Was he ignorant of 
 the counfels of the Father's will, when from all eter- 
 nity he was by him, as one brought up with him \ when 
 he was in the bofom of the Father ; when in him are hid 
 all the trenfures of wifdom and k?wwledge ? Should the 
 oppofition of fin, Satan, men, death, hell hinder ? 
 
 how fufficient above all fuch difficulties is this God 
 our Saviour? Here lies my chief ground of faith, I 
 know Jesus to be the only Son of God, and, v/ith 
 the Father and the Spirit, one God. Knowing this, I 
 avow the merit of all he did and fuffered ; I avouch 
 every gracious word of his mouth to be yea and amen\ 
 his promifes to be unchangeable ; his charge to be 
 divine ; I proclaim him mighty to fave, though a 
 moft rebellious nature, the power of the grave, the ar- 
 tifice of Satan, and the whole force of earthly allure- 
 ment, intereft, eafe, cuftom, reproach, {land in the 
 way. All-fufRciency is in Jesus, becaufe he is the 
 only Son of the Father. And hereupon, 
 
 Thirdly, I do folemnly declare, that, knowing him 
 to be an all -fufficient Saviour, becaufe the only-be* 
 gotten Son of God, I do rely upon him, in all re-* 
 fpe&s, with the fulled confidence ; and humbly yield 
 myfelf up to him, to be faved by him in -all his of- 
 fices. I know his power, and do not diftruft him in 
 any wife \ but leaning afiuredly on what he has faid, 
 
 1 do not fear condemnation, though I am a finner ; 
 nor queftion his perfecting the work of holinefs which 
 he has begun in me, though I am fo full of corrup- 
 tion \ I look forward to the day of his appearing with 
 
 boldnefs. 
 
Serm. 15. Lefiures on the Church Catechifm. x .gi 
 
 boldnefs, and wait for it with longing expectation ; I 
 lay my hand on everlafting life as my portion, and 
 tread death and hell, under my fezt, as rifen with my 
 incarnate God ; I d^fy every enemy prefent and to 
 come, and fay unto the Lord, Thou art my God. 
 I know whom I have believed, and being fully per- 
 fuaded that he is very God, I have committed and 
 do commit my whole felf to his keeping, humbly 
 and reverently waiting for his faving help from day 
 to day, that he may fhew me more and more of his 
 divine glory and unfearchable love, to the end that 
 I may rejoice more abundantly in the efficacy of his 
 obedience and death, and may be changed into the 
 fame image from glory to glory, by his Almighty 
 Spirit. And this my confidence in him, and fubmif- 
 fion to him, I mean to declare, when I fay I believe 
 in Jesus his only Son. 
 
 Let us come now to fome nece/Tary confiderations 
 arifing from this point. As, 
 
 Fir/I, We mould obferve the peculiar influence 
 Which our believing Jesus to be, in his heavenly na- 
 ture, the Son of God, has unto our faith in him as a 
 fufficient Saviour. I fay the peculiar influence : for 
 though indeed all the grounds upon which this faith 
 ftands, and which are particularly pointed out in this 
 branch of the Creed, be abfolutely neceffary unto 
 that faith, fo that not one of them can be difbelieved 
 confiftently therewith ; yet in the prefent point there 
 is this peculiar and eminent, that it is the life of all 
 the reft, giving merit and efficacy to all the Media- 
 tor's tranfadions, and without which he could not be 
 that Saviour he is. The divinity of Jesus Handing 
 
 confirmed, 
 
1^2 Lefiures bn tbl Church Catuhlfnu Serm. 15. 
 
 Married, there is a rower in his offices, life, death, 
 peSiffeaiokr Saltation, and approaching coming, 
 which faith can take hold of with confidence. But 
 take this awa£ and what remans ? What great dif- 
 ference between him and that other mediator; -Mofes, 
 w ho p d Rim ? What <^ rence in thcir teach " 
 
 ina? ffesus could only reveal more of Cod's will 
 than his forerunner ; but to teach the heart, Mofes and 
 he wonld'be equally inefficient. What differences 
 in their facrifices ? There was no merit in thofe of 
 J otake away fin, n uner, in this cafr, would 
 ■ be in that of Jesus, to iatisfy the demands of 
 infinite injured juftice. And as to dominion, what 
 power in Jesus more than Mofes, to know, -convert, 
 and govern the hearts of men ; to falsify their cor- 
 r^ted nature, of to defeat, and over-rule^he fecret 
 or open attempts of the devil, if he be not God? 
 Take away the divinity of Jesus, and you cut off 
 his right hand that he cannot Kelp youj and there- 
 with all your confidence in him as able to help you. 
 Indeed, if vou are not fenfible of your fallen ftate, 
 a Saviour who is not God may ferve your turn v if it 
 be not abftird to call him a Saviour, when you find no 
 laving work for him to do ; and when from him, as 
 you find not that you want any thing elfe, To you ex- 
 pea nothing more than that he fhould come com- 
 mimoned from God to fix a perfect fyftem of morals 
 and to declare beforehand what the iffue will be of 
 your conforming to or neglecting them. And truly 
 this is the way of fuch as deny the divinity of Christ. 
 They deny, or diminim to a mere nothing, the cor- 
 ruption of our nature. Hence they know not what 
 
 the 
 
Serm. 15. Ltfiurfs on the Qmrch Catccbifm* 19^ 
 
 the real itate of man now is, nor confequently the ne£d 
 of divine illumination, remiffion of fins, and a change 
 of heart ; fo being unacquainted with what indeed 
 made a Saviour neceiTary, they can have no depen- 
 dence upon him for the effe&ual difcharge of his of- 
 fices to them j and of eourfe, when they fet themfelves 
 to determine about the divinity of Christ, can only 
 judge of it as a matter of mere fpeculation and ortho- 
 doxy. They begin at the wrong end ; and, while they 
 know not themfelves, are void of that fpirit of meek- 
 nefs which prepares the mind for divine difcoveries : 
 and no wonder if they quarrel with that doctrine of the 
 Trinity as unintelligible and incomprehenfible, which 
 to thofe who truly know the want of falvation, is in- 
 conteftably evident in the fcriptures, and the whole 
 ground of their confidence, hope, and triumph. 
 
 Secondly % We fhould obferve the exceeding finfulnefs 
 and danger of a flate of unbelief. By a ftate of un- 
 belief is meant that condition of foul wherein people, 
 through the hardnefs of their hearts, do either carelefly 
 negled, or wilfully refufe the gofpel. Brethren, are 
 there no fouls here in ihis condition ? If ye all know 
 Vourfelves to be fuch finners, that ye dare not look up 
 to God but through Jesus Christ, and are yet put- 
 ting forth the ftrength given tc you that he may be a 
 Saviour unto you, concerned about this more than all 
 thing* befides, then there are none fuch in this afiembly. 
 But alas! is it io\ Would to God it were fo. O 
 what a happy day would it then be for all of us ! I 
 nv flake myfeif greatly, if -all the things in the world 
 together would give me fuch happinefs. Ah, Sirs ! ye 
 are committed ts> ir-y care j your fouls axe betrufted 
 
 wi. *. KL unto 
 
*$4 Leflures on the Church Cafychifnu Serm. 15. 
 
 Vnto me ; and can I be ealy .while I fee any of you out 
 of the road of heaven? Why will ye be angry with me ? 
 Po I wrong you by wifhing you happy ? happy beyond 
 all that tongue can fpeak or heart can think, eternally, 
 glorioufly happy; feated on the hills of paradife, and 
 every foul of you with a crown of glory on his head, 
 and I among and amidft you, my dear people ? What 
 (hall I do ; {hall I leave you to yourielves ? What, £hall 
 I betray your fouls, and leave you quietly in the hands 
 of the devil? How would you then eurfe me at laft, 
 how juftly would you then cyrfe me, and' call for ven- 
 geance on my unfaithful head ? " This was our mi* 
 nifter ! He did not warn us j he did not tell us of our 
 danger ; he did not care what became of ouribuls ; he 
 forbore to tell us plainly what the end would be, through 
 fear of our difpleafure. Juftice, Jesus, thou righteous 
 Judge, we demand juftice upon him for our periftied 
 fouls through his cowardice and neglect." Ah, Sirs! 
 J would willingly fee you all at the right hand of Jesus. 
 I would not, no, I would not have one word delivered 
 fcy me to any foul of you rife up in judgment againft 
 you. What (hall I fay? Are ye all believers ? gra- 
 cious God, that thy word mould have been preached 
 {0 many years together in this place to To little purpofe ! 
 What? All believers? The marks of an tmbelieving 
 {'cate to be found on none? Whence then fo much- 
 drunkennefs, and idle company-keeping ? whence fo , 
 much covetoufnefs and carking care after the world ?_, 
 v hence fo much pleafure and vanity ? I fay fo much , 
 pleafure and vanity } for iince I knew you, you are 
 pi own exceedingly addicted to pleafure and vanity. 
 It is but » very few years ago that this place was re- 
 markable 
 
Serrn. 15. LeJfures on the tBuhh Cattthifin. \\\ 
 
 markable for gravity in drefs ; but is it fo at prefent ? 
 You know it is not. There are many of you that fpoit 
 one another. And I fee many of the lower fort who 
 are as fond as their betters of making a figure this 
 way. Now faith is certainly a ferious thing. I wifh 
 you would all try your hearts. While we are follow- 
 ing the vain pomp and glory of the world, the co- 
 vetous denies of the fame, or the carnal deftws pf the 
 fleOi, can we have faith ? No, it cannot fee. An4 
 yet I mutt tell you, that to be in a ftate of unbelief 
 is terrible. Judge of it only from this word of the 
 apoftle, If the word fpoken by angels was Jiedfaji % and 
 every trdnfgreffion and difobedicnu received a juji recvm* 
 pence of reward, how Jball we efcafe If we neglecl fo great 
 falvatim? And again, F^ if they efc aped not whore- 
 fufed him that fpake on -earth, much more Jhall not we 
 efcape, ifwe turn away from him that fpeaketh from hea- 
 ven, that is, from the only Son of God. God faid, 
 / tfiPdfend my Son unto them, it may be they will reverence 
 mf^oyu But when they would not, then it follows, 
 IJ-Wt fhcill God do to them? He fhall miferably dejhoy 
 thtrn. "But, 
 
 ^T/Jh-dH, Wcfhouldall of us honour the Son mors 
 than i-c- do. " His honour and our profit are infe* 
 pa:i:b!e. Had we higher thoughts of his glory, as? 
 the '6n1y4->egotten of the Father in a mediatorial capa* 
 city, we fhould not be fb apt to miftruft him as w« 
 do, through remaining unbelief, becaufe of our fm> 
 fulnefs, the power of our enemies, the depth of pur 
 corruptions, the darknefs of our own minds, and 
 the fuggeftions of the devil. To honour the Son 
 is to exajt him in pur heart- a? an alNfufficient Sa, 
 K 7 
 
 ;our* 
 
J0 Zeftures on the Church Cateehifm. Serm. 1 6. 
 
 viour. This is his proper glory, as Mediator. And 
 $be way to it is, to keep clofer to him, to think oftner 
 of him, and to behold, and look more abunJantly 
 upon his glory as the only-begotten of the Father, 
 full of grace and truth. Nor (hall our labour 
 herein be without reward. Our faith will grow more 
 lively 3 our hope of beholding his glory in heaven 
 more ardent * our fouk will be more peaceful; otir 
 fears of death die away; our love of bis world be 
 mortified. Who is he t--at overc:meth tbeiiorld, hit He 
 that beiieveth thai J ejus is the Son of Goa? -There 
 is the conquering faith. Strive hard for it. Let 
 Jesus dwell in our hearts, and our hearts will be 
 changed from day to day j fee therefore that ye pay in- 
 creafing honour to Jesus the Son of Gg<L 
 
 SERMON XVI. 
 
 ■ . 
 Acts xvi. 30, 31. 
 
 ■JVhat rftf I do to be javedf And they fold,-. Believe on 
 the Lord Jefus Chri/t, and ihtujbalt be faved. 
 
 I Am now to, (peak of Jesus, as cur lord, which 
 Vvi'l pfFoid us another important ground of our 
 ;sith in him: \And the addition of his being'our 
 Lord will be found, in connexion with what he has 
 .ccn already Veen, to be, a fubftantial foundation of 
 . cogence in Jesus/ A* Christ, he is amply 
 furai&ed for the work of- falvation j z&tbi^nly "Son, 
 
 his 
 
Serm. 16. Lefinres on the Gmrch CaiechifnK iqf 
 
 his fuffrciency in that work is inconteftable j and, 
 being our Lord he a&s therein with, fovcreign au# 
 thority. 
 
 In treating this point we mint needs proceed as with 
 the foregoing, considering it in a practical manner, 
 inafmuch as Jesus's being our Lord cannot be a thing 
 of {peculation, but that on which our confidence ii> 
 him, as acting with all authority, is indifputably deter- 
 mined. That he is fo, that he tranfa^te all his media- 
 torial work with abfolute power and plenary authority 
 we all profefs to believe, as a fure ground of our confi- 
 dence in his falvatio% when we fey, 1 believe in Je/id 
 eur Lord* Wherein we declare thus much, 
 - Pirjiy L believe Jesus to be Lord of. all things by 
 his nature, as the only Son of Go n. 
 
 Secondly ) Therefore I believe him qualified ta be 9 , 
 what he is, Lord of all things by conftitution, as the 
 fon of man. 
 
 Thirdly ) As the fon of man I know that he hath* 
 exercifed, and believe that he both doth and will 
 exercife an abfolute dominion over all things. Where* 
 fore, 
 
 Fourthly ) I humbly fubjec"t myfelf to his faving 
 power in all refpe&s. I do confidently truft uport 
 Jesus as authoritatively executing all his offices. I 
 quietly wait upon him for the performance of all fal- 
 vation to me. And as the fubje£t of his dominion I 
 defire to own and honour him as my Lord and the 
 Lord of all things, by a dutiful ufe of myfelf and my 
 gifts, by a public profeflion of his name in the world*, 
 and by keeping my body and fpirit for him to death and 
 judgment. 
 
 K 3 F,rjk 
 
itjZ LcCiures on the Church Caiechifm* Serm. i6> 
 
 Fir/?, I believe Jesus to be Lord of all things by 
 his nature, as the only Son of God. For as I know 
 nim to be the proper Son o£ the Father, and fee all 
 the works and perfections which are proper to God 
 vilcribcd to him; fo I find him bearing thofe titles, 
 which as they are incommunicable, fo alio expreffive 
 or abfolute independency, and consequently of the 
 dependence of all things upon God. Thus in the 
 Old Teflament he is frequently called Jehovah (which 
 ngnines the root and fountain of all exiftence or very 
 being itfelf) and that in fuch paflages where the Fa- 
 ther and the Son being equally ftiled by this very 
 name Jehovah, there is no room left me to doubt that 
 the Son is Jehovah as well as and with the Father. 
 Thus I read in Zech* x. 12. / will Jlrengthen them in 
 the Lord (in the original it is Jehovah) and they Jhall 
 walk up and dawn in his name, faith the Lord, (Jehovah). 
 And in Hof i. 7. / (Jehovah) will have mercy upon 
 the houfe of Judah, and will fave them by . the Lord 
 (Jehovah) their God y and will not fave them by bow nor 
 byfword. And in the New Teftament he is known 
 to me by the fame title univerfally, tfje Lord being a 
 name there continually given htm; while alio it is 
 not dilputed, that the Lord -and Jehovxh are but the 
 fame word in two different languages, which exprefles 
 that independency of God, by which he muft needs 
 have all creatures in dependence upon him, holding- 
 dominion over all things. Wherefore, 
 
 Secondly, Knowing him to be Lord of all things by 
 nature, as the Son of God, the Creator and upholder 
 of all, I do believe him qualified to be what he is, 
 the Lord of all .things by confHtution, as the Son of 
 
 man,- 
 
Scrm". 1 6. Lectures on the Gnirch Cat echifn. IQQ 
 
 man. Redemption I know to be a Work beyond the 
 power of any (on of man, who is not alfo the fori of 
 God : .but when I fee upon whofc fioulders the govern* 
 merit is laid, even upon that Sen of man who is affumed 
 into union with the mighty God, the wonderful conn- 
 flkr, I fee it placed where it belong*, and ill hands 
 that are able to fupport it with honour, and to exerdfc 
 it with power. And accordingly as I know him thai 
 qualified for dominion, fo I believe him to t*£ cortfti* 
 tuted Lord of all things, as Mediator, by the exprcfe 
 appointment of the Father; whereof I am allured in 
 numberlefs fcriptures, where I am told, God hath in 
 ihefe lajl days fpoken unto us by his Son, whom he hath 
 anointed heir of all things, according to what was de- 
 clared before concerning him. The Lordfaid unto my 
 Lord, Sit thou at my right hand, Until I make thing 
 enemies thy footflooL Of this grant I hear him fpea Ic- 
 ing himfelf ; All things are delivered unto me of my Fa-* 
 ther. And again, The Father loveth the Son, and hath 
 given all things into- his hands-, and the Apoftles tri-* 
 umphing in the truth of this dominion, God hath mads 
 this fame Jefus whom ye have crucified both Lord and 
 Chrijl ; and God hath highly exalted him, -and given 
 him a name, which is above every name, that at ihi 
 name of fefus every knee fkould bow, of things in hea\ 
 ven, and things in earth, and things under the earth $ 
 and that every tongue ftoould confefs that fefus Chrijl a 
 Lord, to the glory of God the Father. Here is plainly- 
 declared to me the cxtenfivenefs of his dominion, as it 
 is alfo yet more fully in other places : He hath ft him 
 at his own right hand in heavenly places, far above all 
 principality and power, and every name that is namea\ 
 
 K 4 not 
 
200 Lethtreswtle Cbnreh Vafechifm. Sertp. 16. 
 
 not only in this world, but alfo th that' which is to come. 
 -Xbm madejl him a Utile lower than the nrigils $ then 
 trawndfi him with glory and honour, and didjtfet him 
 mm&u works of thy hands. Thou haft pitfall things in 
 fiibjeftion under him ; for in that he put ell in fubjeclion 
 under him, he left nothing that is not put under him. 
 Neither dc I rind this dominion of Jesus lefs ample as 
 to continuance, than complete in largenefsj Of his 
 kingdom there Jhall be no end, his throne is for ever and 
 *yer, his dominion an ever la/ling dominion, which Jhall 
 Btti pafs away ; and his kingdom that which Jhall not be 
 deftroytd. And, 
 
 Thirdly* As I find him to have been thus con {ti- 
 tled Lord of all things as the Son of man, fo I find 
 farther that he actually exercifed the dominion that 
 was committed to him, while he was upon earth, in 
 ari^authoritative manner, though not with that fulnefs 
 of power and dominion wherewith, in reward of his 
 death, he was inverted after his refurre&ion, when 
 God put all things under his feet. His taking pof- 
 feflion of the kingdom in the whole glory and exefcife 
 of it, was referved to the folemn day of his feffion at 
 the right hand of God : but yet he exercifed his do-' 
 minion in a royal manner, and with fupreme autho- 
 rity while he was upon earth. Thus I hear him faying 
 to the winds and fea, Peace, be ftill; and immediately 
 ifore was a great calm. I hear him commanding the 
 lame to walk, and fuddenly they take up their bed. 1 
 find him giving fight to the blind at a word ; and I hear 
 himYpeaking to the dead, and they arife. Nay I be- 
 hold him exerting his dominion in fuch ads as are 
 more proper to the nature of his kingdom, as zjpiri- 
 
 tual 
 
Serm. *£. Leffures; in the Church Catecbifin. 20 r 
 
 /«rf/. government; he caft oqt devils at a word, and 
 impowerpd his f'ifciples to do the fame. Mafter, even 
 the devils are fubjeci to us through thy name. He faid to 
 one ar\d ;ano-.her, Thy fins are forgiven thee; that it 
 might be k;nowrkhe had power on earth to forgive fins. 
 He exerted ,a£ts of divine power upon the hearts of 
 men, Follow fnv\ turned the hearts of fome ; and fuch 
 a majefty was- felt in his preaching that-fudh as 
 would not believe could not help confeffing^ never- 
 man fpake like this man. But his whole dominion was 
 referved till his inauguration at the right hand of the 
 throne of God. Then he wrought to make hi* 
 power to be known. I fee the exalted Jesus to* be 
 Lord -of all things. Lord of gifts ; what aweiFufioa 
 of them was there, at Pentecoft. ! And of graces > 3 
 what zea], what boldnefs, did the cowardly fifbermeia 
 obtain in a moment ! Then he proved himfelf the 
 Lord of mens hearts. How many were made obe- 
 dient to the faith, in one day, of thofe very perfons 
 upon whom .the word of Jesus in perfon had proved 
 HiefHcacious ! I fee the wifdom of man, and the 
 prince of darknefs bowing every where before the 
 throne of Jesus. I fee attending angels executing 
 his commiiHons, when he will fave the life of an' 
 apoltle, , and the foul of a jailer. I fee d^ath dis- 
 armed, of all his terrors;, the woi :d of all its power, 
 while , filtering faints look up to heaven and fay, 
 Lord Jefusy receive my Spirit. What is become of th* 
 rage- oUnen,the awe of councils,, the dread of judg- 
 ment- Icats ? The power of Jesus has difarmed them 
 ail. .His lerya A ts are made ftrong. by his arm, they 
 qnly.tnuraph while their judges, are confgunded. How 
 K 5 did 
 
202 Lettum on the Church Vdiechifm. Serm. 16. 
 
 did the number of difciples increase, Gentiles as well 
 as Jews became obedient to the faith, and oppofition 
 only ferved to illuftrate the reign oflmmanuel! And 
 to this day is his arm fhortened ? Every where there 
 are they who own the power of Jesus, who confefs 
 him mighty to fave upon their own experience. 
 « What power hath he not exerted upon my heart ?" 
 (doth our Believer fay) " I was blind, and he opened 
 my eyes. I was dead in fin, and he quickned me. 
 I was inflaved by Satan, and he fet me free. He 
 carried me in his arms, like a lamb of the flock, nor 
 fuffered the roaring lion to make me his prey. He 
 taught me to go. He held up my goings. He would 
 not fu-ffer me to be tempted above my ftrength. He 
 gently raifed me up when I fell. He brought me into 
 a place of liberty, and fpake comfortably to me. He 
 brought down my deadly enemies, fin, and the world, 
 under me. He has given me a glorious hope, and I 
 know that when this tabernacle mall be diflblved, he 
 hath prepared for me ahoufe, eternal in the heavens. He 
 hath taken away, the fting of death,- and hath cayfed 
 me to wait till my change comes. But what, am- I 
 the only living inftance of the almighty power -of Jesus ? 
 ' Wh© ; then are thefe that walk in the light, that are 
 turned unto God, that are renouncing all and follow- 
 ing Jesus, that have their hope full of immortality, 
 upon whom the devil, the world, and the fiefh have 
 no power \o hurt them ? Who has begotten thefe? 
 who keeps them? who fets their faces like flint 
 that they a?€ not alhamed ? Thine k the kingdom, 
 exalted Jesus 1 1 fee, I own it ; and of thy dominion 
 there is no end. We wait for thy fecond coming with 
 power, and great glory, to put all thine enemies and 
 
 OUfS 
 
Serm. 1 6. Lcftum on tfa Church Catechifin. 203 
 
 qurs under thy feet for ever, deftroying death, and 
 cafting finners and devils into hell by the breath of 
 thy mouth ; and to complete the falvation of thy people, 
 raifing them up in glorified bodies like thine own, rc?- 
 uniting them to their perfected fouls, giving them the- 
 irreveriible difcharge, and declaring them, with fovereign 
 authority, the everlafting partakers of thy joy and 
 kingdom. Then, glorious Lord, when thou (halt 
 have put down all rule and all authority and power, 
 when all things fhall have been put under thy feet,- 
 fhalt thou deliver up the kingdom which thou didft exer- 
 cife on earth to God even the Father; and thou (hak 
 fit down to reign for ever over thy people whom thou 
 haft purchased and redeemed, and they {hall reign with 
 thee for ever and ever. And now therefore being 
 thus fully fatisfied refpe&ing the- dominion of Jesus, I 
 declare, 
 
 Fourthly, "That I humbly fubjecl myfelf to his 
 faving. power in all refpeas. That I confidently truft 
 upon him as authoritatively executing all his offices to- 
 wards me. That 1 quietly wait upon him for the 
 performance of all falvation to me. And that, as the 
 fubjea of his kingdom, I deflre to own him as my 
 -Lord,' and the .Lord of all things, by a dutiful ufe 0& 
 myfelf and my gifts, by a public profeffion of by- 
 name in the world, and by keeping my body and fpirit 
 for him to death and judgment. All which things 1* 
 regard as important branches of my bentving in Je- 
 sus, as the Lord of all things •, and, any of which being 
 omitted in my defire and endeavour, J cannot be truly 
 come to Jesus as my Saviour, nor have confidence 
 ia him as. fuch> becaufe I am without one of the 
 K 6 grounds 
 
204 Leclures on the Church Catechifm* Berm. 16. 
 
 grounds on which his faving power ftands, the belief 
 of his being our Lord." 
 
 It may be proper to touch upon each of thefe points 
 as the time will permit, 
 
 Firjl) Seeing I know Jesus to be Lord of all things, 
 I do humbly fubmit myfelf to his faving power in all 
 refpe&s. He is conftituted of God a Saviour, and as 
 fuch, I humbly defire to receive him, as fully com- 
 mifiioned, abfolutely impowered, and amply qualified 
 to fave me. The words of his mouth can want no 
 authority, and I would implicitly fubmit to them ; as 
 the Lord, having the government on his fhoulders, he 
 has authority to abfolve me from the fentence of 
 death, and bjd me live, through the merit of his 
 obedience, unto death: To him therefore 1 would 
 come, and receive my pardon at his hands ; and, 
 having all things in his power, he can fan&ify my 
 heart, and keep me from all the power of the enemy ; 
 and with him I would leave my. foul for this happy 
 end, I fee help no where elfe in any rcfpe&; my 
 wifdom is foolifhnefs ; I am all over guilty and &fl, 
 the World, the Devi!, Death, and Judgment, and Hell 
 are againft me. But Jesus is Lord of all things. To 
 him therefore I have betaken myfelf, znd I have ttefer- 
 mined. that he fhall be all my falvation. 
 
 Secondly^ Seeing I know Jesus , to be' the Lord of 
 all things, I do confidently truft upon him, as autho- 
 ritatively executing his offices towards me. If Jesus 
 be the Lord of all things, and ail power be given to 
 him in heaven and earth, and herein he acts, though 
 as the St>n of man, yet as the Son of Got) alfo, whofe 
 natural right in all things may not be violated, then 
 
 he 
 
Scrra. i6i Le&um -on the Church Catechifm. 205 
 
 he muft not be confidered as an Ambaflador, who, 
 though he has full inftru&ions, yet is under the 
 check and reftraint.of a fuperior power, but as having 
 full power in himfelf, and all whofe a&s are valid, 
 effectual and mighty, without reference to any other 
 dominion. Confequently, becaufe of this fupreme au- 
 thority in Jesus, we muft credit every word of his 
 mouth as Yea and Amen, without gainfaying ; coming 
 to him, as he has directed, we muft believe that he 
 confers upon us forgivenefs of fin, without doubting; 
 and committing our fouls unto him we muft be per- 
 fuaded, with perfect fatisfadtion, that he will keep 
 them. As far as we fail of this we do not treat him 
 as the Lord of all things, and peculiarly as conftituted 
 fuch for the work of redemption. And yet, how 
 ready are we to make little account of our failures this 
 vway, as if unbelieving fears were not much "to. be re- 
 garded, and the dishonouring cf Christ, as if his 
 authority an<$ power were inefficient, had but fmall 
 -guilpn it? They'are horribly inexcufable, who will 
 not hearken to the words, nor come to the atonement, 
 nor I fubmit to the grace of the Lord Jesus. And 
 tbey are i)ot to be excufed, who hear, believe, and 
 fubmU in a diffidence of his power. 
 
 Thirdly, Seeing I know Jesus to be the Lord -of 
 1 alB'tfWngs^i I da quietly I wait upon him' for the per- 
 fonnance of all falvation to me. It is good that a- man 
 fboukl both hope and quietly wait for the fahation of the 
 >Lord j and waiting, I defire to remain in the ways 
 my Lord has appointed me, that he may lighten my 
 darknefs, that he may cleanfe me from the g»ri!t of 
 my daily tranf^reflions, that he may renew rrly heart 
 
 from 
 
io6 LeSfures on the Church Catechifm. Serm. 1 6. 
 
 from day to day, fupporti ng me in- trials, fun£Kfying 
 to me all troubles, and conducting me fafely through 
 this wildernefs to the land of my reft where 1 would 
 be. Waiting is the oppofite to impatience; and as 
 the one proves a belief in Jesus as an all-fufficient, 
 mod wife, and vigilant Lord and Governour; fo the 
 other muft of courfe call in queftion the reality of his 
 mediatorial dominion, or the might of his power, or the 
 adminiftration of his government, or his faithfulnefs 
 to the charge he has taken upon him, Quiet waiting 
 is a great mark of a ftrong faith and an humbled 
 heart. It was in this that Abraham eminently gave Gob 
 glory. Should he not tarry the Lord's leifure ? and 
 becaufe the fulfilment of the promife was long de- 
 layed, {hould he fay, The Lord hath forgotten,- he wiH 
 never do it ? 
 
 Lafilyy Seeing I know Jesus to be the Lord of 
 all things, and have taken him to be- my Lord, a« 
 the fubjecl of his kingdom, I deiire to own him as 
 fuch. And that thefe three ways, iy?, By a~ dutiful 
 ufe of myfelfi and of my gifts. As to myfelf, I am not 
 my. own; I am bought with a price, and at lb dear- a 
 rate did my Lord buy me, that it coft himhis blood. 
 But not only am I his purchafe, I am his conqueft 
 alfo. He conquered my enemy that had me in chains, 
 and delivered. me. What* that I mould be my owa 
 mafter? No; but his fervant, which is^ far better: 
 But farther {till, I have- foiemn-iy yielded up myfelf to 
 him; and {hall I draw back? Every way I am his. 
 To his fervice, ufe, and glory I am devoted. And 
 I defire that he may ufe me as he pleafes, not confult- 
 iiig my wiilj humour, eafe, intereft, or any convex 
 
 nience 
 
Serm. l6. LecJures on the Church CaUchifm. 20 7 
 
 pience of life, but difpofing of me as ftxa'il be mod for 
 his glory and interefr. Then as to my gifts, they came 
 from him. If I have knowledge, wifdom, prudence, 
 wealth, honour, he is the Lord of all things, the property 
 lies in him. And what will he that I do with them I 
 That I lay them out for the good of his church, and 
 for the enlargement of his interefts, as a betrufted 
 iervant in his family ? Surely he could put them into 
 my hands with no other defigm And to this end, 
 through thy grace, O Lord Jesus, and not to the in- 
 dulgence of pride, or the gratifying of inclination, I 
 have determined to ufe them in all watchfulnefs, prayer 
 and fears. But there is a peculiar talent he has t rutted 
 with me, my itation and calling in the world. There 
 his honour is mod: concerned. My foul be faithful 
 there. Do thy duty there as to the Lord. Secondly, 
 I defire to own him as my Lord, by a public profeiTion 
 or" his name in the world. I defire to walk in his 
 lteps, however mean it may make me appear. I defire 
 to obferve his words, though I alone were lb- engaged 
 in the midft of the earth, and all were hating, re- 
 proaching and perfecuting me for doing fo. I defire 
 never to be afhamed of owning myfelf his in any wife, 
 whatever ridicule it may bring upon me ; I defire to 
 own my Lord in the moft public manner, that the 
 world may take notice lam a fervant of his. J defire 
 to own him in alibis public institutions, his day, the 
 miniitrations of his word, the memorials ef his body 
 and blood: I defire to own him in his people by coun- 
 tenancing thenx, encouraging them, giving my hand 
 publicly to them becaufe they are his ; contorting with 
 them,- and doing -them all the offices of brotherly love^ 
 as- belonging to Chris y. In all things I defire to con- 
 
208 Le&umjtn tht Church CaUchifm. SermviS; 
 
 fefs Jesus: to be my Lord before men, as I tfuft 
 he will confefs me to be his fervant before the angels 
 of God. AnJ, Thirdly^ I defire to own Jesus to be 
 my Lord, by keeping my body and fpirit for him to 
 death and judgment. They are both his, and I defire 
 to keep both for him, that I may render them to him 
 at his day, that in me he may be glorified as well as 
 others. I defire to keep my body fit for his ufe, unde- 
 nted by intemperance, luft, fioth, or any other carnal 
 indulgence j and my fpirit free from thofe unchriftian 
 tempers of pride, ambition, covetoufnefs, envy, refent- 
 ment, love of this world, which would make it ioth- 
 fome in his fight, and prejudicial to his glory. I de- 
 fire to be preparing for his eternal feivice in a life ej 
 felfVdenial and Ipiritual-mindednefs. A defire to watch 
 and pray, that my oody nay be in fubjection to my 
 fpirit, and my fpirit to the Lord. 1 defire to be found 
 thus doing when thou Lord (halt come, and then to 
 render up my foul and body chearfully to thee, to 
 ferve thee and follow thee to all the ages j of a blifsful 
 eternity. •: 
 
 Brethren, thus the true Chriflian belic.veth m, the 
 Lord Jesus. Is this the cowimon character of thofe 
 who are called by the name oi Chtiftians ? Let us 
 confider what we have heard, let us examine ourfelves. 
 whether we be in the faith, let us prove oitffely.es,. 
 Happy are they who cail Jesus Lord> qniuch a foot- 
 ing as this. But what will k avail to call him .Lord a 
 thouiand times aver* when we are ftrangers v to this 
 temper of faith I We rnuft have made iome remarks 
 on ourfelves while this difccurfe has. been delivering. 
 Gall them back, and improve them. If 1-. have not 
 fpuken the words of truth and fobemefsj. condemn me ; 
 
 but 
 
Scrm. 17. Lectures on the Church Gateihlfiu 209 
 but 'if I have, O fparc not yourfelves, as you hope for 
 mercy in the day of the Lord. 
 
 ■ 
 
 
 - . 
 
 SERMON XVII. 
 
 Acts xvi. 30, 31. 
 
 What Hiujl 1 th to be favedf And they fam, Bcliive 
 I on the Lord Jefus Chriji, and thcu Jhalt be five J. 
 
 TTTE have particularly confidered the pretentions 
 W which Jesus has to bur faith in him as our 
 Saviour, from his being Christ, in himfelf the only 
 Son of the Father, and by conftitution our Lord. 
 If he be fet apart and fitted for his work by divine 
 unction,' if he cannot want power to perform it as 
 being the only-begotten Son, and if his authority 
 be not lefs than his power as Lord of all in his me- 
 diatorial character, then th'e grounds on which we 
 believe 1 in' him cannot be inefficient, and we have 
 no room left us to' queftibn, whether there be a fav- 
 ing efficacy in all that? he has 'done, is doing, and has 
 yet to (Jo, in the matter Of God's glory in our falvation, 
 who believe in his name. 
 
 By what flips he has proceeded and does proceed 
 herein, working out falvation, we now declare, when 
 v/e fay, " Who was conceived of the Holy Ghou% born 
 of the Virgin Mary, &c" In which feveral points 
 are comprized certain foundations of fact, upon the 
 
 per- 
 
210 Lectures on the Church Caieehifm. Serm. 17. 
 
 performance of which, we, knowing alfo who he is, 
 remain fatisfied in his being a Saviour fufficient in all 
 refpe£ts. 
 
 The fir ft is, " That he was conceived by the Holy 
 Ghoft 5" and from his being fo (in connection with 
 the dignity of his perfon as the Son of God, and his 
 divine conftitution to his office and to dominion 
 therein, and with the feveral other points which come 
 afterwards to be fpoken to as neceftary to make his 
 work complete) we profefs our belief in him as Jesus, 
 the Saviour. And it will be exceedingly delightful 
 to the humble foul to follow Jesus through the whole 
 of thefe tranfa&ions, and to fee him taking away, 
 one after another, all thofe obftacles which ftood in 
 the way of fallen man's happinefs in God in the future 
 and eternal world. 
 
 This perfon, who, we fay, was conceived by the 
 Holy Ghoft, is no other than he who was juft before 
 fpoken of, Jesus Christ the only Son our Lord. 
 And when we alledge that he was conceived by the 
 Holy Ghoft, and born of the Virgin Mary, we mean 
 to exprefs our belief, That the word zvas made flejb. 
 Concerning which incarnation of the word by the 
 operation of the Holy Ghoft on the Virgin Mary, en- 
 abling her to conceive, two things muft be previoufly 
 laid down. 
 
 Fir/?, That there was an abfolute neceflity that the 
 only-begotten Son, who had undertaken the work of 
 redemption, fhould be made man to effect it. He 
 was to redeem man who was fallen from God, and 
 lay under a curfe declared by the mouth of God, In 
 the day that then eatejl thereof thou Jbalt furely die, and 
 
 which 
 
Scrm. 17. Lectures on the Church Cat echifn* 21 1 
 
 which juftice demanded the full execution of. The 
 nature therefore which lay under the Curie for fin muft 
 fufter j and in that muft the atonement be made. Ac-* 
 cording to which was the original promife refpeCting 
 our redemption ; The feed of the woman was to bruife 
 the Serpent's head. And therefore the apoflle urges, 
 that, For aj much as the ihildren are partakers offlcjh and 
 blood, he alfo himfelf likewife took part of the fame, that 
 through death he might dejlroy him that had the power of 
 death, that is, the devil \ and deliver them who through 
 far of death zvere all their life-time fubjecl to bondage 
 For verily he took not on him the nature of angels j but he 
 took on him the feed of Abraham, Wherefore in all things 
 it behoved him to be made like unto his brethren. And, 
 
 Secondly, It was not lefs neceffary that the manhood 
 he ftiould affume mould be free from fin, I mean 
 efpecially from original fin, which is the fource of all 
 actual tranfgrefHon, and that for fome very important 
 reafons. Namely, Fir/?, That it might be fit to be 
 aflumed into union with the word, which it could not 
 be if itfelf had been denied by fin. Secondly, Be- 
 caufe being to discharge the office of a Saviour, and 
 therefore both to perform a perfect obedience, and to 
 make a fatisfying atonement for us, it was abfolutely 
 needful that he mould be altogether holy, harmlefs, un- 
 defiled, and feparate from finncrs ; for otherwise his 
 obedience could not have been a proper and accept- 
 able obedience, nor of confequence his death merito- 
 rious. His obedience could not have beenag* proper 
 obedience, becaufe it would have been deficient in a 
 perfect conformity to the law, which on no considera- 
 tion and in no view admits of the leaft deviation from 
 
 it; 
 
212 Lett 'tares on the Church > Caiechifm. Serm, j^» 
 
 it-j and fo his death would have been but the mere 
 execution of the curfe of the law upon him for his 
 own perfonal guilt ; fo that in this cafe, inftead of 
 having provided a righteoufnefs and atonement for 
 others, he mould have needed both from fome other 
 for himfelf. And, Thirdly, Becaufe as from our other 
 reprefentative and covenant- head there is derived to 
 us a principle of fin, fo from Christ, believers muft 
 receive a contrary and quickening fpirit and principle 
 of univerfai holinefs, which neverthelefs could not have 
 been the cafe, had he not been pouefled ©f it himfelf, 
 but born in fin as we are. 
 
 Thefe things being laid down, we (hall very rea- 
 dily fee the meaning of our profeflbr, when he fays> 
 " I believe in Jesus Christ the only Son our Lord, 
 who was conceived by the Holy Ghofl. I believe 
 in him, fays he, in all thofe characters, among other 
 reafons for this, becaufe he was in that manner con- 
 ceived : for as I am well fatisfied of the neceffity there 
 was that the word (hould have been made flefti for our 
 falvation, and that that flefh (hould have been free from 
 all"; fin, fo I hereby declare myfelf to be undoubtedly 
 afTured of the fa&ftfelf," and this is my intention in 
 faying, " that I believe he was conceived by the Holy 
 Ghoft;" whereby I would have it underftood, 
 
 FirjU That I believe the human nature or manhood 
 of Jes#s Christ was conceived by the Holy Ghoft. 
 And my meaning is on the one hand, that what the 
 Virgin was enabled to conceive in her womb was a 
 complete, real, and proper man, confuting of a rea- 
 fonable foul and human flefh as other men do, and of 
 
 his 
 
Serm .17. Leclures on the Church Cattelnfm. 2 r J 
 
 his mother's fubRance as other children are \ in which 
 refpecl there is no manner of difference between him 
 and me, both of us deriving our fubftance in the womb 
 from our respective mothers ; and both ftibfifting of a 
 reafonable foul and human rMhy which I as plainly 
 dife'ern he did; as I know F do rnyfelf. But on the 
 other hand. 1 am not lefs comfortably fatisfied, that in 
 regard of the manner of our conception in the wombs 
 of our feveral mothers, there is the greateft difference. 
 For whereas I was in a natural, ordinary way begotten* 
 the manhood of Jesus was conceived without the 
 Virgin's knowing a man, by the Holy Ghoji coming 
 upon her, and the pouter $f the Hlghejl overjhadowing 
 her, whereby this child was Angularly conceived. And 
 although t know not any thing of the manner of this 
 miraculous conception, nor have any conceit arifing 
 therefrom that what was begotten was of the fubftance 
 of the Holy Ghoft, or any thing other than proper 
 man ; yet hereby I Jim fully affured the nature of that 
 child was holv, and that being coiiceived by the Holy 
 Ghoft he was conceived without 'that infection of 
 original "-fin which accompanies the conception of 
 every one "naturally gendered of Adam \ of which as I 
 am fatisfied by the manner of-his" conception, fo a*n I 
 further clearly affured by the expr.efs words' \ & 4k£ 
 angel, who fpeirkhig of the Holy Ghdft's^verm^Sw- 
 ing Mary, adds a's-the confeouetfee tlferebf,' Ttertfbft 
 alfi that HOLT thhg whicbfitfh'be horn^thee, ftatt 
 he "called the Son of God.- And" thaTfte-toas indeed- a 
 holy thing, without any -mi* We I of : fin, is- {till ■Sddi-' 
 tionally manifeft to me from his whole life after wards* 
 in which he always did the things which pleafe God, 
 
 and 
 
2*4 Leisures on the Church Catechtfm. Serm. 17, 
 
 and upon, juft grounds challenges all his- enemies to 
 convince him cf fin ; as indeed, well he might, feeing 
 he had To great and fufficient a teftimony of his perfecl 
 uprightnefs, as God's public voice from heaven, This 
 is my beloved Son, in whom I am we'll pleafcd. But this 
 is not. ali that I would be underftood to mean by 'his 
 being reCnceived by the Holy Ghoft, for, 
 
 Secondly, I do intend thereby farther (without which 
 indeed I could not fay that the word was made flefh) 
 the afiumption of this manhood fo conceived into 
 perfonal union with the eternal Son of the Father. 
 This afiumption or taking of the manhood into God, 
 as it is the corner-ftone of all his mediatorial trans- 
 actions, (fince whatever he has done, does, or fhall 
 do, in quality of mediator, he does, not as God 
 fimply, but as God manifeft in the flem) I End clearly 
 {et down in Scripture, where I am told, that the word 
 was made f.ejh ; that God was manifeft in the fie jh ; that 
 Chiji Jcfus being in the form of God, thought it not rob- 
 bery to be equal with God, but made himfelf of no re- 
 putation, and took upon him the form of a fervant, and 
 was made in the likenefs of man. Indeed nothing is 
 more evident to me through the whole Scriptures, 
 especially of the New Teftament, than, that that very 
 perfon who was the Son of God from all eternity,* was 
 made man in time. From the moft undoubted tefti- 
 tfionies-, by the pjaineft declarations, and ConV&cing 
 4&ions, I am perfectly fatisfle'd of his being-at once 3 
 the Son of God and the Son of man; I fay -atMJneey 
 fcecaufe while. I fee diftincHy the divine ;and toutoan 
 matures fubfifting in him, I fee as diftin&ly- that they* '' 
 fiibuft together in his own perfon. For b)kperfonal 
 
 union 
 
Serm. 17. Lectures on the Clnirch Catechifm. %\$ 
 
 union I mean the fubfifting together of two things 
 different in nature in one perfon. So I know that the 
 foul and body of man are of different natures, yet 
 united they make one only perfon, a man. In like 
 manner I am as well convinced that two natures fubfift 
 together in Christ, fo as that, while they are two 
 different natures, they do neverthelefs make but one 
 perfon. I fay they do fubfift together in his one per- 
 fon ; and tuat without confufion: for although by 
 their union they conftitute that perfon, yet in that 
 perfon they fo fubfift together as that there is no man- 
 ner of mixture or changing the one nature with or into 
 the other, but neither nature being changed into or 
 confounded with the other, they do both retain the 
 a£ts and operations which are proper to each nature. 
 Neverthelefs as both thefe natures do fubfift in the 
 fame cue perfon, the adl of that perfon is that of both 
 the natures, together. Hence I hear Jesus faying 
 while he was on earth, that the Son of Man is in hea- 
 ven, afcribing, in confequence of this perfonal union, 
 that which was proper to the divine nature unto the 
 human, which latter was not then, but the divine na- 
 ture only, in heaven. And fo on the other part I find 
 that which is proper to the human nature afcribed tor 
 the. divine; as when, it is faid, God pur chafed the 
 Chunk zutib his own bloody we have the action of the ; 
 manhoo+aitributed to. the Godhead, and therein not - 
 only the cleared .proof of the union of the two na-.i 
 tares it| ChjUSt, but alfo the comfort to find that 
 whatevc| the wan j £sus faid or did, was alfo done and ' 
 faid by the *>ooof God.— Knowing him therefore to 
 te Gqd and man in one perfon, I do, 
 
 Thirdly, 
 
2i6- LeSfures on the Church Catechifm, Serm. 17. 
 
 Thirdly, lMoft fatisnedly and affciredly acquiefce in 
 him as being exactly that Mediator which the glory 
 of God on one fide, and the wants of us fallen crea- 
 tures demand on the other. Being God and man at 
 once he could in our nature perform an obedience and 
 pay a price, which, becaufe of his being the Son of 
 God, could not but be infinitely honourable to the 
 law of the divine Majefty, and infinitely fatisfying of 
 the demands of juftice, therefore unqueftionably avail- 
 able to the pardon and acceptance of all that believe 
 in his name, iinful and ungodly though they be. And 
 bein^ God as well as man, the other public actions 
 proper to his manhood, (as well as his death) his re- 
 furre&ion, afcenfion, and life, mull: needs be power- 
 fully efficacious to our being rifen, exalted, and living 
 for evermore in him as our reprefentative. Had he 
 been only God, he could not have reached our ne- 
 ceffitous cafe, had he been only man, he could not 
 have given the needful g!ory to the holinefs and juftice 
 of God which our rebellions had robbed him of. 
 But now that I know him to be God and man in one 
 perfon, I fee him capable of giving all that glory to 
 Gox>, and all that falvation to men, which his rights 
 or their needs require. And therefore I fee in him all 
 the direful confequences of Adam's fin taken away. 
 By the otience of Adam am I made a Tinner ? By the 
 obedience of the other I am made righteous.*- Thro* 
 the (in of Adam am I under a curfe ? By the death of 
 Jesus I am redeemed from it. By the fall of Adam 
 was I born in fin? Jesus has power to raife'-meto 
 fpiritual life. In Adam am I configned to death?' 
 in Jesus I am rifen again, As I am in Adam is there 
 5 n ° 
 
Serm. 17. Led ares on the Church CaUcbrfm. i\j 
 
 no hppc for mc beyond the grave? Christ hath 
 brought me life and immortality to ligf t. Irithis God- 
 man I fee myfelf complete. The wcr.ls he has fpoken 
 to me from lips like my own can want no authority, for 
 J he that fpeaketh t'lera is God. He that interceded 
 forme is he that alio died in my behalf, bone of my 
 bone and flefli of my -flefli, touched with the feeling of 
 my infirmities j and I am afftired I can be denied 
 nothing he afos for mc, for he that died and pleadeth 
 for me is God. Can fin, the world, or the devil be 
 too ftrong for me, when the Son of God has in my 
 nature vanquished them all, and is ftill God in the 
 flefli for my protection and fafety ? This is the very 
 perfon I wanted, and having fuch an one I can now 
 want nothing. Gladly do I join my weak voice with 
 that of the miniftring angels, and, whilft I behold the 
 incarnate God, fingvvith them, " Glory to God in the 
 higbeft, -and on earth peace, good-zvi II towards ?nc%" 
 
 And now you may fee how much is contained iiv 
 this one fentence of the Creed, " conceived by the 
 Holy Ghoft." Have you underflood thefe things ? 
 It will behove you to do fo, and to by them' up in 
 your hearts, for they are very comfortable. But do 
 you alfo believe them ? Do you believe that the man- 
 hood of Jesus Christ was framed of the fubftance 
 of the virgin Maty by the operation of the Holy 
 Ghofl, and thereby conceived without the (pot of 
 original fin, and fitted for union with the Godhead, 
 and for the work which the Son, as Redeemer, had 
 to do in it and by it ; and alfo that being thus prepared, 
 it was actually taken into union with the eternal word 
 in order to our falvation ? If you do really believe this, 
 
 vol.i. L Flrfti 
 
21$ LeSlures on the Church Catechifm. Serm. 17. 
 
 Fuji, You are very fenfible of your own mifery in 
 yourfelf. Secondly, You are very thankful for this 
 wonderful work of God. Thirdly, You reft all your 
 hope concerning pardon, grace, and glory, upon an 
 union with this God-man Jesus. 
 
 Birft, A real belief of this incarnation of the Son 
 implies a true fenfe of your mifery in yourfelf. For 
 the concept-ion of the Redeemer, fo directly and ne- \ 
 ceffarily out of the common courfe of nature, plainly : 
 {hews to what a fad condition the nature of man is 
 funk fince and by the fall of Adam, while alfo the 
 confequence of fuch apoftafy is alike evident in the 
 ■■neceflity there was of the incarnation of the Son to 
 fatisfy juftice, and every way to repair the damage 
 done by the fall. — Wherefore to own Christ's in- 
 carnation as a means needful to fave us, is to acknow- 
 ledge our mifery in ourfelves, and particularly that ofl 
 which all other mifery is but the confequence, the fin 
 of our nature. And you will underftand, that to be- 
 lieve and own your fallen nature, is indeed through 
 fuch a divine conviction of the truth of it, as no man 
 has nor can have by his own reafon, but is really of 
 the Holy Ghoft. So that to be truly fenfible of our 
 n nature, without which there can be no practical' 
 ving in Christ as God incarnate, is the very 
 gift of God; and the experience of it, efpecially in 
 the deep iniquities thereof, inltead of difcouraging usl 
 fhould give us great encouragement, that we are at 
 lead in the way to Christ.— But alas ! how little 
 fenfe is there of our rniferable fallen ftate to be met 
 with among thofe who name Christ's name ! Afk 
 any one almoit you meet, whether they be corrupted 
 
 creatures * 
 
Semi. 17. Lectures on the Church Catechifnu 21-9 
 
 creatures ? Many wi]3 deny it ; many knaw not what 
 you mean. Others will fay, Why yes, who does not 
 know that ? to be fare we are all born in fin. But' 
 do you go farther with them, and fay, now therefore 
 if you be born in fm, if your nature is fin, you muft 
 needs have fin in you, and truly it is vifible to. this 
 day your heart abounds with pride, and feif-wiil, and 
 covetoufhefs, and unbelief, and hypocrify, and envy, 
 and malice. " What 1 ? (the party will be ready to 
 anfwer) Pray what do you take me for? I proud and 
 covetous ? I am as far from it as any perfon in the 
 world. Nobody ever took me for fuch before. And 
 to be plain, you are very uncharitable to judge of 
 me fo hardly, and very impertinent to fay what you 
 do." The truth is, very few people take any kind 
 of notice of what is within them, and if their out- 
 fides be tolerably clean, are ready to think all is 
 well. And yet we all alike profefs to believe in* 
 Christ's conception by the holy Ghoft, that he 
 might be free from that original corruption all others 
 are defiled with. 
 
 Secondly, If you really believe the incarnation of 
 the Son, you are very thankful for fuch a wonderful 
 work of God. Truly it is of all others the moft 
 wonderful of God's works ; and St. Paul might well 
 call it, a great myjlery^ becaufe of the unfearchable 
 wifdom, power, condefcenfion and love that is therein. 
 It is indeed fo myfterioufly wonderful, that the an- 
 gels can find nothing in heaven like it, and therefore, 
 as it were, forget the proper glories of their own fta- 
 tion, to look into, admire, and adore this unparalleled 
 inftance of God's workmanfhip. They fing in the 
 L 2 views 
 
220 Lefiurcs on the Church Catechifm. Serm. 17. 
 
 views of it, Glory to Gcd in the h'ighejl, and on earth 
 peace y good-will towards men. And if you really believe 
 it, you will join their praifes and adorations. And 
 what fay you ? Is it thus wkh you ? Is your heart 
 affected as it ought, while you look upon the incarnate 
 God ? Does it aftonifh you to fee this condefcenfion j 
 the Son leaving his Father's bofom, and afTuming our 
 nature? Do you love to look upon this glorious fight? 
 Does it dwell upon your foul with power, and bear 
 away every earthly thing before it; filling you with 
 renl gratitude that you could cheerfully do any thing, 
 and fuffer any thing, and lofe every thing for Jesus ? 
 And are you waiting, expecting, longing for the 
 tranfporting day when you (hall fee and be for ever 
 with Jesus? — This is our duty; and if we be not 
 thus difpofed toward Jesus, where is our faith? Do 
 we really believe that the great God is come down 
 from heaven to be our Saviour ? It cannot be. And 
 yel: in what breaft almoft are thefe honourable, thefe 
 grateful thoughts of Jesus to be found ? Say, my 
 Brother, Don 1 thou thus think of Jesus, thus love to 
 think of him, thus burn for him and his intereft ? Ah 
 traitor, .ma ye ft thou not rather fay of thyfeif, " The 
 love of Jesus, of Jesus the incarnate Gop, never 
 warmed my heart ; I never look upon him, never, 
 never, no not one moment of my life do I look upon 
 him with love and delight. Every day I flight him, 
 I defpife him, I difhonour him, I live to his difgrace, 
 to the hindrance, to the injury of his kingdom and 
 the hurt of his people. I, even I, live daily confirm- 
 ing, ftrengthening, upholding, and with all my power 
 
 main- 
 
Serin. 17. Leclures on the Church CatechJfnu 22$ 
 
 maintaining and inlarging the kingdom of the devil. 
 O where, where is my faith ! 
 
 Thirdly^ If you really believe the incarnation of the 
 Son, you are actually refting all your hope concerning 
 pardon, grace, and glory in your being united unto 
 this God-man Jesus. And this indeed is the beft 
 proof of 'your faith in the matter before us. As far 
 as you fee your mifery and hclpleilhefs in yourfelf, you 
 can have no confidence iiryourfelf for acceptance with 
 God, ability to ferve him, and intereft in his ever- 
 lasting favour; and therefore, as far as in the fenfe of 
 tins your mifery in yourfelf, you are made really to 
 believe in Jr.sus Christ as the Word made Fleih to 
 help you in all thefe refpe&s, you will unqueflionably 
 reft all your hope in him. And here I mull obferve, 
 that it will be impoHiblc for you to put your trull: in 
 him with any confidence and fatisfadtion to your foul, 
 unlefs, and any farther than you are perfuaded that he 
 is God -man, not only man but God, and both God 
 and man in one perfon. You will not, indeed yoa 
 cannot, believe there is a fufficiency in his righteouf- 
 nefs and atonement for your pardon and acceptance, 
 or that he is able to raife you from and above fin now, 
 or to life everlafting from the grave hereafter, unlefs 
 yen believe him to be God. Wherefore vour real 
 truft in Christ for pardon, grace and glory from the 
 Father, in, by, and through him, can be the 'only 
 fatisfying proof to your own foul, that you believe 
 him to be God manifefr in the flefh for our falvation. 
 And do you thus reft your All on him ? And are you 
 thus perfuaded he is fufneient for you ? Search and try 
 L 3 your 
 
222 Lefiurcs on the Church Catechifm. Scrm. iS. 
 
 your hearts, for nothing but they can teilify whether 
 you have or no this faith in you. 
 
 Here, Brethren, lies all your real hope, and if you 
 turn to any other; if you are thinking to {land Before 
 Gob in your own ri.ghteoufnefs, or to get heaven by 
 your own doings, I mufl plainly tell you that you 
 overturn Chriftianity from the very foundation, and 
 your own foul along with it. Look therefore well to 
 vourfelves, for there is no Giber name under heaven given 
 unto "men wherehy we miifl be faved, but only the name of 
 Lord -J ejus Chri/L 
 
 SERMON XVIII. 
 
 Acts xvi. 30, 31. 
 What muft 1 do to befaved? And they /aid, Believe 
 the Lordjefus Chri/t, and thou Jhalt befaved. 
 
 on 
 
 IN fpeaking of our Lord's Conception by the 
 Holy Ghofr, the important point of his Incarna- 
 tion was opened, in regard both of its neceffity and 
 reality. Yet fomething ftill remains to be added for 
 the farther confirmation of our faith in Jesus, as the 
 Word made Flefh, and which is contained in the 
 words that follow, born of the Virgin Alary. Concern-- 
 ing which the believer proceeds making his prcfeflion, 
 and declaring farther the grounds of his faith, by 
 
 ^' ln£ ' Fir/, 
 
Serm. 18. Lectures en the Church Catechifm. 223 
 
 Firjl, \ believe that the woman, who was thus 
 miraculouily enabled to conceive, was a virgin' at 
 time of her conception, and that at lead flie continued 
 fo, till fhe brought forth her flrft-born Son. For I 
 find that (he, unto whom the Angel Gabriel was ferit 
 from God, was a virgin, that (he continued fo after 
 her conception, for before they (Jcfeph and {he) came 
 Ujether, fee was found with 
 
 and that (he was really no tftl 1 ging 
 
 forth, becaufe I am not only told a > -l he with 
 
 chihU but alfo bring forth a fori, which prophecy is 
 applied to this very cafe, unto which only, acccr 
 to the intention of the Holy Ghoit, it did or could 
 fully and exactly belong, by St. Matthew. And as I 
 fee the neceffity of her being a virgin, becaufe of 
 Jesus's being conceived without the fpot of original 
 pollution, fo in her being fuch, I fee the completion 
 of thofe prophecies concerning the Meffiah, in which 
 this very thing had been foretold of him : The Lord 
 hath created a new thing on the earth, a zvoman Jhall 
 compafs a man. And behold, a Virgin Jhall conceive and 
 bear a Son, and Jhall call his name bnmanueL And 
 farther, 
 
 Secondly, A>s I believe her to have been a Virgin, fo 
 alfo fhat her name was Mary. Whereby I do not 
 mean to afcribe any peculiar eminency to the name, 
 but to fignify that I mean thereby that Mary Who 
 efpoufed to Jofeph, of the tribe of Judah, to which. 
 the promife of the Meffiah was made, and of the 
 lineage of David, to whofe family that promife was yet 
 more efpeciaily confined. And farthermor-e, 
 
 h 4 Thirdly, 
 
£.24 l^tturez on tbi Church Cxteth-Jh. Serm. 18. 
 
 Thirdly, I do ftedfaftly behr.ve that'the Child, which 
 -through the operation of the Holy Ghoft fhe did con- 
 ceive in her womb of h^r own fubftance, was there 
 nourimed by the fame fubftance of the Virgin as other 
 children are, till her firil time was come, and then 
 born into the wcild in like manner as are other infant?. 
 
 And by ail this my meaning is, that I believe that 
 manhood which,- immediately on its conception in the 
 womb, the eternal Son of God aflumed into himfelf 
 id perfonal union, was proper man, and that it was 
 no other than that very perfon, perfect God and 
 pcriecTr man, who thus lay hid in the womb of the 
 Virgin, and at length was born into the world. So 
 that, on the whole, I declare what I am fully edit* 
 convinced of, as a point of the utmoft moment to my 
 confidence in Jesus as my Saviour, that the only Son, 
 by taking that manhood into himfelf which the Virgin 
 Mary, of the tribe of Judah, and of the lineage of 
 David, had -by the operation of the Holy Ghoft con- 
 ceived in her womb, afterwards nourished there, and 
 at length brought forth, was made flefti ; from that 
 moment fubfiiting God and man together in one per- 
 fon, not only while he was on earth, but now alfo that 
 he is in heaven - f and that it is that very Perfon, God- 
 man, who now reigneth as head over all things to his 
 Church, who fhall come in power and great glory to 
 judge the quick and the dead, and who fhall be the 
 final, full, and blefteu portion and fecurity of his pur- 
 chafed poftemon in everlafting glory. 
 
 You may fee now from the whole y that thefe and 
 the former words jm; together amount in fubftanee to 
 
 this 
 
SeTm. j 8. Lefliifes an the Church Cutechifm* 225 
 
 this one point, the incarnation of the only-begotten of 
 the Father. Upon which endearing fubject I am glad 
 to have a little fp ace here for fome nectiTary improve- 
 ments. And, 
 
 Firji, Was the Word made Flefh for our falvation ? 
 Then what was our condition that could need fuch a 
 Saviour ! Confider what his bufinefs was in the world, 
 Was it not this, to bear our iniquities, to be made a 
 curfe for us, to give his foul an offering for fin, to be 
 bruifed and put to grief, to be crucified and flain ? 
 Who, what the Lord of glory, the Prince of Life, the 
 only- begotten of the P^ather, the Heir of all things, 
 the Maker of the heavens ? Was it no other than he y 
 that " for us men, and for our falvation came down- 
 from heaven ? And was incarnate by the Holy Ghoffc 
 of the Virgin Mary, and was made manr" Judge 
 then how deep our ruin, and how infuificient all hu- 
 man help ! Kings {loop not in perfon to petty con- 
 cerns. Had we needed only to be taught the will of 
 God, a mere infpired Prophet had done as well. But 
 Sin was entered into the world, the Wrath of Goi> 
 was gone forth, Death was waiting for the divine com- 
 mand to feize the criminals, and Hell, with remorfe- 
 lefs mouth, yawned behind to devour. The cafe was 
 urgent. Mercy muft exert itfelf to the higheft ftretch, 
 or the human race is undone for ever. Sin was com* 
 mined, the irreverfible curfe againft it had been before 
 denounced. What could be done ? Juftice muft be 
 fatisfied. The Majefty of heaven muft lofe nothing 
 of his glory. Unlefs latisfadiion was made, there was 
 no place for repentance ; there could have been no re- 
 L 5 pentance ; 
 
226 Lectures on the Church Caiech'ifm, Serrri. 18. 
 
 pentance; to men any niore than devils God would 
 not have given grace to repent ; and, could there have 
 been any, it had ferv-ed no faving purpofe. But who 
 could heal fo wide a breach ? Who was fufficient for 
 fo vaft an undertaking r The law muft have more than 
 a perfecl obedience paid it, it mud be an obedience 
 which would reftore it to all that honour and dignity 
 which the moft perfect and fmlefs ftibmiffioti of Ada?n 
 and all his race to all its demands would have given it 
 upon earth. The curfe declared and gone forth muft 
 be fatisfied to the uttermoft ; and by an equivalent 
 which would fully anfwer to all of us enduring eternal 
 punifhment*. Death was to be overcome, yea to be 
 made a paiTage to life. The grave muft be made to 
 render back its dead, to render them back with happy 
 advantage, incorruptible, glorious, powerful, fpiritual. 
 New heavens and earth muft be prepared, and finners 
 of this world prepared" alfo to inhabit them. All things 
 muft be replaced on the original footing, when God 
 made man in paradife ; and an eternal peace and fellow- 
 fhip reftored between him and us. Se^e, Sirs, what a 
 work ! And who but the incarnate God is fufficient 
 for it? Behold he comes, he comes down from hea- 
 ven, he leaves his Father's bcibm, he takes up his re- 
 fidcnce in the Virgin's womb, he is. born, he is found 
 in fafhion as a man ; he comes to live ; to die ; by 
 Death to conquer Satan, Death and Hell ; to rife again 
 to reign ; to fet open the gate of life. Look upon 
 this fight, my Friends. Come near and behold it. 
 Now that God is vailed in flefh, you may look upon 
 him without danger \ the fight will confume nothing 
 
 3 bUt 
 
Serm. 18. Leftures on the Church Catechif/n. 227 5 
 
 but your pride. That indeed it will lay very low. » 
 Would God it might ! Surely it ought. What have- * 
 we to be proud of? Shall we be proud- of our being 
 finners, guilty Tinners, condemned finners, helpids 
 finners, finners of fuch magnitude, that the very Son 
 of God muft needs be made man to lave us from the 
 pit of hell, the place and the portion of devils ? Here 
 is the glafs in which we may fee our true features... 
 And into this glafs we have never looked to any good , 
 purpofe, unlefs we this day know, that in ourfdveswe 
 are wretched, and miferable, and poor,, and blind, and-, 
 naked y and our fouls be attending upon the Word made 
 Flefn in the cry of the multitudes, Hofanna to the Son 
 cf David ; biffed is he that ccmeth in the Name of the 
 Lord > Hofanna in the High if h 
 
 Secondly, Let us conlider the amazing condefcenfion 
 difplayed in the incarnation of the eternal Son of the 
 Father. High as the heavens above the earth are the 
 thoughts of God above ours. He would make known 
 his juftice, wifdom, and love among the fallen inhabi- 
 tants of the ear'th. And what a way pail finding out. 
 doth he choofe for the purpofe 1 The exprefs image of. 
 the Father's perfon fhall affume the character and office, 
 of Redeemer j and therein let out to view his proper 
 glory as the only-begotten. This was a glory which. 
 he had with the Father before the world was : but now 
 he will illuftrate it upon earth, and let men fee, that 
 in him dwell all the treafures of wifdom and know- 
 ledge, of grace and love. Accordingly, in the full 
 forenght of all that he muft fubmit to in this mediato- 
 rial capacity, he fays, Sacrifice and offering thou zvouldft 
 '<i:t, but a body hajl thou prepared me , in burner offering^ 
 
 L 6 and 
 
2>8 Leflures on the Church Catechifm. Serm. 18* 
 
 and fact ifices for fin thou haft had no pleafure : then J aid 
 J, Lot I come to do thy will, O God. He undertook it 
 with infinite fatihfa&ion, / delight to do it, yea thy law 
 is- within my heart, in the midft of my bowels. Yet to 
 what did he eondefcend in doing this will of God ? 
 The apoftle will tell us in a few words, Being in the 
 form of God, he made himfeif of no reputation, and took 
 upon him the form 1 of 'a fervant, and was made in the like- 
 nefs of men : and being found in fajhicn as a man, he 
 humbled himfeif, and became obedient unto death, even the 
 death of the crofs. It rnu.ft never be forgotten, that the 
 actions of Jesus are the actions of his whole perfon,, 
 in which, the two natures fubfifting together, what is- 
 properly the aft of one cannot be done without the- 
 ether : in which view it is that St. Paul here fpeaks of 
 fris taking upon him the for m of a fervant, humbling him- 
 fsifi and becoming chedient unto the death of the crofs,. who 
 Mas in the form of God, mid thought it mt robbery to be 
 equal with God. See here the riches of Christ ! What 
 treafures of wi&o n and grace are not (hewn forth in. 
 bin and by him in this condefcenhon ! How- honour- 
 able our incarnate God herein! Ye know the grace of 
 cur Lord Jesus Christ, fays the chofen veflel, that 
 though he Wets rich, yetjor your fakes he became poor, that 
 ft through his poverty might be rich.. Honourable to his 
 rBe this voluntary poverty of his, that he might inrich 
 h peer. This indeed was bve. Lat all the angels of 
 God worfnip this condefcending Creator. Let the re- 
 deemed, that come to Zion with everlafting joy, receive 
 him with the loudeft hofanim. At the name of Jesus 
 Jet every knee bozv, of things in haven and things on earth, 
 and thing* under tlx tartb; yea, let every tongue con. 
 
Serm. 1 8. Letlurcs on the Church Catechijm. 229 
 
 fefs, that Jesus Christ is Lord. Let the happy faints 
 above that behold his glory cry out eternally, JForthy 
 is the Lamb that was plain, to receive power y . and riches, 
 and ivijdom, and flrength, and honour, and glory., and 
 blejjing. Blejjing and honour, and glory and power, - be 
 unto him that fitteth on the thronc r and untc the Lambjlr 
 ever a?:d ever. And upon earth, O thou that idlcjl good 
 tidings to Zion, eft thee up into the high mountain : O 
 thou that telieft good tidings to Jerujalem, lift up thy voice 
 with flrength \ lift it up, be not afraid,. Say unto the 
 cities of fudah, behold your God ! hehold r the Lord God 
 %uill come with Jlrong hand, and his arm jhall ride for 
 him : Behold, his reward is with him, and his work he* 
 fore him. He Jhall feed his flock like a jhepherd - y he jhall 
 gather the lambs with his arms, and carry them in hvs 
 bojorn, and jhall gently lead thoje that are zviih young. 
 Thus we fhould think of, receive, and honour our in- 
 carnate God>. But, 
 
 Thirdly, Since our profeffion engages us to a con- 
 formity with Jesus, his incarnation will furnifh us with 
 fome of the moft exalted leflbns of Chriftianity, and at 
 the fame time prefent before us the moft engaging mo- 
 tive to practife them. We will confider as much of 
 the mind of Christ, as is peculiarly exemplified in 
 this vaft myftery of the incarnation, which perhaps 
 may be comprifed under thefe three Lnftruclive parti- 
 culars. The wonderful readinefs of his mind to his 
 whole mediatorial work, in obedience to his Father's 
 will. The ufe he was inclined to make of his glorious 
 iuiflciencies. And his eflimation of all worldly things. 
 Each of which, we will endeavour to apply as the time 
 will permit* 
 
 Firjt, 
 
230 LeSIures on the Church Calechlfm. Serm. 18. 
 
 Firfty The wonderful readinefs of his mind to his 
 whole mediatorial work, in obedience to his Father's 
 will. He could fay in truth, I delight to do thy ivilly 
 O God, yea, thy Lnv is within my bowels. Obedience 
 was graven on his heart, and nothing could make it. 
 He came into the world to do God's will ; that was 
 his grand motive. Though he knew the whole of his 
 work, and faw perfectly what the doing it would coft 
 him, what he mull endure from men, and what a fa- 
 crifice he mult make to divine iuftice, yet with the 
 fullefl content, with the freeft choice, not of confrrainr, 
 (for he was under none) but willingly, he undertook 
 the whole in obedience to his Father's will j Lo, I 
 come to do thy will, O Gcd. Though he were a Son, 
 vet learned he obedience by the things which he fuf- 
 fered. He learned it. What? was it a lefTon he had 
 to learn? No, for the law of God was in his bowels. 
 But now in his fufFerings he practifed or experienced 
 it, or perhaps he fet his hand to it, entered upon his 
 work of fuffering in the mod (hameful and painful part 
 of it, and by and by being made perfect, having com- 
 pleted and fmifhcd it, he became the author of eternal 
 falvation unto all them that obey him. Obedience was 
 his bufmefs, his employment in the world. This is 
 the mind of Christ. And is it ours, my friends ? 
 Is God's law within our hearts alfo ? Has the obe- 
 dience of Jesus Christ dilplayed to us the fove- 
 reignty of the bleffed God, recommended to us his 
 fervice, and put a glory on the lav/, and fet it before 
 us in its proper and defirable excellency in fuch man- 
 ner, that now we delight therein, it is dearer to us 
 than thoufands of gold and filver, it is our meat and 
 
 drink 
 
Scrm. 1 8. Leclures on the Church Catechifm. 231 
 
 drink to do the will of God ? Elfe we have not put- 
 on Christ, and are fundamentally ftrangers to the 
 mind that was in him. What ? did he come to do 
 God's will, that he might give us encouragement to 
 neglect it ? Or does he not exprefsly fay, Thai not 
 everyone who calleth him Lord, Jhall enter into the king- 
 dotn of heaven* but he only that doth the will of his Father 
 which is in heaven. Nothing is plainer than that God 
 made us at firft to ferve him; and it is not lefs plain, 
 that all true believers in Jesus Christ are of their 
 Mailer's mind, and, after his example, zealous of good 
 works 5 for fuch are God's workman/hip, created in Chriil 
 "Jefus unto good works, which God before ordained that 
 they Jhould walk in them. Now therefore, brethren, 
 are you all thus minded ? Is it the great concern of 
 you all to ferve and pleafe God ? Let your confeiences 
 fay, if this be neareft your hearts ? if it be, if you 
 have an unfeigned love of God's law, if in the inner 
 man, in the very bottom of your heart, you like, ap- 
 prove, and heartily defire to be conformed to it in 
 every tittle without exception, and can never be fatif- 
 fied till your whole man, foul, fpirit and body, be 
 brought at length into a perfect conformity with it ; 
 and if this inward choice be proved to be genuine and 
 real by your conftant endeavour in all things to pleafe 
 God, and in nothing to pleafe your own natural incli- 
 nations, then afiliredly you have the Spirit of Christ, 
 and are one of his. But if your ruling defire be to 
 pleafe yourfelf and the world ; if your heart be unac- 
 quainted with the excellency of God's law, and you 
 find no love of it there ; if you know not the reftrain- 
 ing fear of God's power and prefence in your foul, 
 
 but 
 
2$2 Leclures on the Church Catechifm, Serm. 18. 
 
 but are walking in a fpirit of licentioufnefs and fecu- 
 rity j if your foul be without experience of divine love, 
 and neither the lovelinefs, nor loving-kindnefs of God 
 have an influence upon it to engage you to any grate- 
 ful purpofe of walking with and ferving him ; if you 
 fee not that to do the will of God is your one only 
 bufmefs, or, though you feem to fee it is, if you either 
 feek not from his word what his will is, or make no 
 ferious inquiries whether you are performing it or no ;. 
 if you live after the courfe of the world, and intereir, 
 pleafure, honour direct your condudf. in fuch a cafe, 
 what would you have me fay ? Would you that I fay, 
 you have the mind of Christ ? You would judge me 
 a bafe flatterer if I did, a lying prophet, a vile difTem- 
 bler, a horrid betrayer of my oiHce and your fouls ^ 
 your own hearts would give me the lie, as they are 
 even now doing to any confidence you may rafbly have 
 taken up of your being in Christ. 
 
 Secondly, As the incarnation of Christ teaches us 
 obedience, fo alfo an humble ufe of whatever we are 
 and have to God's glory, and the good of others. 
 Pride is all feifim, and wraps us up. in ourfelves, with- 
 out regard to God or man. Under this influence we 
 only confider what we are, to be vain upon it - y and 
 our gifts and endowments, are only enjoyed to bring us 
 in an income of homage and praife, if not from God, 
 yet at leait. from man. We make no ufe of them to 
 the ends they were defigned for •> and any farther than 
 the purpofes of our own reputation, intereir^ or eafe 
 may call them into action, they are made even no ufe 
 of at alL But Christ teaches us a better lefion. 
 Let nothing fays St. Paul,, be done through Jl rife or vain- 
 glory, 
 
 
Serm. 18. Lectures on the Church Catechjfin. 233 
 
 glory. Look 71 of every man on his own things, but every 
 man alfo on the things of others. To be vain-glorious 
 of what you have, and to have no confideration of 
 others in the ufe of it, he fubjoins, is not the mind of 
 Christ. He was in the form of God, and yet con- 
 cL .-feended to become a fervant amongft men, and even 
 to die for us. Did he confider his own things ? Yea, 
 did he not forget his own glory, and {loop to the 
 moaned eftate and the deeped fufterings ? And why ? 
 Was it becaufe he coniidcred the things of others? If 
 he had not, would he have condefcended as he did ? 
 Would he have taken up our nature, lived in a low 
 condition, fubmitted to every kind and degree of re- 
 proach and fuffering, to the (hame, the pain, the death 
 of a crofs ? All thefe fubmiffions our defperate cafe re- 
 quired of him who alone was able to help us ; and 
 therefore he thus fubmitted for our good, to the glory 
 of God. O, unparalleled love ! who can come near 
 it, who feel the blefTed faving effe&s of it, without 
 being kindled into* the like flame? Brethren, what 
 worth is there in our gifts, our talents, our time, our 
 life, but to beftowthem in this CmusT-like manner? 
 Shall Christ, forgetting himfelf, live for us, and we, 
 who call ourfelves his difciples, live for ourfelves, and 
 do nothing for the glory of God, and the falvation of 
 fouls r Is this the Spirit of Christ, or is it a lifelefs 
 formality ? Away with all pretences to Chriftianity, if 
 ye are ftrangers to the power and the fpirit of it. And 
 if there be any thing peculiar, eminent, and glorious 
 in the religion of Jesus, it is, that by the power of a 
 divine faith the foul is taken up above the narrow con- 
 fiderations of felf, and engages in the noble views of 
 
 ferving 
 
2j4 Lectures on the Church Catechifm. Serm. 18. 
 
 ferving men in their moft important interefls, as well 
 as prefent happinefs,. to the honour of God. This 
 glorious defigh evidently brought down Christ from 
 heaven; and inconteftablv. there is nothing but enter- 
 ing thereinto, in fubordination to him, that can bring us 
 up thither. As a point therefore of the lad importance 
 to the reputation of our religion, and the falvation of 
 our own foefe, we fhouM enter every one of us into a 
 ferious inquiry, whether this fpirit be in us ; whether 
 we be acting on this plan ; and whether thefe be the 
 grand views we have in life, and by which all our ad- 
 vantages, abilities, and opportunities are in our gene- 
 ral courfe directed. Otherwife we know not the Lord, 
 nor will he own us for his on the day that he maketh 
 up his jewels, Yet, 
 
 Thirdly , What di {grace has Jesus put upon all the 
 pomp and pride of life ! And how taken away all re- 
 oroach from poverty ! Who knows not that the incar- 
 nate God was born of a poor woman,, was brought 
 forth in a (table, was laid in a manger, the inn being 
 taken up by more noble guefts ? Who knows not, that 
 he lived in a ftate of dependence, having throughout 
 his life no houfe of his own to lay his head in, and 
 being maintained by the liberality of others ? This 
 every one knows ; but alas ! who confiders ? The 
 pomp of life, to be of importance in the world, to bear 
 a fwav for wealth and abundance, to live at eafe, to 
 be above the dreadful apprehenfion of poverty, is not 
 this the too common chara£ter of thofe who profefs 
 themfelves the followers of. that Jesus who took upon 
 him the form of a fervant ? Who almolr. has learnt 
 from the low eftate of the Son of Man, having food 
 
 and 
 
Germ. 1 8. ' Left arcs on the Church Caiechlfm. 23 5 
 
 and raiment therewith to be content ? Who is not 
 afhamed of poverty, and how often is it defpifed, 
 though the King of Glory was among the pooreft of 
 men ? But fuch is the way of the children -of this 
 world. Their god blinds them. As they fee nothing 
 better than what lies before them, fo they cannot be 
 expected to do other than lay up their hearts in it, and 
 to meafure all their good and evil by prefent profperity 
 and adverfity. But has the believer learnt all this 
 lefibti from his Mailer ? Haft thou not frill fome 
 lurking eiteem of worldly honour, fome fecret puffing 
 up of heart through prefent diitinctions of place, for- 
 tune, or family? is there not {till a hankering after 
 fome figure in the world, and an uneafy apprehenfton 
 of being overlooked and made no account of? Is not 
 thy heart craving eafy circumftances, diflatisfied in the 
 want, and but too well pleafed in the enjoyment of 
 them ? It is not necefiity, but pride and love of eafe, 
 which create th'ofe painful anxieties our hearts are too 
 much acquainted with. El-fe how is it that, while few 
 if any of us want food and raiment more or lefs, we 
 all want content ? Let us confider the Manger and the 
 Stable ; and let that fight reprefs every ambitious 
 thought, and every complaining fear. And let us be 
 allured, that then we have moil of the mind of Christ 
 in us, and are fartheft tranflated into his ipiricual king- 
 dom, when we are mod indifferent about the good, 
 and moil reconciled to the evil things of this prefent 
 world ; when' neither profperity puffs us up, nor ad- 
 veriity depreffes us. Ah, Sirs, how happy would it 
 be for us even here, if we had'fo learned Chbist I 
 
 SER. 
 
236 Leclures on the Church Catechifm. Serm. 19* 
 
 SERMON XIX. 
 
 Acts xvi. 3c, 31. 
 
 Ill: at muff 1 do to be faved ? And they /aid, Believe en 
 • the Lord Jefus Chri/l, and thou fnalt be faved, 
 
 HAVING fpeken of the Incarnation of the Son 
 of God from thefe words of the Creed, Who 
 lias conceived by the Holy Ghofi, born of the Virgin Mary? 
 we proceed now to another foundation of facl on which 
 wc build our ikdfaft belief in Jesus as a fufneient Sa- 
 viour; namely, Suffered under Pontius Pilate. 
 
 There will need no more to be faid concerning the 
 words under Pontius Pilate, but to obferve, that they 
 are added, either to determine the time of our Saviour's 
 fufferings, becaufe it was the manner of the "Jews at 
 that time to record the hiltory of remarkable facls by 
 referring to the name of the perfon under whofe go- 
 vernment they happened; or to account for the parti- 
 cular manner and nature of his fufrering, and thereby 
 to afcertain the fulfilment of certain prophecies relative 
 thereto, and which would not have been fulfilled had 
 Jesus fuffered after the Jeivijh manner of pumfnment. 
 The main point is, his fuffering. And here our be- 
 liever goes forward with his profeilion, and declares, 
 
 Firfl, I believe that the perfon, of whofe fuffering I 
 now freak, is that very God-man, and no other, Jesus \ 
 of whofe being Christ, the only Son of the Father, 
 our Lord, and incarnate by the Holy Ghoft of the 
 Virgin Mary, I have already pronounced my moft un- 
 
 (haken 
 
Serm. ig. Leclures on the Church Catechifm. 237 
 
 fhaken perfuafion. I believe it was this very perfon, 
 and no other, that fuffered; that it was he, who being 
 the only-begotten of the Father, and Lord of all things, 
 was made man, that fuffered. Not in his divine nature 
 did he fuffer ; he could not: but in his human, yet 
 inafmuch as I know that his human nature has no fub- 
 fiftence but in and with the divine in one perfon, while 
 I deny that the Godhead did or could fuffer, I affirm 
 that he who is God as well as man fuffered j and there- 
 fore by virtue of this perfonal union applying the ac- 
 tions of the one nature to the other, 1 flick not to fay 
 with St. Pauly The princes of this world crucified the 
 Lord of glory. And, 
 
 Secondly, As I am fatisfied that he, Jesus, the Son 
 of God and the Son of man, fuffered, fo am. I fully 
 affured that what he fuffered was the whole curfe of 
 the law. He fuffered for us - } and if fo, he muff needs 
 fuffer what lay againft us, which was no lefs than the 
 curie of the law. I believe that it was his office to 
 redeem us from the curfe of the law ; and I know that 
 he could not do this unlefs he were made a curfe for. 
 us, becaufe through original and actual tranfgreffion 
 we all lay under fentence of death. All that curfe 
 which was due to our fins by the juffice of God, and 
 was pronounced againft them by his righteous fentence, 
 I know that he fuffered j and that to the whole extent 
 unto which the fentence reached. Therefore, fmce 
 the fentence ieached to the whole man, foul and body, 
 I believe that he fuffered in both. In his body, as 
 throughout his whole life, fo more efpecially in tfce 
 conclufion of it, when I fee him in the hands of wicked 
 and blood -thirfty men, and treated by them with an 
 
 uncommon 
 
238 Leftures on the Church Catechijm. Serm. iq. 
 
 uncommon degree of feverity, cruelty and inhumanity, 
 til! they had effe&ed their malicious and furious pur- 
 pcils by nailing him to the accurfed tree, where he 
 continued till thefe fufferings were completed and iflued 
 in the pangs of death. In his yW, by inexpreffible 
 grief, exceeding ~ forrow, and fore amazement, when 
 the Lord was laying upon him the iniquities of us all, 
 and he was bearing our griefs and carrying our for- 
 rows ; by a diftrsfs of fpirit, which, however innocent,, 
 was too big to be contained, burfting forth in the moft 
 earned prayers for the removal of this bitter cup, if, 
 continent with the Father's will and the ends of his 
 fufferings, it were pofiible, and at the fame time in a 
 fvveat which was as it were great drops of blood falling 
 down to the ground. In a word, I know that he fuf- 
 fered in his whole man, and all the curfe of the lav/. And, 
 
 Thirdly, As I am fatisfied there was neceility this Son 
 of God in our nature fnculd thus give his foul a fa- 
 crifice for fin, as well for perfecting the work of re- 
 conciliation, as for fulfilling the fcriptures of God 
 concerning him : fo am I allured that this his fuffering 
 was altogether effectual to all the ends defigned by it, 
 and particularly to make atonement for fin. Of which 
 efficacy of his fufferings to take away fin I have no 
 manner of queftion, as I am allured there was that in 
 them which could not but make them every way me- 
 ritorious. For I am conftrained to believe there muft 
 be an infinite merit in thefe propitiatory fufferings. 
 
 Fir/?, Becaufe of the dignity of the perfon whofe 
 lufrerings they were. The dignity of this glorious per- 
 fon -. I cannot comprehend when I confider him in his 
 divine nature, the Son of God, whom he hath appointed 
 
 heir 
 
Serai. 19. LeSiur.es on the Church Caiechijm. 239 
 
 heir of all things, by who?n he made the heavens, the 
 bvightnefs of his glory, and the exprgfs image of his per/on: 
 
 .neither can I reach unto the cornprehenfion of that 
 
 dignity his human na'ture (defpifed as he was, and is, 
 
 and rejected of men) was exalted unto by being af- 
 
 , fumed into union with him, who is over ah God bleffed 
 
 for ever. But this I can eafily conceive, that if fo auguft 
 a perfon gave himfelf for us, the curie of the law muft 
 by his fufferings have been fully executed, and the 
 demands of juftice paid to the uttermoft fat thing. I 
 can well conceive the merit of this blood- (bedding, 
 while I certainly know that the blood -fried is that of 
 the Son of God. — Nor is this all, for *s I acknow- 
 ledge the merit of Christ's futte rings becaufe efpe- 
 cially of the dignity of his perfon ; fo, 
 
 Secondly, Becaufe cf his perfect obedience to the lav/ 
 of God. Without this he might indeed have fuirered, 
 .but he could have made no fatisfaction for fin. But 
 -when I know him to be a Lamb zvithout blemifft\ when 
 I remember that he always did the things that pleafe God; 
 when I hear God's repeated tefrirnony of him from 
 heaven, This is my beloved Son, in whom I am well pleafcd, 
 which he could not have been, had not that Son been 
 an obedient child ; when I know that he magnified the 
 law by fubmitting to it, and made it honourable by let- 
 ting it forth before the world in its full beauty, majeity 
 and lovelinefs, through his obedience ; fo that the glory 
 thereof, which otherwife had not, and could not have 
 been fo feen, was brought openly before the face of the 
 world, and difplayed in its molt engaging light ; when 
 I am allured that, as the reprefentative of fmners, and 
 as appointed by God thereunto, he fulfilled all the 
 
 righteoufnefs' 
 
240 Lectures on the Church Catechifm. Serm. 19. 
 
 righteoufnefs of the law, without coming fhort in the 
 lean: degree of the high demands it makes upon our 
 nature, difpofitions,defires, thoughts, words and works, 
 infomuch that the prince of this world had nothing in 
 any fort in him : when, I fay, in connection with the 
 dignity of his 'perfon I confider the perfeclnefs of his 
 obedience, I am fully perfuaded that the fufferings of 
 fuch an one could not but be, what they are (aid to be, 
 of a f%veei -fuelling favour to God, And, 
 
 Thirdly^ To complete the meritorioufnefs of his fuf- 
 ferings, I fee, that he was not only obedient in life, but 
 likewife was fo unto death ; his iufFering was the greatefl 
 and moft noble part of his obedience. This completed 
 his righteoufnefs, for he was made perfect through fuf- 
 ferings ; this crowned the whole, and finifhed his work 
 of making atonement and propitiation for fin. Had 
 he not been a perfectly righteous man, he could have 
 made no fatisfacrion for others whatever he had fuf- 
 fered ; and whatever were his righteoufnefs, if he had 
 not made the atonement, the cuiie kid ftill flood out 
 -againft us. But I fee him not only obedient, but obe- 
 dient unto death, in the merit of his purity and holinefs 
 going forward to make a facrifice for fin, which not 
 only the dignity of his perfon but alfo the holinefs of 
 his human nature rendered him alone capable of ma- 
 king, and which he could make to the full fatisfaclion 
 of infinite juftice. And while 1 behold fo great and 
 lb good a perfon fuffering for us ; while I fee divinity I 
 {looping fo low, and humanity lifted fo high above 
 every thing that is in man, as through an amazing act 
 offubmiflion to the divine will, through the exertion 
 of a moil difinterefted regard to the divine glory, and 
 
 to 
 
Serai. 19. Lectures on the Church Catechifm, 241 
 
 to the happinefs of miferabie creatures, freely to con- 
 sent unto and" to endure every kind and degree of dif- 
 fering, which either the malice of men or devils could 
 invent, or the vindictive wrath of God had demanded 
 and denounced $ I find all the powerful reafonings of 
 unbelief dlenced, and bowing down before fo great and 
 adonilhing an atonement, I am enforced to believe that 
 juflice is fatisiied, and that even fuch a firmer as I have 
 not that guilt lying upon me, which this differing has 
 not taken away by an ample fatisfaclion. — For thefe 
 reafons, and upon thefe foundations, I cordially and 
 comfortably confent unto the merit and efficacy of the 
 fufferings of my Lord ; and do boldly declare my fted- 
 faft affurancc, that the blood of Jefm Ghr'ifl clcanfeth 
 from all fin, and therefore tW^tzvhcfoever bclieveth in him 
 jhall not per if, but have eve) 'ft. — But, 
 
 Fourthly, Befides the firm periuadan of the fufH- 
 ciency of Christ's fiiflferfcigs unto reconciliation, 
 there are certain other confequences arifing therefrom, 
 which do (o drongly prefent themfelves to my mind, 
 that I cannot avoid feeling the force of them. As, 
 
 F'njl, Herein I am forced to fee mydif in a character 
 no way agreeable to my pride ; and therefore the more 
 mortifying, becaufe I cannot doubt the truth of what 
 I am, while I fee the divine and holy Jesus differing 
 for me. Beholding thefe fufferings, I am confrraiiied 
 to own that I am a fmner, and a rebel ; that far from 
 having any claim upon God's favour for the dike of 
 any thing I do, I am guilty altogether, a criminal con- 
 demned and fentenced to die ; that : juirice has demands 
 upon me which 1 could not anfvver though I fhould 
 lie for ever in the boltomlefs pit ; that in God's ac- 
 
 vol. 1. M count 
 
242 LeSlures on the Church Catechifm. Serm. 19. 
 
 count of me I am what, till the fufferings of Christ 
 taught me,' I was not wont to think myfelf, vile even 
 to God's abhorring me, and miferable without power 
 of helping myfelf. For what have I fecn in the fuffer- 
 ings of my Lord ? What but all this ? He was holy, 
 harmlefs, fe bar ate from firmer s, yea the well-beloved, and 
 the only -be gotten of the Father, Wherefore then do I 
 fee juftice exerting itfelf in putting thee to grief? W r hy 
 is thy foul thus forrowful ? And why are they buffeting 
 and fcourging and crucifying thee ? Thou hadft done 
 no fin, all was for me. And what then am I ? What 
 a provoking (inner, that nothing but thy fufferings 
 could appeafe the wrath of God gone out againft me ? 
 The heir of hell, what an heir, that thy blood only 
 could make fatisfaclion for me? O may I ever behold 
 thy fufferings to the confufion of every high thought 
 in me ! may they ferve as a glafs to reprefent to me 
 v/ith incrcafing clearnefs my real vilenefs and defert ! 
 may every thought I have of thy agony and bloody 
 fweat, thy crofs and paffion, and precious death, con- 
 vince me more and more that I am nothing, that being 
 lowly in mine own eyes I may render all the glory of 
 my falvation unto thee, and that when I ftand a pillar 
 in the eternal houfe of thy Father and my Father 
 through thy dying love, and behold thy glory, with the 
 company of thy redeemed I may fmg from the mod 
 humbled heart, UwU him that loved us, and waficd us 
 from our fins in his ozun blood, be glory and do-minion for 
 ever and ever. 
 
 Secondly, As the fufferings of Christ have taught 
 me the truth of my own character, fo have they helped 
 me to a plainer difcovery of the true character of fin. 
 
 The 
 
Serm. 19. Lectures on the Church Catcchifm, 243 
 
 The infinite , God I know can alone be acquainted 
 with the whole finfulnefs of fin ; and it is only by \ 
 he has manifefted concerning it that 1 could nave con- 
 ceived any thing of its finfulnefs ; for I plainly lee, chat, 
 till I began to know God as he has made bwnfelf 
 known, I law nothing of the real finfulnefs of fin. 
 But when I began to take notice that fin v.as the oc- 
 cafion of death, which was the revelation of God's 
 righteous juftice againft fin, I began alfo to be fenfiblfl 
 there muft be fomewhat extremely bafe in fm which 
 could provoke infinite goodnefs thus to rife up againft 
 his creatures. I confidered the defolations that have 
 been in the world, and faw fin more deformed. I be- 
 held the daily bounties of God, and was {truck with 
 its ingratitude. I meditated on the endlefs damnation 
 of finners, and faid in my heart, if God be not cruel, 
 what muft fin be ? But when I turned my eyes on the 
 fufferings of Jesus, then I faw plainly what a monfter 
 fin is. There the Majefty of God prefented itfelf to 
 my view as infinitely affronted by it, there juftice ap- 
 peared to me taking infinite vengeance upon it, and 
 there hoiinefs exprefling an infinite deteftation and ab- 
 horrence of it. There I faw "the character of God 
 and the character of fin together j where he fhewed me 
 what himfelf was, there he taught me what fin was 
 alfo. In the fufferings of Immanuel he fhewed me 
 both. Without thefe I had never known what L do of 
 his hoiinefs and majefty, his juftice and mercy; and 
 without this knowledge I had never difcovered the true 
 finfulnefs of fin, which I nowplainly fee to be evil in the 
 very'degree that I know God to be excellent. O mercy 
 in G.od, to teach me the finfulnefs of fin, by that very 
 M 2 means 
 
244 Leclures on the Church Catechifm. Serm. 19. 
 
 means whereby he is reconciled to me a fmner ! had 
 he taught it me any other way, the fight of it had been 
 defpair and hell in my foul. But when he fhews me 
 fin's vilenefs by the fufferings of him who died to fave 
 me from the dreadful wages of it, he has taken an 
 aPconifhing method of emboldening me to look on the 
 holy, jufi, and avenging Majefly of heaven without 
 fear, though I am a finner, and yet to fee fin in fuch 
 colours of deformity as makes me lothe and deteft it, 
 and turn from it as from the face of a ferpent. O may 
 I fee in this glorious glafs more and more of its vile- 
 nefs ! may I hate it with increafing abhorrence ! may I 
 war againft. and crucify it with all my ftrength ! know- 
 ing it was fin which crucified my Lord, without 
 whole funerings it had funk me into the farthermoil 
 hell. 
 
 Third/y, While by the fufTerings of Jesus I am 
 made to fee the exceeding finfulnefs of fin, I am at 
 the fame time made fenfible of the riches of God's 
 love in the method he has taken for pardoning it. If 
 I could never have known the real finfulnefs of fin, 
 had I not feen Christ dying for fmners, much lefs 
 could Ihave known the love of God, but by this very 
 means. The goodnefs of God to his creatures his 
 daily acte might have (hewn me, but that he had any 
 love for fmners I could never have imagined if he had 
 not told me it, Could I have conceived that a holy 
 Governor of the world, call: off by his creatures gone 
 ir.to rebellion againft him, mould have any love towards 
 then-, r But what eye had not feen, nor ear heard, 
 Deither had it entered into the heart of man to con- 
 3 that God hath revealed, even that there is 
 
 mercy 
 
Scrm. 19. Lectures en the Church Caiechtfirt, 2' > 
 
 mercy with him. Nay, not only mercy, but mercy 
 in fuch a way as magnifies the gift it brings beyond nil 
 comprehenfion and our utmoft aftonithment. 1 fee the 
 Lord of glory leaving the Father's bofom, and, fince 
 finners rtiuft be faved, making fatiTaclion to infinite 
 iufHce. I fee this. I fee him furTerino;. I know ft 
 is the very Son of God. Sometimes while I contem- 
 plated myfelf, I have thought it impofnble God fhould 
 ever look upon me, fuch a finner. And when again I 
 have coniidered thefe fufFerings, declared to be endured 
 for fuch as I am, I have been ready to doubt on the 
 other part through the very vaftnefs of this mercy, 
 can it be fo ? Is it poffible God fhould ftoop thus to 
 finners ? That love which one while feemeel incppnV'e 
 of reaching a cafe fo wretched as mine, another white 
 appeared too great to be believed. I fought the Scrip- 
 tures. I read the hiftory of Jesus. Here I was 
 brought evidently to fee that he was God manifeft in 
 the flem, while as evidently I favv that he was a mair 
 of forrows and acquainted with grief. The refute' 
 was, I was amazed and fatisiied. I could not deny 
 the unfpeakable gift. I faw and wondered. I faiJ, 
 what is God ? How unfearchable are his ways? Who 
 can find him out ? How high his thoughts ! I faid alfo, 
 What is man, that thou haft fuch refpect unto him? 
 What am I ? God fo loved the world, that he gave 
 his only begotten Son ; gave him to fuffer, to die. 
 Here, here, I faid, is love. What love ! O teach me 
 to know this love which paiTeth all human knowledge ! 
 O it is a knowledge I long for ! it is my life to know 
 thee the true God, and Jesus Christ whom thou' 
 haft Tent. Eternity will not fuiiice to fill up the 
 M 3 longings 
 
246 Leflures on the Church Caiechijm. Serm. 19. 
 
 longings of my foul after this knowledge of thy love. 
 —But, 
 
 Laf.ly, The fufferings of Christ have taught me 
 the value of reconciliation with God. While I fee 
 thefe fufferings, and know whofe fufferings they are, 
 1 am awfully infrrue~ied what it coft to redeem the foul 
 of a finner, and thereby how great the blefling of being 
 reconciled to God. Here the demands of infinite 
 juftice upon finners are fet manifeftly before me. I fee 
 what they are in the fufferings of my incarnate God. 
 But here also I fee the worth of the facrihee, and pro- 
 portionably of the benefit procured by it. Thefe fuf- 
 ferings teach me the double bleiling of being faved 
 from wrath, and accepted to God's favour. To re- 
 gard myfelf no longer as a condemned criminal, under 
 fentence of death, and an heir of hell, but as a fon of 
 the Lord Almighty, whofe fentence is reverfed, and 
 whofe home is heaven ; this is glorious. But what 
 makes me eminently think it fo, is the manner by 
 which I am thus pardoned and acquitted, thus accepted 
 and glorified. When I fee my pardon procured and 
 my peace made through the fufferings of the Lamb of 
 God, this Ihews me the mifery I have efcaped, and 
 the riches I am heir to, how tremendous the one, how 
 valuable the other. O that Chriftlefsfinners would fee 
 here their mifery ! and that faints would learn from 
 hence to make a right eftimate of their privileges ! See 
 my fellow-finners, who carelefsly neglect this great 
 falvationj fee the amazing juftice and vengeance of 
 God, which Hands out againft you. Ye are not in 
 Christ, therefore ye have no benefit from his fuf- 
 ferings. Ah, let his fufierings teach you what yours 
 
 (hall 
 
Serm. 19. Leclures on the Church Catechifn, 247 
 
 fhall be. If'GoD fpared not his Son, will he fpare 
 you ? If he bruifed him and put him to grief, how 
 will ye endure when the vials of his wrath fhall be 
 poured out upon your heads? If the fufferings of 
 Jesus made him cry out, Father, if it be pofible, let 
 this cup pafs from me ; what will your cry be, when 
 you {hall be drinking to eternity the dregs of the c*}g 
 of God's fury r O that ye would be wife ! that now, 
 while yet there is time, ye would flee from the wrath 
 that is to come ! And ye, my Brethren, who are fled 
 to this glorious hope that is fet before you, be fenuble 
 of the greatnefs of your privileges, Whatever they 
 are, the fufferings of Jesus bought them for you. 
 And let thofe fufferings declare their value. Ah, what 
 a bleffing that forgivenefs of fins, which was fo dearly 
 bought ! how valuable that peace with God, which: 
 coft fo high a price ! how ineftimable that glory to 
 come, which is the reward of the Redeemer's blood ! 
 See here what ye have in poiieftion, and what ye are 
 heirs to ! Behold the fufferings of Jesus, and know 
 your bleffings, and defpife the little things of the world. 
 Behold the fufferings of Jesus, and let nothing trouble 
 you, for furely eye hath not {sen what his fufferings- 
 have purchafed for you. If need he^ ye may he. in hea~ 
 vinefs through manifold temptations ; but look unto Jesus 
 and behold your crown 5 look unto Jcfus the author and 
 finijher of ourfa'.'.h, who, for the joy that zvasfet before 
 him, endured the crofs, defpifmg the jha?ne, and is for ever 
 fet down on the right hand of the throne of God, Yea, 
 confider him that endured fuch cofitradiclion of fnners- 
 againft himfelf left ye be, (and fo doing ye will not be). 
 wearied and faint in your ' minds • 
 
 M 4 S E R- 
 
248 Leelures on the Church Catechifm. Scrm. 20. 
 
 S E R M O N XX. 
 
 Acts xvi. 30, 31. 
 
 What mujl I do to he faved? And they fa id, Believe 
 on the Lord J ef us Chri/i, and thou jfcult be faved. 
 
 WE have already treated of the fuffe rings of 
 Christ, and confidered the caufe of them, 
 and their efficacy to the purpofes defigned by them: 
 and are now led on by the order of the Creed to his 
 Crucifixion and Death. 
 
 As there was a neceflity that he fhould fuffer by 
 crucifixion, to fulfil certain types and prophefies rela- 
 tive thereto ; fo was it alfo necefiary that his cruci- 
 fixion fhould iflue in death, to the end that thereby 
 atonement might be made for fin. 
 
 That "he was indeed crucified, and that lie died, are 
 points,' as to the fact, fo fully fet forth in the fcrip- 
 tures, and with the circumitances regarding the one 
 and the other you are fo well acquainted, that I need 
 not take up your time in defcribing or proving either 
 of them. What is principally defigned in the pro- 
 feflion of his crucifixion and death, Is the benefits ob- 
 tained thereby: for when I declare myfelf allured that 
 the Son of God was crucified and died, I mean to 
 profefs my ftedfaft belief, that by this means all thofe 
 ends for which he was crucified and died were effectu- 
 ally anfwered. Wherefore having (hewn already where- 
 in 
 
Serin. 20. Lectures on the Church Catechifm. 249 
 
 in the merit and efficacy of thefe his fufterings unto 
 death do confift, to wit, in the dignity of his perfort, 
 his perfect righteoufnefs, and the mo ft eminent exercife 
 of obedience in his laft work of giving himfelf a fac:i~ 
 flee unto God ; I am now to fet out particularly the 
 ends of his fufferings and death, and to introduce the 
 profeilbr as maintaining his ftedfaft belief that they are 
 anfwered by them, when he fays, he not only fu.' 
 under Pontius Pilate, but adds, was crucified, ahdi 
 His meaning is to fay, I believe, 
 
 Firft, That he not only was crucified and /Tain, but 
 did thereby make a full propitiation and atonement 
 for fin. I fee, before Adam committed the fin of eat- 
 ing the forbidden fruit, the fentence of Death de- 
 nounced againft him, if he (hould tranfgrefs that com- 
 mandment, In the day that thou eateft thereof thou jh ah 
 furely die. Wherefore when I behold him eating of 
 it, I plainly find him, bringing himfelf under the 
 before-declared fentence. Here was an ac3: of d\C ,■! -i~ 
 dience ; that difobedience was highly ofFenfive and 
 dishonourable to the majefty of God ; and the tranf- 
 greflbr was become by it liable to death. In this 
 iituation what could he do ? He could not undo what 
 was done ; that was impoffible. The fact muft (land 
 againft him for ever, Thou haft eaten of the tree vjhereof 
 I charged thee that thou fiouldft not eat. This would 
 be true to eternity from the moment of his eating ; 
 and as long as it remained true, both the majefty of 
 God would be offended by it, and the curfe be upon 
 Adam for it. From that moment he commenced a 
 child of wrath, and fo muft have remained toeternitv 
 for any the leaft power he had to help himiclf cut *>f 
 M 5 it. 
 
2$0 Lefiureson xhe Church Catechifm. Serm. 2.0. 
 
 it. The fact was irrevocable, therefore the offence 
 and the punifhment. And unlefs mercy interpofed, 
 and in fuch a way as to make amends for the offence, 
 and to fulfil the curfe, there was abfolutely no more 
 hope for him than for fallen angels. That I had been 
 any way concerned in this fact of Adam, I could not 
 have imagined, had not the Scriptures of God told 
 me To; although in that ignorance I fhould have been 
 utterly at a lofs for the reafon why myfelf and the 
 whole world are born in fin, and manifeftly under 
 fentence of death. But now I fee that thefe are pe- 
 nalties lying upon me and all men for the fin of Adam, 
 and thereby that he flood as the reprefentative of all 
 his dependents. I can have no quarrel againft this, 
 without calling God's righteoufnefs in queftion, for I 
 fee in fa& the penalties of Adam's fui are charged on 
 mc ; nor do I fee it any thing more inconfiftent that 
 I fhould fuffer through the fin of one covenant-head, 
 than that I fnould be accepted to God's favour through 
 the righteoufnefs of another. And befides this, I am 
 fully fenfible that in my own perfon I have been fin- 
 ning after the fimilitude of -Marts tranfgreffion, be- 
 ing difobedient to his command, and putting forth 
 my hand unto that which the Lord forbad me. So 
 that if before fin entered into the world, the fentence 
 of death was pronounced againft it, whenever and in 
 Whomfoever it fhould be found, I am fenfible that 
 every way Lam liable to that fentence; that being a 
 finner before God, I have done fuch offence to the 
 divine Majefty, and brought fuch a death on myfelf, 
 as leave me, confidered in myfelf, in an utterly un- 
 done, hclpiefs, and hopelefs condition. Neverthelefs, 
 
 frnf ul, 
 
Serin. 20. Lectures- on the Church Catechlfm. 251 
 
 finful, guilty, and condemned as I am, I have confi- 
 dence towards God. I fee full. amends made to the 
 injured Majefly of God, and the fentence of death 
 fully executed in him, wko> though he had done no Jin, 
 zvas made fen for us, that zve might be made the ngb~ 
 teoujnefes of God in him. I fee the Lamb without jpct 
 and blemiJJo taking away fen by the facrifce of hi;: 
 I fee God pur chafing the Church with his own blood. I 
 fee, and am fatisfied. I am convinced and pleafed 
 that divine Majefty has received an ample vindica- 
 tion. I tremble no more at the fentence of death 5 
 when I behold the Son of God expiring on the crofs ; 
 while I am covered with confuiion at myfelf (but 
 alas ! too, too little) in the fight of that amazing fa- 
 crifice. Here I fet my foot, and findin g rr.yieli lafe, 
 I. boldly ail;, Who is he that condemneth? It is Chrijl 
 that died. — Nor is this propitiation and atonement ior 
 fin, though indeed the foundation of all my other com- 
 forts, the only one that I draw from the crucifixion and 
 death of Christ : for, 
 
 Secondly, Herein I fee all my enemies vanquifhed. 
 I fee my Lord hanging vi£r.orioufly on the crofs, and 
 conquering every adverfary. Here I fee that law of 
 ordinances, whofe multiplicity, ftriclnefs and expence 
 were fo burdenfome a yoke, which none were able 
 to bear, aboliihed in the fulfilment of all its de- 
 frgn. When Jesus died, the vail of the temple zvas 
 rentfroni the top to the bottom. Here I fee the moral 
 law, as a- law of works for righteoufnefs, fulfilled 
 in every tittle of its demands, and executed in every 
 tittle of its curfe, and as no longer therefore breath- 
 ing out threatnings againft the tranfgreflion of its 
 
 M 6 precept 
 
2.52 Leclures on the Church Catechifm. Serm. 20, 
 
 precept now impracticable by us, but changed into 
 a pleafing rule of delightful obedience. Here I fce 
 the fting taken out of the hand of death. How hor- 
 rible was his countenance wont to be ! I heard the 
 jhundefs of Sinai when he approached me. I faw the 
 flashes of everlafting fire breaking out behind his 
 back. I was difmayed. I cried for mercy. I looked 
 upon the crofs. I confidered who hung there. My 
 fpirit revived within me. Turning to death I faid, 
 Where is thy fting f 1 faw, and was aftonifhed. The 
 fcene was changed. His dart terrified no more. His 
 countenance was fmoothed. He fmiled and feemed to 
 hy y I am thy friend. Here I fee hell difappointed. 
 Hell was waiting for all the race of mankind. The 
 ientence was gone forth, and the place was prepared. 
 The whole world was guilty without exception, and 
 juftice demanded recompence. Jesus would make 
 atonement, and the ftroke fell upon him. He died, 
 and believers cannot perifh. Here I fee the devil de- 
 throned. What can the accufer do, when God is re^- 
 conciled ? When the law condemns no more ? When 
 its penalty is executed to the full ? When juftice ap* 
 pears on the fide of the finner ? See, Satan, the tffwt 
 of thy rage and malice ! in perfecting the ihOtt of 
 God to the death, thou hail been thy own deftroyer. 
 That very death has diiaimed thee of all thy might* 
 and even fuch a babe in Christ as I am as able to put 
 thee to flight. Here I fee/« receiving its deadly blow. 
 It was laid upon him that had done no fin. He bore 
 it to the crofs. There it was "crucified, brought to 
 public {hame r and the power of it taken away. For 
 what the law could not do, in that it was weak through 
 
 the 
 
( 
 
 Serm. 20. Leclures on the Church Catechifm* 253 
 
 the flejh, God fending his own Son in the Ukenefs of Jinful 
 fiejh, and for fin condemned fn in the fefh j that the 
 righteoufnefs of the lasjo might be fulfilled in us, who walk 
 not after the fie jh, but after the Spirit. Here finally I 
 fee the world fubdued, the world in all its {Irength. 
 Jesus had before defeated the attempts of worldly 
 glory, pomp, wealth and eafe ; and now on the crofs 
 he (lands the (hock of worldly (hame and fuffering ; 
 this he indured, that he defpifed. Th^ ingratitude of 
 friends, the being forfaken of all men, the being fmgly 
 expofed in the hands of implacable enemies to all that 
 malice fet on fire of hell could invent or -cruelly exe- 
 cute, made no impreffion upon him. Be of good cheer, 
 thou foadft faid, / have overcome the world. Truth, 
 Lord, I fee it to. be a vanquifhed enemy. Thus 
 looking on the crofs, I fee all my adverfaries put to 
 confufion. But more than all -this, 
 
 Thirdly, I fee there the richeif bleffings purchafed 
 for me. There I fee fin punifh.ed, and the (inner par- 
 doned. There I fee perfect reconciliation and peace 
 with a holy God. There the adoption of children. 
 There the purchafe of the Spirit. There the freed 
 intercourfe opened between heaven and earth. There 
 I fee the foundation of all the Mediairor's glory, and 
 of all. the plenteous blefiings the church receives from 
 him. To that I owe all my mercies here, and ail my 
 hope in glory. Had not Jesus died, I had been i'viil 
 a child of wrath,, and bond-flave of fin. But. he died, 
 and making peace fent forth the Spirit j that b I tiled 
 Spirit, who awakened me when I lay aileep in fin, ex*, 
 plained to me from the very word of God, the pre- 
 vious benefits procured, by a Redeemer's blood, con- 
 verted 
 
•254 Letlures on the Church Catechfm. Serm. 2C* 
 
 verted my heart unto God in the power of what he 
 fhe'wed me, and is daily comforting- me in all. my tri- 
 bulations, and holding up my heart and my fteps in 
 my way to the heavenly Zion where I would be. 
 
 Such now is my meaning when I fay he was cru- 
 cified and dead. Thus I make my profeffion of the 
 atonement he made, the victories he atchieved, the 
 bleffings he procured, when having, as his office was, 
 fulfilled all righteoufncfs, he bowed his gracious head, 
 (aid, It is fin'ified, and yielded up the ghoft. Shall 
 a Heathen centurion, who knew nothing of thefe glo- 
 iious myfteries, when he faw but the manner of his 
 fuffering and death, and the figns that attended it, cry 
 out with great fear, Truly this was the Son of God? 
 And fhall not I, who know him to be fuch by a thou- 
 fand teftimonies, fee him fubmitting to be crucified and 
 {lain for me, and am acquainted with all thefe valuable 
 benefits which he has thereby obtained for me; fhall 
 not I with greater joy cry out and fay, Truly this was 
 the Son of God? Shall the fun, the earth, the very 
 dead bear teftimony to the fufferings and death of Im- 
 manuel, and I feel nothing ? Can I once think or fay, 
 " he was crucified and dead," without adoration, and 
 joy, and ihame, and forrow ? But, 
 
 Fourthly, 1 am well perfuaded that all my fuppofed 
 belief of thefe great things done and obtained by the 
 fufferings and death of Jesus, would be but vain ima- 
 gination, unlefs they had a fuitable eflFea on my heart 
 and life ; and therefore, as an important part of my. 
 profefiing his death,. I do farther declare, 
 
 #r/?,°That I judge it my bounden duty, that it is 
 my deliberate choice, and that I am fully determined, 
 
 bis 
 
Serm. 20. Letlures on the Church Caicchifm. 255 
 
 his grace enabling me, to live to him, zvho thus died for 
 me. I declare that / am not my own, that I am bought 
 with a price ; and I rnoft earneftly defire and determine 
 to lay myfelf out, and all that I have, according to his 
 will, and for his intereft and glory. My time and my 
 abilities of whatever fort, I value chiefly for this end ; 
 and as I know that I cannot have a more noble defign 
 in life, indeed that this is the whole defign of my being 
 what I am, fo do I moff. cordially confent unto fuch a 
 conduct as mall be honourable to him, and ferviceable 
 to the interefts of his kingdom. Wherefoever his in- 
 terefts call me out to appear for him, there I determine 
 to go at all adventures ; and although I fhould be alone 
 in the midft of the earth, although all others had for- 
 faken him, and, as Elijah fuppofed was his cafe, I only 
 was left to confefs him, yet I would not deny the Lord 
 that bought me, nor give any countenance to the ways 
 of a wicked world, or encouragement to the kingdom 
 of darknefs. Let him ufe me as he pieafes, I am his 
 purchafed poffeffion. I hear him faying with his own 
 mouth, He that loveth father or mother more than me, is 
 not worthy of me ; and he that loveth f on or daughter more 
 than me, is not worthy of me. And he that taketh not his 
 crofs, and follow cih after ?ne, is not worthy of me. This 
 1 hear, and with it, in the full intent of the words, I 
 fincerely confent ; and beforehand I declare myfeif a 
 traitor, and a rebel, if in any thing I a& contrary to 
 them. So, 
 
 Secondly, I determine and declare, that I will not be 
 moved from following my dying mailer by any manner 
 or meafure of fufferings which may befal me for fo 
 doing. I expecl to be a partaker of his fufferings. 
 
 That 
 
256 Leclures on the Church Caiechifm. Serm. 20. 
 
 That I have, not been more fo is owing to my too fin- 
 ful conformity with the world. 1 have been told that 
 all who will live godly in Chrift J ejus Jhall fuffer perfe- 
 ction -, nor, though I live in a Chriftian country, do 
 I judge the cafe thereby fo far altered as to give me 
 any ground of expectation that fome way or other I 
 {hall not fuffer for .Christ's fake: for alas ! I fee this 
 Chriftian country is in general but a part of that wicked 
 world, which Christ allures me will hate the difci- 
 ples as well as the Mafter before them. Eut, God 
 enabling me, I will not be moved. I will follow my 
 Mafter whitherfoever he leads me, though whitherfo- 
 ever I go tribulations (hall await me, yea though I 
 fhould fuffer the lofs of all things. If it muft be fo, I 
 will reckon the reproach of Christ greater treafures 
 than -the riches, the favour, or efteem of the world; 
 nor can I think of forfaking him whatever it coft me, 
 while I think of what it coft him to redeem my foul. 
 Can I look upon the crofs of Christ, and fo fear the 
 reproach of men and be afraid of their reviiings, as to 
 crucify him afrefh, and put him to an open fhamc? 
 Can I look upon the crofs, and act over again the part 
 of Judas to ferve the purpofes of my intereil and am- 
 bition, or, like Peter, deny that I know him, left I 
 fnould fhare in his fufferings ? No, I have fworn, and 
 am ftedfaftly purpofed, that I will not be afhamed of 
 Christ crucified ; and that, as a faithful foldier- of 
 his, I will manfully fight under his banner, though the 
 world and the devil fhould be never fofurioufly in arms 
 againft me, and that I will continue fo doing unto the 
 end. of my days, as I have any hope of meeting him 
 
 with 
 
Serm. 20. Lefiures on the Church Catechifm. 257 
 
 with comfort when he (hall appear on the clouds of 
 heaven. — x\nd befides this, 
 
 Thirdly, It is not lefs my defire and purpofe to be- 
 always conformed to the likenefs of his death in the 
 daily crucifixion and mortification of all my corrupt 
 affections. Shall I fay, as the truth is, thefe would 
 have brought me to the bottomlefs' pit, unlefs Jesus 
 had died for me; thefe are they which caufed all his 
 fufferings and all his fharne ! thefe more properly than 
 any others were his betrayers and murderers ! and 
 when I have feen and faid all this, mail I fpare them, 
 fhall I give them entertainment, or deal gently with 
 them ? They that are Chrift's crucify the flefb with its 
 ajfeciicns and lujls. His I profcfs mylelr; and I trull 
 1 fhall give him this convincing proof of the fincerity 
 wherewith I make this profeilion, that I am always at 
 war with his worft enemies within my heart. I am 
 not rafh and unadvifed in this determination. I have 
 confidered the crofs of Christ, and have feen what 
 brought him thither; and therefore ftedfaftly purpofe 
 againft all thofe his murderers without referve. I will 
 yield to the pleadings of none of them. When I fee 
 I will deny them. Nay, and I will ufe every means 
 of weakening their power, without fparing any manner 
 of pains in doing fo. And fin ce I know them to be 
 exceedingly fubtle and deceiving, I will ufe every help, 
 which either the word of God, or felf- inquiry, or the 
 obfervations of others can afford me,, to bring them to 
 light, that they may be crucified and flain, though they 
 be as dear to me as an only.fon, or as ufeful as a right- 
 hand. Thus living to Jesus, and fufTering for him, 
 and crucifying my fins, I defire to make that prcfeffion 
 
 good 
 
258 Leclures on the Church Catechifm. Serm. 20. 
 
 good in my life, which I make with my mouth, when 
 I fay, I believe that he was crucified and dead. 
 
 And now, brethren, I think, we can hardly have 
 failed of making fome reflections upon the whole of 
 this declaration as it has been going forward. I would 
 afk, Is it fcriptural or no ? Are thefe things really 
 contained in confefling the faith of Christ crucified? 
 If they be not, or as far as they are not, pay no regard 
 to them, and impute it to my weaknefs. But if they 
 be the words of truth and fobernefs, can we adopt and 
 make them our own? If we cannot, where is our faith 
 in a crucified Jesus ? Shall we judge that we believe 
 in him as faving us by his blood, if we are indulging 
 thofe very fenfua!, earthly, and devilifh affections which 
 were the real caufes of that blood-fhedding ; if we 
 would live to Christ were it not for the reproach or 
 violence of men, but are, as it is, refufing to go forth 
 bearing his reproach ; if we are living to ourfelves, 
 and, far from confidering what his honour and interefb 
 demand, are only confidering and confulting our own ; 
 if we fet no fuch value upon the bleffings purchafed 
 by the death of Christ as we do on the vain riches, 
 pleafures, and praife of the world ; and, inftead cf 
 rejoicing in the deliverance which Christ obtained 
 upon the crofs from all our enemies, are quietly fub- 
 jecling ourfelves to them, to- the world, to fin 5 and 
 if fo, to the devil, and then furely to the curfe of the 
 law which is hell, and in the mean time to the fear of 
 death ? If this be our cafe, can we perfuade ourfelves 
 that we believe in Christ crucified, or that we make 
 any real account ofhis propitiation and atonement as poor, 
 guilty, condemned criminals, who, but for an intereft 
 
 therein, 
 
Serm. 2*. Lectures on the Church Catechtfm. 259 
 
 therein, mufr perifil for ever ? We cannot fuppofe it. 
 We fee plainly the contrary. But, alas ! it is only 
 while I am fpeaking" that we think of it at all. You 
 have feen your faces, I fear many of you, my dear 
 friends: O forget not, I befeech you, what manner of 
 men you are. See your deformity, fee your mifery, 
 and betake you feriouflyto that blood to which, though 
 you cOnfider it not, you are daily indebted for God's 
 patience and forbearance. I may well fay, why will 
 you die ? fince it is every way fo evident that God 
 hath no pleafure in your death. Happy they, who can 
 make the profemon before us, and whofe hearts and 
 lives prove the truth of it. Happy they every hour 
 they live. Their fins are pardoned, their perfons are 
 accepted, the Lord Almighty is their Father, all things 
 are theirs, Satan cannot hurt them, death is their friend, 
 the Spirit their comforter, heaven their home, and they 
 sre haftening daily to it. Ah, who would not be able 
 to fay, " I believe in Christ crucified ?" 
 
 S E R M O N XXI. 
 
 Acts xvi. 30, 31. 
 
 What mujl I do to be fatted P And they /aid, Believe on 
 the Lord J : efus Chrijl^ and thou Jhalt be fatted. 
 
 FROM our Lord's crucifixion and death we pafs 
 on to his burial and defcent into hell. The hiilory 
 of the former in all its circumiiances is plainly fet forth 
 
 in 
 
260 LecJures on the Church Catechifm. Serrri. 2T. 
 
 in the Evangelifts, to whom I fhall refer you for the 
 truth and particulars of it. And as to the latter, with- 
 out troubling you with the various opinions relative 
 thereto, I fhall be content to declare only what appears 
 to be the true one, that the foul of Jesus being fepa- 
 rated from his body by death, was conveyed, during 
 the time of the feparation, into fuch receptacles as the 
 fouls of other perfons ufed to be, fo that he underwent 
 the whole law of death, as it became him to do who 
 was made fin for us, his body lying in the grave, and 
 his foul going to the place where the fouls of men who 
 die for their own fins are kept till the day of refurrec- 
 tion. In a word, that as he died, fo he was in death 
 jufl what other people are. 
 
 But the believer has other things in view than the 
 bare acknowledgment of the fact, when he fays, " I 
 believe that he was buried and cujeended into hell" 
 
 Firft, He profefies that Christ was both buried 
 and did defcend into hell, as well to declare his belief 
 of the abiblute certainty of his death, as thereby to 
 prepare the way for his afTent to the reality of his re- 
 furreclion) which muft be ftriclly and truly fuch, if 
 his body was thus laid in the grave, and his feparated 
 foul departed to the place provided for the fpirlts of 
 men when difunited from the body. The believer 
 therefore means to declare his ftedfaft perfuafion that 
 Jesus was in every refpect- dead ; not only crucified, 
 but actually and perfectly dead, fo that if afterwards 
 he was alive again it was a proper refurreSion. B ut 
 this is not all his meaning. He intends to fay farther 
 and principally, 
 
 Secondly, 
 
Serm. 21. Led arcs on the Church Catechifm. 261 
 
 Secondly, That he condefcended to this ftate of the 
 dead in difcharge of his office. This, as it was the 
 loweft condition of- his abafement, fo was it not lefs 
 necefTary than any other of his adiions. He was ths 
 reprefentative of Tinners ; and as they were not only 
 partakers of flefh and blood, but alio becaufe of fin 
 under fer.tence of death, their foul and body to be 
 torn afunder, this to return to the dud, and that to 
 exift in a ftate feparate from its old compsnion till the 
 day of re-union ; therefore it behoved him not only 
 to make atonement for fin, and thereby to take away 
 the eternal curie of the law, but alfo. to fubmit to the 
 farther humiliation of being for a feafon in the ftate of 
 the dead both in body and foul. For a feafon I fay; 
 for there was not only an impofiibility that he mould 
 be holden of death, and detained his prifoner as others 
 are, becaufe of the power of that divine nature in union 
 with which both his body and foul did fubfift, while 
 the one was lying in the grave, and the other was de- 
 fended into hell j but alfo there was no necciTity for 
 it, becaufe juftice being now fatisfied, death had no 
 right in him or claim upon him. And therefore, when 
 he had lain in the ftate of death long enough to be in 
 ail things like unto us, after a ihort feafon he was 
 locled from the pains or rather bands thereof, to con- 
 vince us that death was a vanquimed enemy, which 
 had no force nor right to detain him, who being the 
 Son of God had taken away fin by the facrifice of 
 himfelf. Wherefore, 
 
 Thirdly, I am periuaded that he lay in the ftate of 
 death in a peculiar way, not as one conquered by 
 death, but as he, who having overcome upon thecrofs 
 
 him 
 
262 Leftures an the Church Catechifm. Serm, 21. 
 
 him that had the power of death, went into the ftate 
 of the dead to take poffeLTion as it were of the firft- 
 fruits of his victory. He lay in the ftate of death 
 indeed, that in every thing he might be like unto us ; 
 and while I fee him in this eftate, I acknowledge the 
 horrid vilenefs of fin which brought the Lord of glory 
 to fuch an abafement : I confefs myfelf to be finful duft 
 andafhes; I own my utter infufficiency to maintain 
 myfelf againft the approach of death, or to deliver my- 
 felf out of his power, when he fhall once have feized 
 and carried me into his dark abodes : but though Jesus 
 lay in the ftate of the dead, it was to rob death of his 
 terrors, to make it appear that now there is nothing fo 
 formidable in the laying down this earthly tabernacle 
 in the grave, or in the foul's departure from the whole 
 prefent ftate of things into an untried, unknown, and 
 unimagined kind' of fubfiftence without the body in a 
 ipiritual world. In this ftate of the dead my Lord 
 made a fhort continuance in his way to glory j he ex- 
 plored the depths of thefe manfions that wait for me ; 
 he made a vifit to the grave and hell ; he went as a 
 forerunner to let me fee that though the way be dark it 
 is not dreadful ; he would go through it himfelf before 
 me, that I might be reconciled to the pafiage by which 
 I muft go to everlafting life ; (he went as a conqueror 
 to receive the fubmiflion and the homage of this old 
 king of terrors even in his own dominions.) When 
 at any time I forget my Lord was buried and defcended 
 into hell, I find fomething more than awful in the 
 thought of my body's being laid in the grave, eaten up 
 by worms, and mouldering to duft ; and I am ready to 
 fay to my foul, to what unknown condition wilt thou 
 
 be 
 
Serm. 21. LeSlures on the Church Catechifm. 263 
 
 be tranfported when thou muft leave the things that are 
 here for ever? Wilt thou be reduced to nothing? or 
 wilt thou wander up and down at the will of other 
 more powerful fpirits, vifiting tombs, and hovering 
 about the folitary places where bodies fleep ? Or what 
 elfe will become of thee ? But when I fee Jesus in the 
 flate of death, I am reconciled and perfectly fet at eafe. 
 I cry out, Grave, where is thy victory ? I fay, My 
 Redeemer was buried and defcended into hell, and I 
 will fecurely venture where he has gone before me ; 
 though I know not what it is to die, though the grave 
 and hell import a flate wherewith I am utterly unac- 
 quainted, yet will I cheerfully enter the unexperienced 
 regions of the dead, and fear no evil from a flate of 
 being which my Saviour, by his prefence therein, has 
 vindicated from poflibility of mifery. But, 
 
 Fourthly, While I thus declare my belief of Christ's 
 burial arid defcent into hell in the execution of his 
 mediatorial office, and to make the way to heaven fafe 
 and comfortable, I profefs my obligation and purpofe 
 of being conformed hereunto. 
 
 Firjl, In an acknowledgement of the vanity of my 
 prefent e{late. 
 
 Secondly, In a daily dying to this prefent life. 
 Thirdly, In preparing myfeif for the approaching 
 flate of feparation. 
 
 Firft, When I profefs that Christ was buried and 
 defcended into hell as my reprefentative, I mean to 
 acknowledge the vanity of my prefent eftate. Pride 
 did once perfuade me to think myfeif fomething. It 
 fuggefled to me the health, the vigour, the comelinefs 
 of my body ; it whifpered to my foolifh heart the more 
 ■ 4. noble 
 
264 Letlures on the Church Catechtfm. Serm. 21. 
 
 noble qualifications of my reafonable powers, my parts, 
 and wifdom, and knowledge ; it infifted on various 
 things thatdiftinguifhed me from others, and intimated 
 that 1 was lord of the creatures. Fired with the too 
 pler.fing thought, I conceited royfclf considerable, and 
 was rcftlefs to be more fo. I would make a figure ; I 
 would not remain deititute of any reputable qualifi- 
 cation, I would enlarge my circumftances, I would 
 have wherewith to take my full range of eafe and 
 pleafure. I &«*, when 1 mall have obtained fuch ad- 
 ditions, and difengaged myfelf from fuch reftraints, I 
 (hall have the full defire of my heart. Thus was I 
 borne along by the pride of life, depending altogether 
 upon the fuppofed fufficiencies of this prefent world, 
 when Providence brought death before me by taking 
 off a dear relation. I attended the dying bed. The 
 fight (hook my confidence, I for the labouring body 
 panting for breath, the whole frame (nattered even to 
 the lofs of every fenfe, and heard the expiring groan. 
 I retired in confufion, and was forced to fay, Surely 
 man is vanity ! what profit or help can the world afford 
 againft death ? 1 felt the meaning of thefe awful words, 
 What is man that is a zverm, and the/on of man that is 
 I faid. I will be wife, I will confider my 
 
 a worm 1 
 
 latter end. My friends came about me ; with a decent 
 civility they lamented my lofs, faid fomething of the 
 departed, and fell into ordinary convention for divert- 
 ing my grief. 1 thought the difcourfe unfeafonubie, 
 the views I had before me could not permit me to 
 relifh it. They departed, and others fupplied their 
 place with the fame miftaken kindnefs. The laft cere- 
 monies for the dead palled over j I returned to my 
 
 former 
 
Scrm. 21. Leclures on the Church Catech'ifm. 265 
 
 former employments. Infenfibly my eyes clofed to 
 the thought of death, and the world began to recover 
 its former importance. Juft then mercy interpofed. 
 A thought I know not how forced itfelf upon me, that 
 death was the wages of fin. It lay upon my mind. 
 It would not be removed. Death feemed near, and I 
 faw fin was the only caufe of it. It came fo mightily 
 upon me, that I was driven to my knees. I grew 
 uneafy. I took the Bible. Every word 1 read con- 
 demned me. I could fee nothing behind me but fin ; 
 and death flood threatning to cut me down. I plainly 
 faw my mifery and helpleflhefs. Wherewith could I 
 pofllbly come before the Lord ? I foon found there 
 was no help for me but in God. But would God 
 have mercy upon me? I had heard of Jesus, and had 
 a thoufand times called him my Saviour ; but now I 
 found that I had never believed him to be the Saviour 
 he is. Yet I knew there was no help for me but in 
 him. I was fatisfied that I muil fearch the Scriptures 
 which teftify of him. I did fo both with diligence and 
 importunate prayer. From that blefled book the light 
 fhone upon me. I faw there that he was Son of God, 
 and grew by degrees acquainted with the purpofe of 
 his coming into the world. The more I knew of this 
 amazing method for faving finners, the more I ad- 
 mired and liked it. I faw the import and meaning of 
 all the actions of Jesus, his life and death, his refur- 
 reclion from the ftate of death, and exaltation to the 
 right hand of God. Thefe mewed me my real cha- 
 racter as well as God's. Here I have feen, and da 
 fee myfelf a finner, a criminal, a wretch configned to 
 the dominion of death, and by death to be delivered 
 vol. i. N over 
 
266 Lectures on the Church Catechifm. Serai. 2I< | 
 
 over to judgment and hell. Hence I have learnt to \ 
 judge what the world is, and every man in it. In my j 
 continual thoughts I follow my Redeemer from heaven 1 
 to the cradle, from the cradle to the crofs, from thence j 
 to the grave and hell, and all for my falvation, and cry 
 cut in the hottom of my fpirit, what then is man ? O 
 what a lie is pride ? And where are all the Efficiencies 
 of the world? I fay to my foul, The Lord of glory 
 took on him thy eftate to fave thee, and fee whither it 
 has brought him, low as the very grave and Hades. 
 See, my foul, fee the truth of thy condition. It is 
 this teaches me what I could never learn from the death { 
 of thoufands about me, from all the uncertainties and 
 vexations of life, from all the reafonings with which 
 philofophy could furnlfh me, nay which I never knew 
 from all the Scriptures of God, till I learnt from them 
 the meaning of Christ's death, burial, and defcent 
 into hell. Here I learnt the vanity, the roifery of my- 
 felf and the world. Plere all my pride bows, and I 
 'feel myfelf to be nothing, and all the pomp of life to 
 be a dream and delufion. Wherefore, 
 
 Secondly, Knowing as I thus do the vanity of my 
 prefent eftate, I profefs it my duty, and declare that it 
 is and fnall be my daily endeavour to die unto it. I 
 look on myfelf as in the grave with Christ. I ac- 
 knowledge the import of my baptifm, and regard my- 
 felf as buried ■with him therein into death. That burial 
 I purpofe, God enabling me, to make good. I am 
 dead to fin by profeiTion, being buried with him; nor 
 can I any farther engage my heart in the purfuits of 
 this prefent life. I have determined therefo:e, as one 
 .buried with Jesus, to live the reft of my time upon 
 
 earth 
 
Scrm. 21. Lefiures on the Church Catcclufm. 267 
 
 earth in the conftant mortification of every earthly 
 affection. I will look upon my mafter lying in the 
 grave, and fay, Lord, I will die with thee. My life 
 is at thy difpofal, take it when thou pleafeft, when 
 thou needeft, for thy int^relt and glory. And while 
 thou fuffereft me to be here, flill will I die with thee ; 
 for as one dead I have renounced the world. As if I 
 were already laid in my grave, I will endeavour to dif- 
 . regard the pleafures, the interefts, the praife, the ho- 
 nours of life. O take me more abundantly out of this 
 prefent evil world, and fafhion my heart and life into 
 a greater conformity to thy death and burial. Enable 
 me increafingly to die to the things of fight and fenfe 5 
 to ufe the world as not abufing it j to be content in 
 every ftate ; to enjoy the bleiTings of life with a greater 
 indifference and readinefs to part with them at thy 
 will j to endure every kind of affliction, efpecially for 
 thy fake, with enlarging patience and thankfulnefs ; to 
 fear always, and peculiarly in every change of con- 
 dition j to fit more eafy to good as well as to evil re- 
 port j to be more difengaged from the men as well as 
 things of the world $ to get farther above the influence 
 of worldly example and man's authority, the appiehen- 
 fion of poverty and the dread of depending on others j 
 and grant that I may be able to prove more and more 
 the truth of this my death thro' the Spirit to every 
 prefent thing by the meeknefs, the forbearance, the 
 peaceablenefs, the liberality, the contentednefs, the ab- 
 fence of all carefulnefs for the morrow manifeft in my 
 "whole conduct. Lord, I would be perfectly buried 
 with thee ; I would have the whole fpirit of a pilgrim 
 here upon earth. Like one feeking another country I 
 N 2 would 
 

 268 Leclures on the Church Catechlfm. Serm. 21. 
 
 would live. O let me have the whole proof of thy 
 burial in my heart and life. And let me teftify my be- 
 lief of thy burial and defcent into hell by fuch a temper 
 and conduct as fhall convince thofe who obferve my 
 converfation, that there is a power in thee as it were 
 lying in the grave to raife the fouls of thy people above 
 the love of every thing great, and the dread of every 
 thins: terrible here below ; and to force the world of 
 unbelievers to own, that there is that in thy Religion 
 which can make a man even in the abundance of all 
 things to defire to depart and be with thee as far better. 
 Thus do I determine, endeavour, and pray to die 
 daily unto this prefent life, as buried with thee. And, 
 Thirdly t In conformity with thy lying in the ftate of 
 the dead, I would be preparing for my approaching 
 ftate of reparation. I determine to regard, and defire 
 to treat this body of mine as under fentence of death, 
 as foon to depart into the grave where my Lord alfo 
 lay. Wherefore I am refolved to bring it under and 
 keep it in fubjeftion, that in none of its appetites it 
 may have the indulgence, which I well know it will 
 be always craving. I will endeavour to maintain it in 
 the ftricleft temperance, nor will I give it any allow- 
 ance of floth or excefs. I will no more pamper it with 
 gluttonous or luxurious living, nor yield to any of its 
 folicitations for gratification in drink, nor fuffer it to 
 defile my foul with its lafcivious inclinations. I will 
 be continually putting it in remembrance, that it had 
 a principal hand in the firft fin, that it has led me into 
 numberlefs iniquities, that it is foon to return to the 
 duft out of which it was taken, and, were it not for 
 Jesus, that it would lie for ever in the flames that 
 
 6 never 
 
Serm. 21. Lefiures on the Church Catechtpn. 269 
 
 never fhall be quenched. I will prepare it as I can for 
 the departing hour, and reconcile it to the expectation 
 of being laid in the grave by ,the confideration of 
 Christ's burial. In a word, it fhall be waiting for 
 the change, and taught to meet it without drawing 
 back. 
 
 And for my font \ it (hall be my endeavour that it 
 be every day more and more furnifned for the world of 
 fpirits. To enter into that invifible world nothing but 
 holinefs I am well allured can prepare me. I will not 
 therefore fay, Soul, thou haft grace enough already to 
 qualify thee for a happy departure ; but, foul, the day 
 is at hand, put on the whole armour of light. Thou 
 mutt foon go into the invifible world, if thou have not 
 faith thou wilt not be bold to adventure when the hour 
 of departure comes; nor muft every meafure of faith 
 be fufficient, but thy faith muft be fruitful, it muft 
 make thee love God and man ; yea, and thy faith and 
 love muft be fuch as will make thee full of the hope 
 of glory. Now therefore, forget what is behind, and 
 reach unto what is before. Thou muft be adding 
 grace unto grace. Thou muft be living a great deal 
 more in heaven. My foul, thou muft not be weary 
 in well doing ;. if thou wilt reap, thou muft not faint, 
 Christ went unto the place of feparate fpirits ; art 
 thou ready, art thou willing to go thither alfo? What? 
 Art thou not yet prepared ? Art thou defiring a farther 
 refpite ? Then be diligent, make all things fure. Art 
 thou afraid of going into the untried eftate, where 
 fpirits only dwell ? Think more of Christ's defcent. 
 Be more perfuaded there is no danger in the way he 
 trode before thee. Have it more upon thy heart, that 
 N 3 this 
 
270 Lectures on th: Church Catechifm. Serm. 21* 
 
 this is the only way to heaven. To day, faid Christ 
 to the thief, thou /halt be with me in paradife : and 
 vA\t thou be afraid of being in paradife alio ? Thus am 
 I determined to exercife myfelf in body and foul pre- 
 paring for my (rate of feparation. And were I not 
 thus employed, I could not perfuade myfelf that I had- 
 any real belief of Christ's burial and defcent into 
 hell in the cifcharge of his office, and as the reprefen- 
 tative of believers. 
 
 You fee here what is the real meaning of this, as 
 you have before, of the former points of faith. And 
 tf the article before us mean all this, may we not well 
 take up Christ's words and fay, When the Son of 
 man cometh Jhall be find faith en the earth P Be pleafed 
 to obferve that the end of hearing Sermons is not to 
 pafs an hour in what is called a good way, but that we 
 may enter into the reproofs, the corrections, the in- 
 ftrucl;ions that are miniftered to us. God expects 
 therefore we fhould confider that we have heard this 
 day, examine ourfelves by it, lay it up in our hearts, 
 and be the better for it. Let us look to it, I befeech 
 you, for God will not be mocked. And it is eafy to 
 fee who will be the lofers in the end, if we will not 
 take heed how we hear. — " Give us grace, therefore, O 
 Lord, ferioufiy to confider before thee what we have 
 heard from thee ; and grant, that as we are baptized 
 into the death of thy blefled Son our Saviour Jesus 
 Christ, fo by continual mortifying our corrupt af- 
 fections we maybe buried with him, and that through 
 the grave and gate of death we may pafs to our joyful 
 refurrection, for his merits, who died and was buried, 
 and rofe again for us, thy Son Jesus Christ our 
 Lord." S E R- 
 
Serai. 22. Lslfures an the Church Catechifm. 2-jl 
 
 SERMON XXII. 
 
 Acts xvi. 30, 3-1 '. 
 
 What mufl I do to be faved? And they f aid, Believe on 
 the Lord J ejus Chrijl, and thou jhalt be faved. 
 
 THE argument, upon which- faith in Jesus as 
 an all fufHcient Saviour does ftand ftedfaft and 
 unmaken, lies in the united efficacy of his qualifica- 
 tions and transactions. Knowing him to be Cmrist 3 
 the only Son of the Father, our Lord ; and knowing 
 alfo that he has cone, is doing, and will do, ail that 
 the glory of God in the falvation of us his fallen- 
 creatures could require, we remain fatisfied that he is 
 able tofave them to the uttermefl, that come unto God h 
 him. We have been for fome time confidering the 
 latter part of this argument, and bringing forth the 
 grounds of fact upon which, in concurrence with the 
 qualifications of Jesus, we reft allured of his being 
 Jesus a Saviour. And now proceed in that view to 
 his refurrec~tion from the dead. 
 
 We have feen him- as the man of forrows, znd have 
 attended him to the crefs, the grave, and Hades. 
 Henceforward we are to view Him in a more fplendid 
 character, to fee his divine nature difplaying itfelf in 
 a more glorious manner, and his human nature highly 
 exalted, his reafonable foul enriched with all know- 
 ledge and grace pofiible to a creature, his body fpi ri- 
 tualized and glorified, and his whole perfon advanced 
 to the higheft honour at the right hand of God. 
 
 N 4, That 
 
272 Leflures on the Church Catechifen* Serm. 2*. 
 
 That circumftance of his exaltation which relates 
 to his refurredion is now to be confidered. Concern- 
 ing which our believer proceeding in his profefiion 
 would be underftood to mean, 
 
 Fir/l, I am fatisfied of it as an unqueflionable mat- 
 ter of fact, proved to be fuch by the moft incon- 
 testable evidence, that both Jesus did rife again from 
 the dead, and alfo that he did fo on the third day ac- 
 cording to the Scriptures. As Jonas was three days 
 and three nights in the whale 's belly, fo was the Son of 
 man to be three days and three nights in the heart of the 
 earth. But his foul was not to be left in hell, neither 
 his fie jh to fee corruption. And I have the moft un- 
 doubted teftimony that on the third day he actually 
 rofe from the dead ; for on the third day in the morn- 
 ing the women cannot find hirn in the fepulchre, an 
 angel allures them he is rifen from the dead, prefently 
 they fee him alive, as do his Difciples in a body that 
 very evening, unto whom then, and frequently after- 
 wards, he gives the moft evident proofs, that it is he 
 himfelf, not a fpirit, but that very fame perfon whom 
 they fo well and familiarly knew upon long acquaint- 
 ance j that fame body which they knew had been cru- 
 cified and left in death now again joined unto that fame 
 foul which before informed it. Nor is there wanting 
 a (landing teftimony of facl: to the truth of his re- 
 furreclion unto this very day. For if he be not rifen 
 from the dead, he cannot be in heaven ; but yet that 
 Holy Ghoft, who was promifed folely upon his going 
 to the Father, was not only poured out in miraculous 
 gifts on the Apoftles and others, but on them and all 
 believers fince in all fan&ifying operations, as the de- 
 clared 
 
Serm. 22. Lectures on the Church Catechifml 27$ 
 
 clared confequence of his life and dominion at the 
 right hand of God. He rofe from the dead. And 
 no wonder, fince even while dead he was the Son of 
 God ; the union of" the two natures ftill fubfifted, and 
 though the two parts of [the human nature were fepa- 
 rated, yet neither part was for one moment difunited 
 from the divine. Wherefore I do not fay, he was 
 raifed from the dead, (although raifing the dead be evi- 
 dently a work of divine power) but he rofe from the 
 dead, as being poffeffed of that divine power in himfelf 
 whereby he rofe. Nor, although I find his refurrec- 
 tion afcribed to the Father, have I reafon therefore to 
 queftion that he raifed himfelf, fince I find him taking 
 this'work unto himfelf in thefe plained words of his, 
 Dcflroy this Temple, (fpeaking of his body) and in three 
 days I will raife it up. Acknowledging therefore the 
 unity of the eternal Trinity, I find myfelf under no 
 difficulty to fay, he rofe again from the dead, while 
 alfo I fay, God the Father effected and wrought that 
 work — Thus I declare myfelf perfectly fatisfied of the 
 truth of this important a&ion. But this is not all my 
 meaning : for when I fay, " He rofe again the third 
 day from the dead," I do, 
 
 Secondly, Intend to exprefs my belief of certain glo- 
 rious benefits which are hereby held forth and fecured 
 to me. For hereby I plainly fee, not only that he is 
 the Son of God, evidently approving himfelf fuch by 
 this divine a& of rifing from the dead, but that as the 
 Son of God rifing from the dead in the difcharge of 
 his office he has made the moft public declaration, 
 Fir/l, Of the justification of the ungodly by his death. 
 Secondly, Of his being Lord of all things. 
 
 N 5 Thirdly, 
 
274 Letfur.es on the Church Catechifm, Serm. 22. 
 
 Thirdly^ Of the refurrecYion of all the members of 
 his body. Wherefore, 
 
 Firft, When I fay, He rofe again die third day from 
 the dead, I profefs my belief of there having thereby 
 been made the moft public declaration of the juftifica- 
 tion of the ungodly by his death. He died for our 
 fins. And the way whereby I am affured that, by the 
 facrifice of his death, he took away fin in refpecl of" 
 its guilt and punifhment is, that I fee him rife again 
 from the dead : becaufe, inafmuch as I know that 
 death is the wages of fin, I am affured he could not 
 have rifen again from the dead unlefs by his death he 
 bad made fatisfoction to the juftice of God for fin, 
 whereof death was purely the wages. 1 know him to 
 be a public perfon, that he undertook for fmners, put- 
 ting himfelf in their place;, and that our fins with all 
 their confequences were imputed to him. But now 
 I fee him who thus was made fin for us rifen from the . 
 dead. Hereupon, I afk myfelf, was not death one of- 
 the confequences of our fins? And if it was, how is 
 it that I fee him that was charged with our fins rifing- 
 out of the grave ? Gould this poffibly be if the atone- 
 ment had not been fatisfa&ory ■? This I dare not deny 
 unlefs I would- aflert that he was not made fin for us, 
 (in which; cafe I could not find the lead imaginable 
 caufe of his death) or unlets I would infift that death- 
 was not a confequenee of fin. Wherefore when I fee 
 Jesus alive from the dead, I difcern the moft public 
 teftimony of God the Father to the availablenefs of 
 his fatisfadion, and Jesus not only proclaiming pub- 
 licly the j unification of ungodly fmners, but alfo, as 
 it were, by a legal- procedure, when he had fatisfled 
 

 Serm. 22. LeSlures on the Church Catcchijin, ' £7$ 
 
 the demands that juftice had againft them, taking out" 
 their acquittal. Thus I declare my belief of his rifing- 
 again for our juftification ; and while I cannot quefticn 
 the reality of his refurreclion, I have fuch an anfwer 
 at hand to the accufations of confcience as filences 
 them all. In the fight of all my numberlefs iniquities, 
 the penalty of the leaft of which is death, I take up my 
 word, and- fay, It is Chriji that died, yea rather that is 
 rifen again. It is God that jufiifieth> vjho is he that con- 
 demned? I think it now no longer ftrange, that the 
 whole ofnee of the Apoftles is declared to be this one 
 thing, " to witnefs the refurrecYion :" for if it be true 
 that he rofe from the dead, it cannot but be evident that 
 he is the Son of God, that by his death there had been 
 made full propitiation for fin : confequently that in his : 
 name, and his only, there is faivaiion. 
 
 Secondly, I regard the refurrecYion of Jesus as a no* 
 lefs public declaration of his being Lord of all things. 
 He was indeed not put into public pofleflion of domi- 
 nion over all things till he fat down at the right hand 
 of God. But before this he plainly {hewed by his 
 refurreSion his power over all things. When by his 
 facrince on the crofs he had made fatisfa£Hon for fin,' 
 it- remained only that he fnould take poffeffion of his 
 conquefts, and proceed to lead his enemies captive.- 
 The two fir ft of theie were the grave and hell. Into' 
 them the conqueror enters, and rifing from thence 
 declares them vanquifhed. " See," he fays, as it were' 
 by this action, tt the firft fruits of my victory* I was- 
 dead and am alive again. It w 7 as declared in my name' 
 of old, O deaths I will be thy plug.ies 5 O grave, I will 
 be thy dejiruction - } and behold the' fulfilment of this* 
 N 6 word- 
 
2j6 Leclures on the Church Catechifm. Serm. 22* 
 
 word in my refurre£ion from the dead. See then if I 
 am not the Lord, who have all power in heaven and 
 earth. It is I that have the keys of death and hell ; 
 I took them by my might out of the hands of him that 
 had the power of death." Yea, Lord, my foul re- 
 plies, I acknowledge thy dominion. As the only- 
 begotten of the Father, thou art Lord of all things by 
 the right of Deity; and here I fee thee in the media- 
 torial character, eminently proving thy dominion over 
 all things. I fee thee, in defpite of Satan, ftrengthened 
 as he was by the curfe of the law, going down and 
 leading death captive. I a(k, who is this that cometh 
 up from the grave ? This whom death cannot detain ? 
 Who by his arm burfts afunder the gates of darknefs, 
 and brings death difarmed of his fcythe forth from his 
 black dominions ? What man, what God is this ! He 
 mull: be man to be capable of riling, and God to rife 
 by his own power. And if he died and rofe again, 
 (and what marvel if he did die that he mould rife 
 again ?) he mult, needs be Lord of both the dead and 
 the living. I own thy dominion. With Thomas, I, 
 alas too flow of heart to believe, cry out upon the 
 force of fuch conviction, My Lord, and. my God! I 
 yield myfelf to thy dominion. O keep me by thy 
 matchlefs power. Keep me from the curfe of the law 
 which thou hall taken away by bearing it ; keep me 
 from the rage of Satan whom thou haft vanqui&ed ; 
 keep me till death, and keep me in death, my departed 
 fpirit in paradife during its ftate of feparation, and 
 my body, when it fhall be reduced to its original duft, 
 unto the day of refurre&ion ; and then, thou Lord of 
 *11 things, bring me forth, foul and body, from the ftate 
 
 of 
 
Serm. 22. Leftures on the Church Catechifm, 277 
 
 of death to glory and life, according to the working 
 whereby thou art able even to fubdue all things unto 
 thyfelf : for I declare thee to be, what by thy refur- 
 rection thou haft declared thyfelf, Lord of all. And, 
 
 Thirdly^ I avouch in thy refurreclion, that of all the 
 living members of thy body. This thou as the head 
 didft declare when thou didft rife from the dead. Are 
 they real members of thy body, actually joined unto 
 thee ? And how then couldft thou rife from the dead, 
 and they not be rifen with thee and in thee ? Art thou 
 only rifen for thyfelf? or was it thy whole defign in 
 rifing to allure that there fhall be a refurrec~tion of the 
 dead ? Didft thou not rife as the reprefentative and 
 head of thy people ? And if fo, does not thy refur- 
 reciion declare them rifen with thee ? Thou art rifen 
 from the dead, and become the firft-fruits of them 
 that flept. What meaneth this ? Are firft-fruits only 
 an aflurance of an harveft ready at hand, are they 
 not even parts of it ? Elfe how were they firft-fruits ?. 
 Thou didft not die nor rife again to thyfelf. Thou 
 didft die for us, and when thou cameft out of thy 
 grave didft declare us rifen in thee. I know that thou 
 art alive from the dead, and believing in thy name I 
 know that I am joined to thee, and therefore rifen with 
 thee. We know that our Redeemer liveth ^ and we 
 know for that reafon his people are as furely rifen with 
 him as if they had already heard the found of the laft 
 trumpet, and he had now fafhioned their vile body like 
 unto his glorious body. They muft pafs through the 
 grave, and after their flefh worms fhall deftroy this 
 body, yet Jesus by his refurre&ion declares them 
 already rifen in him, O how untyeakable the* benefit 
 
 and 
 
£•78 Leftures on the Church Catechifm. Serm. 22. 
 
 and the comfort of this faith T Did I not experience the 
 power of my Lord's refurre&ion in the influence it has 
 upon me y and the comfort it gives me certainly to 
 know that I am rifen with Christ, I mould certainly 
 conclude that I did not truly believe that he was rifen 
 from'the dead. As an important part therefore of my 
 profeffion, when I fay, I believe that he rofe again the 
 third day from the dead, I mention this my fledfaft be- 
 lief of my being rifen with him,, wherein I avow 
 my obligation of conformity to his life, and the 
 caufe I have to triumph in this belief againft'the fear 
 of death. 
 
 Firjl, Believing that we are rifen with Christ I 
 avow my obligation of conformity to his life. As 
 one rifen with Christ, it is my duty, my defire, 
 and my purpofe to feek thofe things which are above, ; 
 and to fet my affections on them, and not on things 
 on the earth. 1 would be continually reilecYing, how 
 one who is rifen with Christ to a fpiritual and eternal' 
 world, ought to live while he is here upon earth? 
 What fhould be his views, his ruling obje&s, his 
 aim, and: purfuit ; what he (hould renounce and what 
 cleave to, to what he fhould fit indifferent and what. 
 he fhould value, what he fhould fear and what he 
 fhould defire. 1 would be often thinking within my- 
 felf, were a man really rifen from the dead, as we now- 
 only are in our reprefentative, what would be his em- 
 ployment ? What thoughts would he have of God, 
 and of Jesus, and what of the world ?' And ; X would 
 be endeavouring to' draw my fpirit and conducY inter 
 an increafing conformity with the fame, as far as my 
 circumftances in- this life fhould poiTibly permit. I 
 
 would 
 
Serm. 22. Leclures on the Church Catcchifm. 279 
 
 would live in the world as taken out of it, and though 
 I am not in heaven I would live as if I were in it. I 
 would have my mind under the influence of God's 
 prefence as if I were {landing at his right hand, and 
 I would by faith behold the glory of Jesus as if I 
 faw him upon the throne of his glory I would have - 
 my heart delighting in the wormip and fervice of God 
 as if I was joining in the anthems of heaven, and- 
 my foul flood ready like the angels to do God's com- 
 mandments, hearkening unto the voice of his word j 
 I would love others as if I were placed in the man- 
 fions of the bleffed ; I would live to the glory of God, 
 as if there were none around me but his moft dutiful- 
 fervants ; I would have every fenfual,~ earthly, and" 
 deviiifh defire dead in me, as if I were numbered' 
 among the fpirits of juft men made perfeel: - y I would' 
 regard the world as if I was in heaven, neither de- 
 bauched by its gratifications, nor diftrefFed by its ad- 
 verfitiesj-I would be pleafmg God in all things as* 
 they do in heaven, myfelf in nothing, nor thofe who- 
 are about me but for their good to edification ; and' 
 in all things I would be pleafing God with a hea- 
 venly cheerfulnefs ; I would yield to no worldly bias r 
 Hor confult my eafe, or intereft, or indulgence any 
 more than if I was lying in the bofom of Abraha?n\ 
 to fay all in a word, I would be juft like. Christ,- 
 as he was fi would I alfc be in the tvcrld. As rifen with* 
 him Iwould efteem nothing in the world but for the 
 ufe I might make of it to the glory of God, and the 
 happinefs of my neighbours ; I would lay myfelf out 
 in doing good, nor count my life of any confequence 
 but as it might ferve thefe beft of purpo&s. Thus 
 
 would 
 
2>So Leclures on the Church Catechifm. Serm. 22. 
 
 would 1 have my converfation in heaven as being rifen 
 with Christ. I would, but alas, how do I fail ! yet 
 this is my defire, my aim, my endeavour. And though 
 in every thing I come fhort, yet ftill I am determined 
 to prefs on, to give no ground willingly to my fpi- 
 ritual enemies, nor to give out in difcouragement 
 (though after all I am nothing) but he labouring to- 
 grow into a greater conformity with the life of Je- 
 sus. Give me leave to interrupt the profeflbr one 
 moment, while I obferve that thefe are his real de- 
 fires under the influence of faith in a rifen Redeemer r 
 and how different they are from the profpecls and pur- 
 pofes of thofe, whole hearts are given up to the plea- 
 fures of the world, and the pride of life, is too ob- 
 vious to need any illuftration. O what a wide diftance 
 is there between a ftate of unbelief and of faith ! but 
 to proceed, 
 
 Secondly, Our believer avows the caufe he has to 
 triumph againft the fears of death in the belief of his 
 being rifen with Christ. Is Christ rifen from the 
 dead, he fays, and are we rifen with him ? Is he, 
 who died for our fins, rifen again for our juftihcation ? 
 Hereby is the refurre&ion of true believers put out 
 of queftion. And can we not effeaually rife with 
 Christ till we are parled through the grave whither 
 he went before us? Then furely I fee the fting of 
 death taken out. Is death formidable becaufe it is 
 the wages of fin? But Jesus declared the juftifica- 
 tion of believers, and publicly took out their acquittal, 
 by rifing from the dead. But do we frill fear, be- 
 caufe death is a ftate of reparation, an unknown and 
 untried ftate, from whence no one hath come to give 
 
 an 
 
Serm. 22. Leisures on the Church Catechifm* 281 
 
 an account of it, and whereof it has not pleafed God 
 to give us any particular information in the Scriptures, 
 and concerning our deliverance out of which many 
 diftreffing apprehenfions are apt to arife ? Yet flill 
 the refurre&ion of Jesus will bear us out here alfo. 
 For where is Jesus ? He is not in the grave, he is 
 rifen, and is alive, and liveth for evermore. The 
 comfort is that we are rifen with him. And if he be 
 rifen and we with him, then the darknefs of the paf- 
 fage, or any thing elfe relative to that ftate, need not 
 make us afraid. Here I fee fupport agakift death as 
 the wages of fin, and death as the laying down of 
 thefe earthly tabernacles ; even in this one word, 
 " Christ is rifen from the dead. Why then art thou 
 fo heavy, O my foul, and why art thou fo difquicted 
 within me V J Why doth death appear fo terrible ? Is 
 it becaufe thou art not willing to part with the world ? 
 No, not fo. Is it then that thou art afraid of the con- 
 fequences ? Wherefore ? Becaufe of fin ? But fee here 
 Christ has proved that to be taken out of the way. 
 Or is it becaufe thou knoweft not what death is, and 
 what (hall come after it ? But fay not that neither, 
 my foul, for thou art rifen with Christ, and heir to 
 all that he inherits j and wouldft thou defire a better 
 eftate than to be with him where he is ? Doft thou 
 really believe Christ is rifen? Think then of that; 
 be ftrong in that faith ; weigh well the import of his 
 refurrecTion ; and thy fears will affwage, death will 
 lofe his terrors, and thou wilt be ready to cry out, 
 Deaths where is thy fling ? Or rather with the great 
 apoftle, / defire to depart and to be with Cbriji> which 
 is far better, Lofe not, my foul, the comfort of be- 
 lieving. 
 
2S2 K Leclures on the Church Catechlfm, Serm. 23. 
 
 Iteving. Let thy faith in a rifen Jesus raife thee to 
 a newnefs of life ; and then flagger not through un- 
 belief, for as furely as Christ is rifen from the dead, 
 he rofe for thy juftification, and thou art rifen with 
 him. 
 
 Let us conclude the whole with the Coll eel for 
 Eajler-day. Almighty God, who through thy only-begotten 
 Son yefus Chrift, hajl overcome deaths and opened unto 
 us the gate of everlajling life \ we humbly befeech thee, that 
 as by thy fpeciat grace preventing us thou deft, put into 
 our minds good defires, fo by thy continual help we. may 
 bring the fame to good effeel, through Jefus Chrijl our 
 Lord ; who liveth and reigneth, ivith thee and toe Holy 
 Ghofl, ever one God, world without end. Amen. 
 
 SERMON XXIII. 
 
 Acts xvi. 30, 3L 
 
 What muft I do to be faved P And they faid,- Believe 
 on the Lord Jefus Chrijl, and thou fh alt be faved. 
 
 HAVING confidered Christ in his refurrec"r.ion 
 from the dead, we are next to follow him to his 
 etfeenfion into heaven. 
 
 By heaven here is to be underftood both a place 
 and a irate. A place it muft needs be , for the body 
 of our Lord was taken away from this earth. While 
 he blejfcd his DifcipleSy he zuas parted from them, and car- 
 
 vied 
 
jcrm. 23. Le&ures on the Church Catechifm. 283 
 
 -led up into heaven; from earth to heaven, from the 
 >lace where he then was, to that where he now is ; to 
 1 place far above the heavens, above the region of the 
 :louds, which is the firft heaven, to that which is 
 :ailed the heaven of heavens, wherever it be, the mod 
 glorious place of God's manifeftation of himfelf to 
 lis creatures. And as a place, fo a ftate. A (rate of 
 the higheft glory and bleflednefs : for we fee Jefas, who 
 was made a little lower than the angels, for the fufferhig 
 of death, croivned with glory and honour. 
 
 That he afcended into heaven we have the mod af- 
 Oired teftirnony. For the Holy Ghoft witnefles, that 
 While they beheld he was taken up, and a cloud received 
 him out of their fight. He did not vanifti as an appa- 
 rition, but while they were looking upon him, he 
 was taken up, a cloud, namely, the Shechinah or 
 glory of the Lord, the vifible iymbol of divine pre- 
 fence, covering him about, and carrying him up lei- 
 furely into heaven, fo that they might fee him going 
 up, till he and it were gone beyond the reach of their 
 fight. Nor is there only the teftirnony of the Dif- 
 ciples to this truth; for While they looked ftedfaftly to- 
 ward heaven, as he went up, behold, two men Jhod by 
 them in zvbite apparel ; which alfo faid, Te men of Ga- 
 lilee, zvhy ft and ye gazing up into heaven ? This fame 
 Jcfus, which is taken up from you into heaven, pall fo 
 come in tike manner, as ye have feen him go into heaven. 
 If there be ftill farther need of witnefs, the truth of 
 his afcenfion is manifeft from his fending the Koly 
 Ghoft. Upon this ground he himfelf places the ne- 
 ceffity of his going to heaven ; If I go not aivay, the 
 comforter will not come unto you : but if I depart, I 
 
 will 
 
284 Lefiures on the Church Catechifm. Serm. 23. 
 
 will fend him unto you. And foon after his departure 
 the comforter did come unto them ; than which there 
 cannot be a more evident proof that he was indeed 
 afcended to heaven unto the Father. 
 
 But however true the fa£t. be, yet this is not all the 
 profeiTor has in view, but he means to declare his belief 
 alfo of the force, import, and influence of fuch truth, 
 when he fays, He afcended into heaven. For, 
 
 He would be meant to underftand and declare, that 
 Jesus afcended into heaven in a public character, 
 as the reprefentative and head of his members. He 
 believes they are no lefs afcended into heaven with - 
 him, than rifen from the dead in him. His actions, 
 he knows, are all public, for otherwife he fees not why 
 the Son of God fiiould come into the woild. And 
 therefore, 
 
 Firjl, When he fays, He afcended into heaven, it 
 is as if he faid, I profefs my belief that thereby he 
 opened the gate of everlafting life for his people. He 
 went away into heaven, into the more immediate 
 prefence of God. Sin had fhut us out from an earthly 
 paradife, Jesus takes poffeffion of an heavenly one 
 for us. / go to prepare a place for you : not for my- 
 felf only, but for you alfo. Let not your heart be 
 troubled, neither let it be afraid. True it is thzt your 
 iniquities have fepar ate d between you and your God, and 
 your Jim have hid his face from you. Ye are not now 
 in that prefence where is fulnefs of joy, nor admitted to 
 be at his right hand, where there are pleafures for ever- 
 more. But I have made the atonement, your fins are 
 blotted out 3 and behold, / afcend, in the merit of 
 what I have done for you, and in your name and be- 
 half, 
 
Serm. 23. LcSlures on the Church Catechifm. 285 
 
 half, unto my Father, and therefore now your Father, 
 and unto my God and your God, And I go to prepare a 
 place for you: and if I go away I will come again, and 
 take you unto my f elf that where I am there ye may be 
 alfo. Thus he fpake while on earth, and I fee him 
 verifying his word when he went away into heaven. 
 The gates lift up their head, the everlafting doors 
 were lift up, and the King of glory, the Lord ftrong 
 and mighty, the Lord mighty in battle, came in. 
 He came in, he fet the doors of heaven wide open, 
 he gave us boldnefs and liberty to enter into the holieft 
 by the new and living way which he hath confecrated 
 for us. When I afk myfelf, where is Jesus ? And 
 anfwer, he is pafTed into the heavens, I fee my nature 
 exalted to the very place and ftate where I could wifh 
 it to be; heaven taken pofTeffion of, mortality fwal- 
 lowed up of life, the laft hand put to the work of 
 redemption, and that nothing now remains for the 
 exalted Jesus to do but to make his people partakers 
 of all his victories and triumphs ; in fhort, I fee in 
 the afcenfion of the head the full and glorious afcent 
 of the members, according to the prophecy relative 
 to him, and to them in him : The breaker is come up 
 before them ; they have broken up, and have pajfed 
 through the gates, and are gone out by it ; and their King 
 Jhall pafs before them, and the Lord at the head of them. 
 But, 
 
 Secondly, While I thus profefs my belief of Christ's 
 afcent into heaven in a public character to open a 
 way thither for his people, and to prepare a place for 
 them, I do farther underftand, that in fo doing he led 
 captivity captive. By his afcenfion he evidently tri- 
 umphed 
 
 
286 Left ur v -s on the Church Catecbifm. Serm. 23. 
 
 umphed over all our enemies that before had dominion 
 over us, and moft plainly led them as vanquifhed foes 
 behind the chariot in which he went up to his glory. 
 By this glorious act he fully explained his victory. It 
 is no longer in any meafure uncertain whether the 
 curfe of the law be fatisfied, death be deftroyed, Satan 
 be vanquifhed, hell be difappointed ; for our furety, 
 that undertook for us to deliver us from the hands of 
 all thefe formidable adverfaries, into fubjecYion unto 
 whom fin had brought us, has, manifeftly, prevailed. 
 Moft unquestionably he fatisfied the curfe of the law, 
 and thereby wrefted their arms out of the hands of 
 death, Satan and hell : for inftead of lying under the 
 curfe of the law, and therefore in the ftate of death 
 within the dominions of him that had the power of 
 death, that is, the devil, and referved in that ftate unto 
 the blacknefs of darknefs for ever, which muft have 
 been his cafe had he not anfvvered the demands which 
 the law had againft him as our fubftitute ; I fee him in 
 defpite of death, the devil and hell, going up into 
 jieaven. In defiance of death he lives, in defiance of 
 the powers of the air he paffed through, in defiance of 
 hell he went up into heaven. Yea, when he afcended 
 up on high, he proclaimed his victories over them all, 
 and made them all a fpectacle to angels and to men. 
 Nor is this all. I underftand, 
 
 Thirdly, That by afcending up on high he received 
 gifts for men. He not only went up to prepare a place 
 for us, but alfo to open an intercourfe between heaven 
 and earth, by receiving gifts neceftary to prepare us for 
 heaven and to bring us thither. Thefe he went up to 
 receive. His prefence was necefiary to his receiving 
 
 thejnj 
 
 • 
 
Serm. 23. Lectures on the Church Catechlfm, 287 
 
 them ; If J go not away^ the comforter will not come 
 unto you. He went up to receive the Spirit in his own 
 perfon in all Fulnefs for men, that he might give unto 
 them. To receive gifts For men, yea, for the rebellious, 
 he afcended into heaven, that the Lord God might 
 dwell among them. Sin had ftopt the courfe cf divine 
 communications, the Spirit had been grieved and was 
 withdrawn ; the ifTue was, the world lay in wickednefs, 
 and darknefs covered the earth. The Son of God 
 will reflore the fellowfhip. He becomes man, and 
 takes away fin by the facrifice of himfelf. He carries 
 that manhood into heaven. In it he receives the ful- 
 nefs of the Spirit, the condition of receiving which 
 he had fulfilled on the crofs. Out of it he gives. And 
 thus the communication is opened, the Lord God 
 dwells among us again. This we owe to his afcenfion. 
 He went up to receive ; and he received to give. Had 
 he not received and given, what had I been this day? 
 My eyes had been ftill blinded by the god cf this world. 
 I had not known God j I had lived without him in the 
 world. He gave Prophets, Apoftles, Evangelifts, 
 Pallors, and Teachers, and furnifhed them for their 
 work. To thefe gifts I owe it, that I am not ftill dead 
 in trefpalTes and fins. He afcended up on high to re- 
 ceive the Spirit in his various gifts and graces for 
 men, and to give thereof unto them. He; has received, 
 2nd he has given ; yea and he will give, for he will not 
 forfake his people. If he afcended to receive gifts for 
 men, he will not unfaithfully keep what he has re- 
 ceived, but will fend the comforter to abide with his 
 church for ever. 
 
 Upon the whole therefore, when I fay, He afcended 
 into heaven, my meaning is, that Jesus Christ, the 
 
 Son 
 
1$8 LeSfures on the Church Catecbifm. Serm. 18. 
 
 Son of God, and Lord of all things, when he had 
 come down from heaven, been made man, fuffered 
 death on the crofs, and rifen from the dead, did by an 
 actual removal go up to heaven in his whole perfon 
 God and Mai.; and by fo doing, being the reprefen- 
 tative of believers, did prepare and take pofleflion of a 
 place for them there, both leading captive all their 
 enemies, and alfo receiving for them the Holy Ghoft 
 to provide them with all needful gifts and graces, till 
 he come and take them to himfelf. 
 
 But while 1 thus profefs my belief of an exalted 
 Redeemer, by no means could I think that I fincerely 
 believed he was afcended for thefe purpofes, unlefs I 
 could find the influence of my belief upon my heart and 
 in my life. And therefore in conformity with thefe 
 glorious ends of Christ's afcenfion, I declare, 
 
 Fhft, That it is my defire and endeavour to have 
 my converfation in heaven, whither he is gone to pre- 
 pare a place for his people. Thither in heart and 
 mind would I afcend with him, and continually dwell, 
 as a citizen of that bleffed place. I would accuftom 
 myfelf to dwell upon the glory of heaven in my 
 thoughts and meditations, till I found myfelf more 
 in love with the fame, waiting and defiring to be dif- 
 folved and to be with Christ. By faith I would 
 acquaint myfelf with what the glorified faints have 
 the full fight and enjoyment of, the glory of Jesus, 
 and would behold as I could the glory which the Fa- 
 ther hath given him. I would have my heart increaf- 
 ingly longing after and fatisfied with the manfions of 
 the city above, to which Jesus is gone, and where he 
 continually is ; I would not be content with a cold, 
 
 unanimated, 
 
Serm. 23. Leftures on the Church Catcchifm. 269 
 
 unanimated, dry acknowledgment of my Saviour's 
 being afcended up to his glory. Nor, like the world 
 of unbelievers, talk of an afcended Jesus, and a 
 heavenly kingdom, while my heart and profpe&s and 
 purfuits are fixed down to earth. Fond miftake ! 
 What ? ye fons and daughters of pleafure, whofe de- 
 fires day and night are carried out after company and 
 entertainment, according to that peculiarity which 
 you ielifh and delight in, will you perfuade your- 
 felves that you believe Christ afcended into heaven 
 to prepare a place for you ? Can you really think you 
 believe it, when that place has not the leaft defire of 
 your hearts, when ye conftantly forget it, and it does 
 not prevail with you to take one fiep for the obtaining 
 it? Will the worldling, who is thinking within him- 
 felf what fhall I do, becaufe I have no room where 
 to b.ftow my fruits ? This will I do. I will pull 
 down my hams, and build greater ; and there will 
 I beftow ail xv.y fruits, and my goods. And I will 
 fay to my foul, Soul, thou hail: much goods laid up 
 for many years ; take thine eafe, eat, drink, and be 
 merry : will this man imagine, or will his vain neigh- 
 bour, that is labouring to build fome Babel to get 
 him a name, imagine with him, that they ftedfaftly 
 believe Christ is afcended to take poueflion of a 
 kingdom, that cannot be moved, in heaven for us poor 
 mortal finners ? I would have my heart fo fixed on 
 the heavenly inheritance, as not only to be difen- 
 gaged from the vain profpecfo of thefe children of 
 the world, but that all things below fhould be in- 
 different to me. I would be in the temper of a man 
 upon a deiblatc ifland, who was waiting for the vefTel 
 vol, I. O he 
 
■290 Lectures on the Church Catechifm. Serra. 23. 
 
 he faw at a diftance, that was coming to convey him 
 to a land of plenty and happinefs, where he wifhes 
 to be. 
 
 Secondly, Did Jesus afcend into heaven, leading 
 captivity captive ? Did he make it evident that his 
 atonement had fatished the curfe of the law, by his 
 going up from all the power of Death, Satan, and 
 Hell ? Believing this, it is my duty, and fhall be my 
 endeavour, to rejoice over all thcfe vanquifhed ene- 
 mies. I would be faying to my accufing Confcicnce, 
 Knoweft thou not that the demands of the law are 
 fatisfied ? To Death, where is thy dart ? Shall I fear 
 thee, whom Jesus has led vanquifhed in his afcent 
 from thy dominions into heaven ? To Satan I would 
 fay in all his aflaults, where is thy power ? Have not 
 I feen thee bound in chains? Rage if thou wilt, thou 
 canft not hurt me. And to Hell I would fay, terrible 
 as thou art in thy everlafting flames, thou canft not 
 affright me. Thee alfo I have feen vanquifhed. I 
 have nothing to fear from thee, if I prove faithful to 
 my Lord. In the face of all thefe mine enemies I 
 would {land refolved. Though I can bring my Re- 
 deemer little glory any other way, yet I would not 
 dishonour him by unbelief, as if he had not led all 
 thefe mine enemies captive when he afcended up on 
 high. I would be ftrong in faith, that I might ad- 
 vance in love, and, difengaged from every flavifh fear, 
 might ferve my mailer chearfully in all my conver- 
 fation. Believing the triumphs of my Redeemer, I 
 would be ftedfaft againft the fear of thefe potent ene- 
 mies ; yet careful that my belief in the exalted Jesus 
 wrought in me love and defire, I would guard againft 
 
 pre- 
 
 
Serm. 23. LeHures on the Church Catechifnn 291 
 
 preemption. Believing that Jesus is afcended to 
 heaven, in heart and mind I would afcend with him, 
 and be raifed above the gnawings of defpair, and 
 preferve myfelf fafe from the greater danger of fecu- 
 rity. Does it become one, whofe furety is afcended 
 into heaven, either to harbour earthly affe&ions, or 
 to fear vanquifhed enemies? The one and the other 
 are a difgrace to the profeffion of a Chrifrian. Grace 
 enabling me, I will not flop in low attainments. I 
 will ftedfaftly look up into heaven after Jesus afcended 
 thither, till I can fay, Lord, my heart is with thee. 
 And then I will boldly fay to Confcience, Death, Satan, 
 and Hell* I fear you not. 
 
 Lajify, Afcending up on high did he receive gifts 
 for men to beftow them on his people ? And was the 
 defign of them that God might dwell among us, 
 through the knowledge and love of the truth ? Then 
 knowing what thefe gifts are, it is my defire and 
 ihall be my endeavour to ufe them anfwerably to the 
 purpofe of their vouchfafement. The Apoftle has 
 taught me to underftand by thefe gifts a miniftry 
 furnifhed with the knowledge of the Gofpel, able to 
 teach, and difpofed to do fo : whoever is not thus 
 prepared, is not provided by Christ for the mi- 
 niftry, does but invade the office by undertaking it, 
 and can do nothing to the edification of the church! 
 But fuch a qualified minifrry is from the Lord. He 
 gave gifts unto men. He gave fame Apojiles ; and feme 
 Prophets ; and fome Evangeli/is ; andfomePaJlors and 
 Teachers ; fir the pcrfetting of the faints, for the woi'k 
 of the minijtry, fir the edifying of the body of Chriji. 
 Seeing therefore this miniitry to be what my Lord 
 ° 2 has 
 
2gZ Leolures on the Church Catcchif?n. Serm. 23* 
 
 has received and given, and feeing it is principally 
 by means thereof that God dwells among us, through 
 the knowledge and love of the truth hereby wrought 
 in us, I think it my duty to reverence it as his gift, 
 to attend upon it as his ordinance, and to endeavour 
 that it may promote my edification. I will not turn 
 my back upon it, as if [ might profit as well or 
 better without it; this were to think meanly of the 
 gift of Christ. I will not attend upon it in cu- 
 riofity, lofing Fight of the gift in the qualifications 
 of the man, whatever they be. Neither will I lightly 
 let flip what the Lord by this method teaches me, 
 and thereby difgrace the afcenfion of Christ to re- 
 ceive and give gifts unto men. 'I will keep in me- 
 mory that minifters in themfelves are but earthen vef- 
 fels, that I may not think highly of the men ; yet I 
 will remember, that, when they are duly qualified and 
 difpofed, they are Christ's gift, that I may not 
 think meanly of their office. 1 will not glory in 
 men, for all things are for the fake of the church ; 
 but will account them fervants of Christ, and ftew- 
 ards of the myfteries of God. My eye (hall be upon 
 them as the gift of Christ, and 1 will bear it in my 
 remembrance that by their miniftrations it is God 
 who has ordained that I fhould be inftructed and edi- 
 fied •, for he has inftituted no other. I will pray my 
 afcended Lord that he will blefs them with all increafe 
 of knowledge and grace, and that he will beftow fuch 
 gifts on all the churches of the faints. I know what 
 glorious things were done, when foon after his afcen- 
 fion Christ vouchfafed his gifts to the Apoftles and 
 others. I know his hand is not fnortened, and that 
 
 the 
 
Serin. 23. Lectures on the Church Catechifm, 2§J 
 
 the refidue of the Spirit dwelleth in him ; wherefore 
 Wall pray the Lord of the harveft that he will lend 
 forth labourers into .his harveft. 
 
 You fee now the practical influence of Christ's 
 afcenfion into heaven. The la ft circumftance of 
 which very feafonably leads us 10 the folernn tranf- 
 a&ion of this E?nber-iucck. We may judge of the 
 regard we have for the sifts Christ received when he 
 afcended up on high, by the importunity of our 
 prayers that he will richly qualify and duly difpofe 
 thole who are offering themfelves to the work of the 
 miniftry. Should we not have this upon pur heart?, 
 could we really defire that God might dwell among 
 us ? Should we forbear to pray the Lord of the har- 
 veft, would there be any ground of perfuafion that 
 we believe either that Christ received fuch gifts or 
 gives them unto men ; or that we had the leaft con- 
 cern for the edification of others or even of ourfelves ? 
 Faith is but a name, if it be not brought into prac- 
 tice. And if it be real, why fhould it not inRuence 
 us in this refpect as well as any other ? Thofe of you, 
 who are unacquainted with true faith, will go away 
 and forget, nor will Jesus hear any pravers from you 
 on the prefent interefting occafion. Believers will' 
 hear, be reproved, and i truft quickened to pray that 
 the Lord will even now fpeak the word, that great may 
 be the number of evangelical preachers. 
 
 The Collect for the Jfcenfion-day will properly con- 
 clude this difcourfe : — Grants ive beftech thee, Almighty 
 God, that like as we do believe thy only-begotten Son our 
 Lord Jefus Chri/l to have afcended into the heavens ; fo 
 yj^ t/iay alfo in heart and mind thither afcend, and with 
 O 3 him 
 
294 Leisures on the Church Catechifm. Serm. 24. 
 
 him continually dwell, who liveth and reigneth with thee 
 and the Holy Ghojl, one God, world without end. Ameru 
 
 S E R M O N XXIV. 
 
 Acts xvi. 30, 31. 
 
 Jtljai ?nnjt 1 do to be faveel f Aid they /aid, Believe on 
 the Lord Jefus Chrijl, and thou Jhalt be faved. 
 
 HAVING considered and improved our Lord's 
 afcenfion into heaven, we proceed to his fef- 
 iion ; He fitteth on the right hand of God the Father 
 Almighty. 
 
 The title Almighty is afcribed to the Father in the 
 firft article of the Creed as well as in the preient. 
 Here it intends the abfolute power of God, whereby 
 he doth all things, can do what he pleafes, and is 
 above all poflibility of being hindered in the execu- 
 tion of his purpofes. There it regarded his abfolute 
 Dominion over all things as an univerfal and eternal 
 Sovereign, 
 
 To be on the right hand of God the Father Al- 
 mighty, or on the right hand of power, (fin ce God 
 has not indeed hands) muft regard the flation unto 
 which Christ is exalted, and exprefs the lingular 
 honour and glory he is advanced unto as Mediator, the 
 ppflefTion of univerfal dominion as Lord of all things in 
 his mediatorial capacity, and his own moil: perfect and 
 inconceivable bleflednefs. 
 
 And 
 
Scrrn. 24. LeftUres on the Church Catechifm, 295 
 
 ; 
 And whereas he is faid to fit on the right hand of 
 
 the Father, this has no reference to his bodily pofture, 
 for the firft Martyr faw him fiand'ing on the right hand 
 of God, but may imply his perpetual life and fettled 
 unalterable continuance in his exalted itate, or more 
 properly the authoritative administration of that power 
 unto which he is exalted, and whereof he is put in pof- • 
 .feflion. 
 
 In this exalted nation our profellor now confiders 
 him, who in the days of his fkfh-was the man uf 
 forrows and acquainted with grief; and having beioie 
 declared his belief that Jesus had done all things . 
 while on earth, which either the glory of God or the" 
 falvation of fmners required of him in that ftate of 
 humiliation, is now, in the merit of what he had 
 done here below, pofleffed of all power in heaven, 
 and employing it all in the moll effectual manner to 
 the fame glorious ends. But particularly he intends 
 to fay, 
 
 Firftt I believe Chuist to be at the right hand of 
 God in the prefent and perpetual adminiftration of his 
 prophetical office. While he was upon earth his word 
 was with power, but the full power of that word was 
 referved to his being made head over all things to his 
 church. Then the partition wall being broken down 
 which feparated between Jews and Gentiles, he would 
 teach all nations. This he has done and doth. He 
 began with the Jews at the feaft of Pentecojl, and 
 would teach them the way of life in believing that he 
 was the Christ, the Son of God, I hear the poor 
 {imerman open his mouth, and fee the hearts of thou- 
 fands bending before the teftinibny he gave, that Jesus 5 
 O 4. that 
 
296 Lectures on the Church Catechifm. Semi. 2J4. 
 
 that very Jesus whom they had crucified, ivas made of 
 G<?d Lord and Chrijt : What? Was it the word or wif- 
 dom of Peter that wrought thus powerfully upon the 
 hearts of fo many hearers, bent with peculiar oppcfi- 
 tion againft the truths which they received ? Or was 
 this an effect, a rifing in a way of mere perfuafion and 
 evidence from the miracle of tongues which flared them 
 in the face ? Both words and works alike powerful they 
 had repeatedly enjoyed under Christ's minifrry with- 
 out any fuch iifue. What then was the caufe ? I fee 
 ivnd own it. Jesus was now glorified ; therefore the 
 Holy Ghoft was given. That gift he had now re- 
 ceived of the Father, and now he began to fhed abroad 
 tjjg lame m a meafure and manner never before known-. 
 He taught the hearts of his people by fending to them 
 the light, not of his word only, but of his Holy Spirit. 
 In the itrength of this iniluence the word ran. Speedily 
 the found of it went it out as it were into all lands, and 
 believers were every where added to the Lord. The prince 
 of this 'world was cafl out of his dominion, which he 
 had ulurped, and was forced to yield up the hearts of 
 his captives to the more mighty Jesus. Thus the 
 great Prophet of the church taught with power as foon 
 as he was exalted to the right hand of God. Nor 
 from that time to this day has .he forgotten his office. 
 In -e.v.ery age be. has taught the hearts of his people. 
 In this age he teaches ail that ever come to know and 
 love -the trutii. 1 fee^him doing it by multitudes. 
 While -his faithful .meffengers. are declaring themyjleries 
 of the kingdom of . heaven, he is with them giving unto 
 many hearts to u nder.t land .them. He makes the word 
 effectual .--being. r*efent by the Spirit, though in-perfon 
 - Z he 
 
Serin. 24. Lectures on the Church Catetbifm. ^6%/ 
 
 he be. in heaven.' Sleeping Tinners awake', they anTe 
 from the dead, he gives them life. \ Yes, they live, 
 they are turned from their former evil works, they live 
 a divine life, they jhlne as lights in the world, he leads 
 them into all neeejfary truth, he makes their path as the 
 Jhining light, that Jhineih more and more unto the per/eel 
 day. They have no need of an earthly infallible in- 
 terpreter ot the word of God, for he himfelf inftruclis 
 them all therein from the lead even unto the greateft 
 in their ufe of his own inftitutions. I own him for 
 my Prophet, I defire myfelf to call no man on earth 
 mailer, and I would leave others to be taught by him 
 alfo. 1 will read, hear, and meditate upon his word, 
 which he has caqfed to be written for my inftru&ion', 
 and will pray and wait for his Spirit to guide me into 
 all laving truth. I am told by the mouth of St. Johr^ 
 that the people of God have received an unclion from 
 the Hols One, who fits on the right hand of God, and 
 difu-nfes his gifts and graces to the church j and Iarrr 
 farther informed, that fc this anointing abideth in them, 
 and teacheth them of all things, fo that they need not 
 mat any man teach them' die firit principles of Chrif- 
 t;anity, much lefs ltep into the place of the Spirit fir 
 their farther information in revealed truths. This 
 unclion I trull I have received, for furely from the 
 }). ?.rt I have been enabled to confefs that Jefus Chrijl is 
 tome in the fiefn \ I confels him to be my Saviour, I 
 confefs him to be the Son of God, 1 confefs him to 
 have come in the flefli to die for the ungodly, I confefs 
 that herein is all my falvation. Having therefore this 
 unclion from him the Holy One abiding in me, I (hall 
 hereby both km.v r-jcry fpirit zt briber it U of Gcd, and * 
 
298 Lectures on the Church Catechifm. Serm. 24. 
 
 in thefe evil days of man's wifdom mod eafily be af- 
 fured that he that denicth the Father as the Father, and 
 the Son as the Son, is Antichriji, denying the Son to 
 be the only-begotten of the Father, and having con- 
 fequently no true knowledge of the Father, nor in- 
 tereft in him ; and alfo keeping under its influence I 
 {hall be built up in my 1110ft holy faith, receiving con- 
 stant additions of light and grace, and being furnifhed 
 with higher qualifications for the kingdom of glory, 
 through the continual care and teaching of my great 
 Prophet who fits at the right hand of the throne. 
 
 Secondly, As I believe Christ to be on the right 
 hand of God in the exercife of his prophetical, fo alfo 
 of his prieftly office. In the merit of his atonement he 
 is gone up into heaven, and appears in the prefence of God 
 for us. He prefents his crucified body there in the be- 
 half of his people. No fooner was he fat down en 
 the right hand of God, than he obtained their perfect 
 reconciliation, and the gift of the Holy Ghoft to blefs 
 them with. Wherefore, when I confider myfelf as I 
 am covered with innumerable tranfgrefftons, and alto- 
 gether guilty before God, I look up and fee my cru- 
 cified Lord prefenting his facrifice on the behalf of 
 miners before the throne ; I cry out and fay, JVho is 
 be that condemneth f It is Chriji that died, yea rather that 
 is rijen again, vjho is even at the right hand of God, who 
 alio maheth inter ceffion for us, When lam carried away 
 by the force of temptation, and from the daily lamented 
 eorruption of my nature am furprifed into fin, and my 
 heart is vexed within me, and there is no reft in my 
 bones by reafon of my tranfgreftion, then I humbly get 
 me to my Lord,, look up to hea^en 5> and fay to my 
 
 foul, 
 
Serin. 24. LeHures on the Church Catechifn. 299 
 
 foul, If any man fin, we flam an advocate with the Fa~ 
 ther, Jcfus Chrifl the righteous ; and he is the propitiation 
 for our fins. When I would approach GoDj and my 
 foul is ready to draw back from his prefence in the 
 thought of his great Majefty and Holinefs, and of my 
 unworthinefs, as if it were prefurnption in me to look 
 up unto this holy Lord God ; and when I am fenfible 
 how low, unbecoming, and full of fin my very beffc ad- 
 drefles are, then I look to the right hand of the throne, 
 and hear this encouraging account of my Lord's in- 
 terccffion recorded in the book of Revelations, and 
 grow confident that God will not cafl out my prayer; 
 /fnd another angel came, and flood at the altar, having a 
 golden cenfer \ and there was given unto him much incenfe,- 
 that he Jhoidd ojflr it up with the prayers of all faints,, 
 upon the golden altar which was before the throne. And 
 the jmohe of the incenfe, which came with the prayers of * 
 the faints, afc ended up before God out of the angel' s hand. 
 When with all my fins and infirmities about me, threat- 
 ncd by the law, and condemned by my own confeience,. 
 I ncvr.rthelefs find in rny foul a peace in believing, which 
 alio, efpccially under trials and auctions, grows up to 
 joy In the Holy Ghoft, I remember the words of my 
 Lord, If I go not away, the Comforter will not come 
 unto you \ but if I depart, I will find him unto you ; and 
 acknowledge his effectual advocacy, while I &nd tfcat 
 we have not received the fpirit of bondage again to fear ; • 
 but vjc have received the fpirit of adoption, whereby we 
 cry, alba, Father. While I find my heart inclined and 
 ftirrcd up to mourn over jfiri before God, to cry im- 
 portunately for deliverance from the body of fin dwel- 
 ling in me, to fue continued])' for mercy as for .my life, 
 .06 ' and 
 
30O Lerta? -et. on the Church Catechifnu SeFm._24-. 
 
 and for grace to .love God in my own -foul, and to 
 others that they may love him alio ; while I find my 
 fpirit thus in conformity with the. word of God, I 
 have a joyful teftimony that Christ intercedeth at 
 the right hand of God, yea that even for me he maketh 
 intercefiion. What I experience in myfelf is the fruit 
 and proof of his interceding even for me. The Spirit 
 thus given is the effect of his interceflion, and the 
 proof of my interefl therein. In fuch cafe The Spirit 
 helpeth our infir?nities : for we knoiv not what we fijould 
 pray for as we ought : but the Spirit iifelf maketh inter- 
 cejfton for us with grcanings that cannot be uttered. And 
 he that fearcheth the hearts knoweth what is the mind 
 of the Spirit, becaufe he maketh interceflion for the 
 faints according to the will of God. 
 
 All thefe benefits I fee arifmg unto me through the 
 interceflion of Christ, whofe obedience unto death 
 was fo infinitely pleafing to the Father, that he had only 
 to will all thefe things lor his people and they are done ; 
 their pcrfons are accepted, their daily mifcarriages .par- 
 doned, their prayers heard, their fouls comforted, their 
 hearts quickened by the Holy Ghoft to a penitent, 
 humble, and heavenly temper. Weil might the Apoftle 
 encourage us in thefe views of Christ's feflion.at the 
 right hand of God ; Seeing then that we have a great 
 High-Priefl, that is pafjed into the heavens ', Jefus.fhe 
 ■ Sm of God, let' us hold fajl our profejpon. For we. have 
 not an High-PrUJl which cannot be touched with the feel- 
 ing of our infirmities \ but zvas in all points tempted like, as 
 we are, yet without fin. Let us therefore come boldly unto 
 the throne of grace, that we may obtain mercy, and find 
 iruwU hsty in; time- &f need. I remark, and treafure up 
 
 the 
 
Serm. 24* Letlures on thedmrcb Catechifm. 30 1 
 the encouraging words, Obtain mercy, and find grace to 
 help in time cf need. Can I want more ? Yet mercy 
 and grace are the Cure fruits of Christ's interceflion to 
 all that believe. For thefe I am encouraged to come bold- 
 ly. Even fo, Lord, I come to obtain this mercy, and 
 find this needed grace, that I may hold faft my pro- 
 feffion. In all my wants of either, it is my defire to 
 look up to thee, feated on the right hand of the tMa- 
 jefty on high in the character of Mediator, and therein 
 of reprefentative of thy people. I am indeed a guilty 
 creature, and moll unworthy in all I do, I am befet with 
 enemies as well as fins j but thou liveft forever making 
 interceflion for us, and through thy advocacy there is 
 mercy to cover my fin, and grace to help my weaknefs. 
 Bleffed Lord, whatever way I turn my thoughts, 
 ■thou makeft me to hear of joy and gladrufi. Thou art 
 exemplifying to thy people what thou prayedft for 
 them while thou waft on earth; and we are fure that 
 of all which thou didft fpeak in thy prayer for us not 
 one word (hall fall to the ground, till thou halt ful- 
 filled the defire of thy heart, which thou didft exprefs 
 in words from thy lips more precious to my foul than 
 thoufands of gold and filver: Father, I ivill that they 
 alfo whom thou haft given me, be with me where I am 3 
 that they may behold my glory which thou haft given me. 
 But, 
 . Thirdly, I believe Jesus, to be on the right hand bf 
 God as a King alfo. In this kx\k I principally under- 
 Hand his feffion at God's right hand. There I .ac- 
 knowledge him as Lord of all. Such he was from 
 eternity by right of mature, as God: fuch he was by 
 q right of creation, .inafmuckas Ail things were made hy 
 
 him, 
 
302 Leclures en the Church Catechifm. Serm. 24* 
 
 him, and zuithout him was not any thing made that was 
 made ; and fuch he was by office when he took up the 
 mediatorial character; yet in that quality he was not 
 inverted with the adminiflration of all power but in 
 confequence of his facrifke ; and therefore though he 
 mewed his dominion over men and things as occafion 
 offered in the days of his flefh, yet he was not folemnly 
 inaugurated and feated in his kingdom till his afcent 
 into heaven, when in confideration of his obedience 
 unto death, God gave him a name, which is above every 
 name, that at the name of Jefus every knee Jhould bow, 
 cf things in heaven, and thi?7gs on earth, and things under 
 the earth \ and that every tongue Jhould confefs that 
 Jcfus Chrijl is Lord to the glory of God the Father. 
 There I fee him feated on his throne, not only in the 
 power but in the exercife of univerfal dominion. The 
 Lord faid unto my Lord, faid David in the word of 
 prophetic faith, Sit thou at my right hand, until I make 
 thine enemies thy footfool. David's Lord, and yet his 
 Son. What the Scribes could not comprehend is my 
 unfpeakablejoy. David's Son 5 therefore man like rny- 
 felf: and David's Lord, therefore the Son of God. 
 To him God faid, Sit thou at my right hand, until I 
 make thine enemies thy fcdjlool. The grant is larsje as 
 my wimes, for all his enemies are mine, and all my 
 enemies are his. He reigns to reftrain the rage of 
 men, the fury of Satan, the malignity of corruption. 
 Till the oppofition of men, Satan and fin (hall ceafe, 
 he fhall fit on his throne. But is this all ? Has the 
 exalted Jesus no fubjecls ? Or does he forget thefe'in 
 the adminiflration of his government? No, for he is 
 made head over <ill things to his churchy for their pro- 
 tection, 
 
Serm. 24.. Leflures m'tlx. Church Caiechifn. 303 
 
 te&ion, fafety, and happinefs. He reigns to receive 
 all that make their fubmiffion, to confer upon them the 
 free and full reconciliation, which he purchafed with 
 his blood. On earth he had power to forgive fim% and 
 furely that power is not lefTened fince he is exalted to 
 the right hand of the throne of God. He reigns to 
 govern his people, not with a rod of iron, but with a 
 gracious fcepter, which he has given them hearts to 
 love, and unto which he is continually bringing them 
 into a more willing and intire fubjeclion. He reigns 
 to protect them againft all their enemies, and to make 
 all things work together for their good. Thus he 
 reigns a terror to his enemies, but what a bleiTing to 
 his friends ! and thus he (hall reign till all things be 
 put under him 3 till upon the great day of his appear- 
 ing devils and Tinners {hall be {hut up in the eternal 
 prifon of hell ; till faints fhall be made perfect in holi- 
 nefs, raifed up immortal, incorruptible, and glorious; 
 and fin and death, the lair enemy, fhall in regard of 
 them be deflroyed for ever. Then, When all things 
 pall be put under him, he fb all render up /£* mediatorial- 
 kingdom unto the Father, all the ends for which he re- 
 ceived it being fully anfwered, and himfelf fhall reign 
 God-man for ever and ever, and his happy people 
 with him. 
 
 Ail this I ftedfaftly believe concerning the kingdom 
 in. heaven of my exalted Lord, when I profefs my 
 faith in him as for ever fat down at the right hand of 
 God. But then I would be underftood to fay this 
 with" 'an application of his kingdom to myfelf., owning 
 him to be my Lord by fubmitting myfelf to his govern- 
 I ment, 
 
304 Lecture; on the pyurcb Cateck'ifnu Serm. 24. 
 
 m.ent,- and leaning confidently on his prote&ion again it 
 my every enemy, and all of them together. 
 . Fir/lj I do hereby declare that I willingly fubmit 
 myfelf to his divine government and direction. And 
 when I fay this, my meaning is, that I defire without 
 rckrve to be conformed to his wprdi or written law in 
 ipirit, foul, and body ; lb that 1 may not be of -the 
 number of thofe, who fay unto bim. Lord, Lord, hut 
 do not the things zvbicb be fays, dlfgracing his Majefty; 
 by pretending to be his fervants : thai to the end of. 
 my being made conformable to his will I do defire to. 
 yield myfelf unto the guidance and d.-fcipline of his. 
 Spirit, in an entire dependence on his operations, in a, 
 regardful attention and fubmi/fton to his facred motions, 
 and in a reverential acquiefcence under A\ his dif-.. 
 penfations to my foul j whether it be fit that I {hall, 
 walk In darknefs or in the light of God's countenance, 
 as to his infinite wifdom, love, and goodnefs mail feem 
 fit : and finally, that for the purpefes of his glory and. 
 of my fanctification, I do defire to be fubjec/t to the. 
 direction of his providence, to have the crofs hud upon 
 me in manner, meafure, and continuance as he pleafes ; 
 humbly and heartily befeeching him that, however- 
 heavy it may be, he will enable me to bear it, io thi.r 
 I may not by withdrawing from it when it prerTes hard 
 and is heavy (which I am allured it will never be with- 
 out fome lingular occafion) defeat the granceit deiigns 
 of his glory by me, and the moft fignal means of ad- 
 vantaging my foul. Net thus difpofed, could I Uy 
 vyith a good confeience that I fubmit myfelf as a fub- 
 ject of his fpiritual kingdom to his direction and will ? 
 Could I call him Lord in fincerity of heart? Couid he 
 
 get 
 
Serm. 24. Leclurez on the Church Catechifm. 305 
 
 get any glory by me, or I any benefit from his king- 
 dom ? Or can I once think he will own me for one of 
 his when he (hall come in the clouds of heaven? But 
 blefTcd be God, even thus I defire to fubmit to his 
 government, in a conformity with his will, fubmiiilon 
 to his grace, and acquiefcence in his providence. 
 An,, 
 
 Secondly, I declare farther that in yielding myfelf 
 thus to his government, I defire confidently to depend 
 upon the protection of the fame. I would be always 
 in the fpirit of the Apoflle, and fay continually and in « 
 every cafe, / know whom I have believed, and I am 
 perfuaded that he is able to keep thai which I have com- 
 mitted unto him againf: that day, I defire that I may 
 never difhonour him in my heart or conduct by mif- 
 trufting his power, as if any thing were too hard for 
 him ; or his care, as though he fhould be forgetful of 
 me. Confident in his royal authority to pardon, I 
 would never yield to the accufations of an evil con- 
 fcience, while I was fuing for his mercy. Confident 
 in his fufficiency and love to ftrengthen my weaknefs 
 I would never ftagger at the approach of a trial or 
 faint in the endurance of it, but boldly hold up my 
 head in the aflu ranee that he will not fuffer me to be 
 tempted above that I am able, but will with the temptation 
 alfo make a way to ejeape, that I may be able to bear it* 
 Confident in his power to fanclify me wholly, I would 
 not finfully doubt, though my lufts mould be like lions 
 roaring againft and threatening to devour me •, though 
 they were never fo old and obftinate ; though the time 
 for their mortification were never fo fhert j though it 
 were -paft all my comprehenfion how I could poffibly 
 
 be 
 
306 Lectures en the Cb:;rch Caiechifm. Serm. 24. 
 
 be made perfect in tiolmefs ; while yet I was fenfible 
 that no unholy thing can enter heaven. Confident 111 
 his power to protect me againft the arts of the devil, 
 I would never decline any duty from an apprehenfion 
 that Satan will lie in wait to turn it into a fnare to my 
 foul ; and mould the fiend at any time befet me with 
 horrible fuggeitions, and thruft into my mind black 
 fpeeches well befitting his hellifh mouth, I would 
 neither fear nor tremble, but in the name of my Lord 
 boldly refift him, yea and in this refpect fcorn and 
 ckfpife him. Confident in his power to receive my 
 departing fpirit to himfelf, though I know not the 
 world of fpirits, though I have never tried the invifible 
 ft ate, I would joyfully furrender it up whenever it is 
 his pleafure ; and confident in his power to raife my 
 body from the dud, I would chearfully at his call lay 
 down this tabernacle : in the hour of death I would 
 net diftrufl: and difgrace my Lord's protection, but 
 fay to death, " Welcome, thou laft enemy ! where, 
 what is become of thy fling?" Finally, from this 
 prefent moment till that hour come, I would not doubt 
 or fear, though I mould divcll among fcorpions, though 
 I mould have to contend day by day with thofe that 
 are fet on fire by the rage and malice of their hearts, 
 wheje teeth are fpears and arrows, and their tongue a 
 fiarp fzcord ; though my habitation were with fuch as 
 every day wrefitd my words, all their thoughts being 
 again/} me for evil, who foould gather thcinf elves together^ 
 and hide t he/nfelves, and mark m_ ; Vile they waited 
 
 for my foul. Though my trials from an evil world 
 were without interruption and of never fo long con- 
 tinuance, fo that I ihould grow up to gray hairs under 
 
 them, 
 
Serm. 24. Leclurcs on the Church Catechifm. 307 
 
 them, yet frill would I be confident in my matter's 
 care, nor To much as once fay with David, I Jlmll 
 perijh one day by the hand of Saul. 
 
 Thus confident I would always be in the protection 
 of my King who fittcth on the right hand of God. 
 I would, but I too often do not. There is an evil 
 heart of unbelief lurking within me. This I have . 
 great caufe to fear will betray me. It muft do fo when 
 I forget who fits on the right hand of God, and why 
 he fits in that glorious ftation. When the heavens 
 are opened unto my faith, and I fee Jesus fitting on 
 the right hand of God, then I can do all things. But 
 alas, how much too apt am I to lofe that quickening, 
 frrengthening fight, in the cares and engagements of 
 the world ! then how ready to difgrace my Lord by 
 finful mifgivings, and fhameful compliances in the fear 
 of prefent evil. Then every approaching trial ftaggers 
 me, then I have no heart to hold out a°;ainft cor- 
 ruptions, then the cunning and rage of Satan grow 
 formidable, then death looks dreadful, then I tremble 
 at the faces, the frowns, the reproaches of an evil 
 world. This I know from experience, that if I walk 
 not by faith, I have power for nothing ; and therefore 
 while I thus declare my honeft defires, my cry is, 
 Lord, increafe ?ny faith. 
 
 You fee now fomewhat of that which is contained 
 in thefe words of our Creed, He fittcth on the right 
 hand of God, the Father Almighty. You fee, I am 
 perfuaded, that a real belief of his doing fo implies a 
 certain. fpirituality of temper, to which I could molt 
 earneftly wifn none here prefent were ftrangers. But, 
 Sirs, what correfpondencc have you in your fouls with 
 
 this 
 
308 LeSfures on the Church Catechlfm. Serm. 24. 
 
 this exalted Prophet, Advocate, and King ? I may be 
 free to afk you fuch a queftion, becaufe ve are come 
 here under the name of his people. Yet I would 
 much rather ye would afk yourfelves what pailes in 
 your own hearts between you and him that fitteth on 
 the right hand of God: whether any thing of what 
 you have heard be a matter of your experience ; 
 whether in this manner ye believe he is alive in heaven ; 
 whether ye have any practical regard to him th ere as 
 teaching, interceding for, governing and protecting 
 his church ; whether your hearts go up to him with 
 that frequency and fervency which may reafonably per- 
 fuade you that you really believe in him as fat down at 
 the right hand of God for thefe purpofes. I fay, it 
 would be very reafonable you ihould make fuch in- 
 quiry, whether this faith be in you or not? But fm<:e 
 I fear many of you will not beflow on your fouls fo 
 much as the pains of this inquiry, I will afk this very 
 plain queftion, When did you lait think where Christ, 
 was, whether in heaven or on earth? Have /y#t 
 thought of his being on the right hand of God this 
 day, or yeflerday, or the day before, or the week pari, 
 or the laft Lord's-day, or when ? What fay you in 
 anfwer? Ah, I know what your heart is faying, 
 ** Truly L cannot tell when I thought about it, it "is 
 the lead in my thoughts." And if iv, I need not add 
 what your conference is faying farther, " That you 
 have all to begin for your foul." Well, I wifh then I 
 could fee you make a beginning. Will you now go 
 home, nnd confider what a cafe you are in, and let 
 yourfeif to call on God for his grace to (hew you the 
 full truth of your condition ? No, I fear from what I 
 
 have 
 
Scrm. 25. Le^nrcs on the Church Catech'ifm. 309 
 
 have hitherto feen you will not. The devil will not 
 fufrer you. There will be company or bufmefs in the 
 way. Satan will hinder you by iome means or other. 
 Ah I Sirs, how do we trifle with our fouls! were we 
 to deal thus with our eftates, we mould be deemed 
 fools or madmen. Lord awaken us out of our fleep 
 that we perii'h not. 
 
 - 
 
 S E R M O N 
 
 Acts xvi. 30, 31. 
 
 What miijl I do to be faved? And they fiid, Belle 
 an the Lord Jefus Chrljl, and thou jbult be/aued. 
 
 ve 
 
 WE left our profeflbr comforting himfelf in the 
 belief of his Saviour's fitting- on the ri<mt 
 
 nd of God; and are now to confider him as he re- 
 joices in the expectation of Christ's coming the 
 fecond time to judge the quick and the dead. 
 
 I believe that he, who died for our fins, is gone 
 away into heaven" to prepare a place for his people;- 
 from thence I am expecting him to come again with- 
 power and great glory, to receive them unto himfelf,- 
 that they may be with him where he is : and in the 
 mean time I fee him fitting on the right hand of Gor> 
 to prepare them for the place which he has prepared 
 for them 3 by teaching them from thence, and leading 
 
 them 
 
310 Lectures on the Church Catechifm. Serm. 25. 
 
 them into all truth as their exalted Prophet-, by fending 
 down upon them the comforting Spirit as their <*reat 
 High Prieji and Intercejfor, in the power of which 
 Spirit they come unto God with boldnefs by him, and 
 afk every thing of him as their Father; and by both 
 fanctifying their hearts by his grace through the co- 
 operation of his providence into a growing conformity 
 with that holinefs, the meafure of which is revealed in 
 the Scriptures ; and alfo defending, protecting^ and 
 fupporting them from, and againft their enemies ; and 
 caufing every inftance of oppofition raifed againft them 
 to work for their good, as their ' fovereign Lord and 
 King.' Confident in his power, care, and love, thus to 
 keep my foul againft that day of his coming, i look 
 forward to it with expe&ation, and exprefs my faith 
 and hope, faying, « From thence he {hall come to 
 judge the quick and the dead/ 
 
 What the dead are every one knows • even all that 
 ever have died, or {hall die,- from the firft to the laft 
 day. Yet whenever the Lord comes, there will be 
 a generation covering the face of the earth, as it is 
 now. Thefe are the quick or living, here intended, 
 who {hall not die but be changed, and together with 
 the dead appear before the judgment-feat of Christ. 
 
 Nothing is more plainly declared in Scripture than 
 that there {hall be a judgment, before which all men 
 {hall appear. Nor is the perfon, who {hall fit in the judg- 
 ment-feat, lefs explicitly afTured to be Jesus Christ. 
 But in what fort this coming of Christ to judgment 
 itands here as an article of Chriftian faith, and what 
 the perfon making profemon of his Chriftian faith in- 
 tends 
 
Serm. 25. Lefiures on the Church Catechifm. 311 
 
 tends hereby, come now to be diftinctly explained. 
 His meaning is, 
 
 Fir ft, I do hereby declare my ftedfafl: belief, that 
 Jesus Christ, who was once crucified, but now 
 liveth at the right hand of God, and no other but he, 
 fhall come to judge the quick and the dead. Taught 
 by the Scriptures of God I believe this. Without 
 them I might indeed have fuppofed, (God having kept 
 up through the world fuch an opinion) that there 
 would be a judgment hereafter, wherein all the difor- 
 der fubfifting in this world fo evidently lying in wicked- 
 nefs fhould be rectified j the myflerious ways of provi- 
 dence cleared up and vindicated j the glory of God's 
 government afTerted and maintained ; and every man 
 be treated in a manner fuited to his real character and 
 conduct. But that this work, fo manifestly above the 
 reach of any creature, becaufe only capable of being 
 tranfacted by omnifcience and omnipotence, fhould be 
 effected by one in our nature, I could not in the leafr 
 meafure have fufpected, unlefs the Scriptures of God 
 had revealed it unto me. Yet now that God has made 
 it known, that he will judge the ivorld in righteoufnefs by 
 that Man whom ha hath ordained, and hath given af- 
 Jurance thereof unto all men, in that he hath raifed him 
 from the dead, I fee hereby an honour put upon my 
 once defpifed mailer wherein I greatly rejoice ; per- 
 ceive with unfpeakable cornfort that my judgment 
 fhall be according to the gracious terms of his Gofpel ; 
 and am perfectly fatisned that he who loved me unto 
 the death will deal with me in a correfponding tender- 
 nefs, not difowning my poor fervices becaufe they have 
 been unworthy of him \ and pailing by my lamented 
 
 im« 
 
312 Lcffures on the Church Catechifm. Serm. 25. 
 
 perfections and fins. Wherefore being apprifed from 
 the very perfon of the Judge oi the nature of the 
 j ud_nnent, I do, 
 
 Secondly, Make this my proftfiion of his coming to 
 judge the quick and the dead with confidence therein. 
 Was there not a Mediator between God 'and man j 
 was 1 to be judged abfolutely according to my works, 
 nothing could be ex peeled but condemnation and 
 deitruction ; for in that cafe no flefh living could be 
 juftified, all having finned, and come Jhort of the glory of 
 God, and therefore muft expect that he would glorify 
 himfclf in the univerfal punifhment of us all. But 
 God in this judgeth no man who believeth in Jefus, but 
 hath crjTiuniiicd all judgment to the Son, and that for 
 this reafon, becavfe, having aiTumed the mediatorial 
 character, though he is God, yet he is alio the Son of 
 man. Knowing therefore the perfon of my Judge, I 
 am allured of the mcafure of my judgment, that it 
 fhall be fuch as I have confidence I fhall be able to 
 anfwer. My fins will not be my defhuclion, becaufe 
 my Judge once died for the ungodly, and in the fenfe of 
 my ungodlinefs and mifery I have, upon his invitation, 
 betaken myielf to him, who tells me now with his own 
 mouth, That he that comet h unto him he will in no wife 
 cafl out ; and I have no fufpicion that he -will not make 
 good at laft what he now fo graciouily declares. I have 
 nothing to fear from my manifold fins, being under 
 this protection, and partaking of the benefits of this 
 blood which clcanfeth from all fins, provided I fhall be 
 able to make it appear that this my faith has been alive, 
 and fruitful of good works. My works muft appear 
 to juftify my faith : in the want of them I mould be 
 
 found 
 
Scrm. 25. LeSlures on the Church Catechifm. 313 
 
 found to have no faith in me. But I have works to 
 (hew ; and thefe fuch as I know beforehand he will own, 
 becaufe he has told me fo already in his holy word. 
 I have been made to.underftand, that nothing avaikth 
 now, or will be made any account of in the day of the 
 Lord, but faith zvhich worketh by love, by real love 
 to him, and to his people for his fake. Now with all 
 my unbelief, pride, covetoufnefs, fhame, cowardice, 
 and every accurfed lufl that wars in my members, I 
 have certainly works of love to produce towards him 
 and his people. When he (hall afk me, " Haft thou 
 loved me ? I mall be able to anfwer, Lord, thou knoweft 
 all things, thou knoweft thou didft in my days upon 
 earth reveal thyfelf to my fin-burdened foul, and caufe 
 me to behold thy glory as the Only begotten of the Father, 
 full of grace and truth, and thereby win my foul to 
 thee, and work in me by thy power to make me love 
 thee 5 thou knoiveft thai I loved thee. Yea, Lord, and 
 thou knoweft, how thou didft overcome all my preju- 
 dices againft thee, till 1 faw thee the fair cji among 
 tin thoufand, and altogether lovely. I am afhamed to 
 fpeak of any teftimonies of my love, but they were 
 thy work, defiled and defaced as it was in every iri- 
 ftance by my abominable corruption and finfulnefs ; 
 and therefore to thy praife I will make mention, how 
 thou didft poflefs me with a zeal for thy name, and 
 enable me to -confefs it before men, in defiance of my 
 own native cowardice to own myfelf in the midft of 
 reproach to be thy fervant, znd to follow thy words, 
 inftead of the cuftom of the world, as the rule of my 
 actions. Thou knoweft all things, thou knoweft that 
 I loved thee, though alas., with an unequal love ; and 
 Vol, 1. P thy 
 
314 LeBuns on the Church Cat echifn. Serm. 25. 
 
 thy interejls, but with too cold a heart, I did not 
 yield rnyfelf, from the day that I knew thee, to the 
 fervice of fin and Satan, but profeffed rnyfelf to be, 
 and in fome imperfect meafure made that profeffion 
 good through thy grace, thy fervant, even thine only, 
 — And fmce thou required a yet farther and peculiar 
 teftimony of my having loved thee, by demanding of 
 me the proofs of my having loved thy people, thofe 
 that profefTed thy name, and followed thy fteps, for thy 
 fake ; behold, Lord, didft thou not give me an heart 
 to delight in thefe thy faints, here upon thy right 
 hand, while they were upon earth ? Thy love to- 
 wards me conftrained me to love them. Surely I 
 could not for.bear giving a cup of water to any of 
 them, as bearing the name, and manifefting the cha- 
 racter of thy difciples. Thou hadft faid to Peter , If 
 thou kveji me,feedmyj)ecp ; and haft declared before, 
 that what offices of love were done to any of thy 
 brethren, as thou didft condefcend to call them, thou 
 wouldft regard them as done to thyfelf ; yea, thou haft 
 faid, that whofoever received one of thy children in thy 
 name, received thee* Now, Lord, all thefe things 
 didft thou enable me to do, in fome imperfect meafure, 
 I received, and owned thy children for thy fake, 
 while, becaufe of their faithfulnefs to thee, the world 
 ■was cafting out their name as evil. Some little offices 
 cf love I tendered them. J fed them, or gave them 
 drink, or clothed them, or took them into my houfe, or 
 vifted them if they were fick or in prifon. Neither was 
 I utterly wanting to minifter to their bodies in other 
 refpeds, or to their fouls, according to my gifts or 
 abilities. It was upon my heart not to ©fiend them, 
 
 and 
 
Serm. 25. Leaures oH the Church Cafecbifrn* 315 
 
 and I was not utterly without regard to my condu£t, 
 that it fhould not be unto them an occafion of falling. 
 But, righteous judge, I do not ftand before thee in 
 the merit of any of the'fe things. I dare not in any 
 fuch view fpeak of my love to thee or thy people. 
 I fee it unfuitable, low, worthlefs, nothing. Now it 
 was plainly to have been all thy work, whatever of it 
 there was, but to have been hindered, weakened, de- 
 bafed by my exceeding felrifhnefs j and I am aftonifhed 
 at thy miraculous power that any thing like love {hould 
 ever have fubfifted in my depraved heart, or appeared 
 in my conduct. Lo, in the merit of thy blood and 
 righteoufnefs I ftand here before thee. This is all my 
 falvation this day. I will mention no other. But 
 fince thou wilt 5 and haft refpecl in mercy to my poor 
 fervices, behold I render back all the glory of them 
 to thee, who didft work them in me ; and as for 
 myfelf, I will ftand for ever before thee with this 
 .one acknowledgment upon my heart and tongue, 
 Sinful and unprofitable I ftand here faved by grace. " 
 —Having therefore boldnefs to appeal thus to the 
 Judge of all the earth, knowing that my Judge is 
 my Saviour, under whofe healing wings I have taken 
 refuge from the avenging arm of juftice, knowing 
 that my judgment will pafs according to the works 
 of faith, and not of the law, and having the tefti- 
 mony of my confeience that Christ dwelleth in 
 me by the fpirit of love which he hath given me, 
 I have boldnefs in the expectation of his coming, and 
 do fay, with confidence of my intereft therein, The 
 Lord is at hand to judge the quick and the dead. — 
 Wherefore, 
 
 P 2 Thirdly, 
 
31 6 Leclures on -'the Church Catechifm. Serm. 25. 
 
 Thirdly^ Having this confidence in refpecl of judg- 
 ment, I mean to exprefs alio my hope, expectation, 
 •and waiting defire of thut day. I regard it as the day 
 of my Lord's eminent triumph, when he {hall come 
 in the. glory of the Father, with great power and 
 unequalled majefty, attended by the hofts of .heaven, 
 and ail nature bowing before him ; when by the work- 
 ing of. his mighty- power the dead fhall arife from the 
 various distributions cf their dud. And, with the 
 aflembled living, ftand, a vaft multitude which no man 
 can number, before his feat, to own and honour, whe- 
 ther willingly or not, the once defpifed Lamb ; when 
 the fallen angels too mall be brought up to adorn his 
 appearance, and receive their final doom from his 
 mouth j when he fhall be admired in all them that 
 believe, becaufe of the adorable work he (hall have 
 wrought for them and in them, and upon fuch as 
 would not obey his gofpel he fhall get himfelf glory 
 infinitely furparTing that when he deftroyed fo many 
 of his haughty enemies in the depths of the Red Sta ; 
 when every eye mail fee him, and they that pierced 
 him fhall own, that he is no other than the once cru- 
 cified Jesus ; when by his royal word he (hall pro- 
 nounce the fentences never to be recalled ; by his om- 
 liipotency fhut up the damned in the caverns of hell 
 for a miferable eternity; and bid a new heaven and 
 earth to come forth furniihed and provided with every 
 circumftance of greatnefs, glory and beauty, to re- 
 ceive for ever his happy faints. Can I think. of this 
 day fo honourable to him whom my foul loveth, 
 without longing and wiihing for its appearance? And 
 when I confider trm his people (hall partake- with him 
 
 in 
 
Serm. 25. Lectures on the Church Catechifnu 317 
 
 in the glories of that day, hearing his voice, ihall come 
 forth victorious over death the laft enemy, decked in 
 all the brightrtefs, (trength, and glory ot a fpiritual 
 Body, with their own eyes behold their Lord aveng- 
 ing himfelf upon his enemies and theirs by an utter 
 definition; and hear him fay to them thofe rav idling 
 words never to be recalled, Come, ye blejftd of my Fa- 
 ther : can I do other than fay, Come, Lord Jefus, come 
 quickly ? Surely I would rejoice to fee, and be for 
 ever with the Lord ; to behold all his beauty as the 
 exprefs image of the Father's perfon 5 to contemplate 
 with endlefs and infatiable tranfport the glory which 
 the Father has given him; to make my acknowledg- 
 ment in the praifes of heaven among the multitude 
 which no man can number, as faved, for ever faved 
 by his love and care, his power and grace. What? 
 when the leafs: beam of his glory now let in upon my 
 foul turns my earth into heaven, and makes me cry 
 out with Peter, It is good for us to be here, can I 
 wifh him to delay his coming r When, remaining m 
 this vale of mifery I groan under corruption, and am 
 burdened with a corruptible body, can I fay, This 
 is better, than to be famioned in foul and body like 
 unto the Lord ? When I find here nothing but vanity, 
 and vexation of fpirit, fhali I be averfe to the Lord's 
 coming to change my forrows into joy unfpeakable 
 and full of glory ? Here befet as I am with enemies^ 
 would I not long for that bleiTed day when I (hall fee 
 them again no more for ever ? And would I not be 
 jglad to be taken from a world lying in wickednefs into 
 the new heavens and earth wherein dwelleth righteouf- 
 »efs ? I know that imv Redeemer liveth,. I know that 
 P 3 he 
 
3 1 8 Leclurts'on the. Church Caicchljm. Scrm . 25 . 
 
 he (hall ftand at the latter day on. the earth; I have 
 humble confidence that he will own me among the 
 children ; and fhall I, like thofe who know no better 
 joys than this world can afford them, are ignorant of 
 a Redeemer's righteoumefs, and lie under the confci- 
 ous guilt of unnumbered and unpardoned fins - 3 fhall 
 I like them, cleave to this bafe li r e as my all for hap- 
 pinefs, and not wait, and wifh, and long for the day 
 of my Mailer's glorious appearance ? No, I will not 
 abide in that low meafure of faith, which only begets 
 a hope that it may be well when the Lord comes, but 
 knows not what it is to love the day of his appearance. 
 My endeavour fhall be to be frong in faith, and 
 in hope through the pozurr of the holy Ghoji j 
 always fruitful in good zuorks, and haftening unto the 
 day of the Lord. Hold out r faith ; and come, Lord 
 Jesus. Yet, 
 
 ■ Fov.ft. If, When I declare my belief, confidence, 
 and -hope concerning the coming oi Christ, I do 
 therewith alfo exprefs my ptirpofc and determination to 
 be daily making preparation for his coming. All my 
 belief, confidence, and hope regarding that day, I 
 muft needs look upon as delufion, unlefs the expecta- 
 tion thereof makes me both diligent and perfevering 
 in the work of the Lord.. For affuredly I could nei- 
 ther believe, nor defire, nor have any intercft in the 
 day of the Lord, if the coming of that day did not 
 m mch manner abide upon my heart as to engage me 
 unto a continual preparation for it. But I know that 
 the day of the Lord oometh, yea that it cometh as a 
 thief in the night, and therefore it is my defire to be 
 always prepared, that whenever it cometh I may be 
 a found 
 
Serrn. 25. LzSlura on the Church Caiuhijln, 319 
 
 found To doing as that my work may be ready. Like 
 the foolifh virgins I would not go out to meet the 
 bridegroom not having oil in my lamp, neither with 
 thofe that were wife would I {lumber and flecp, fuiicr 
 my lamp to burn dimly, and to need trimming when 
 the cry of the bridegroom's coming fhould reach me. 
 It is my defire and purpofe to live always as if I heard 
 that foiemn voice founding continually in my ears, 
 Awake r ye dead* and come to judgment ; and in this 
 view, not barely to abflain from fuch things as would 
 bring me to confufion of face before the judgment- 
 feat of Christ, but as much as poflible even from 
 all fuch thoughts, cares, and fludies as would make 
 me forgetful of the day of the Lord, On the con- 
 trary, I would be daily laying up treafures for that day. 
 Every day would I be fo meditating upon, and have 
 fixed on my heart the day of judgment, that my 
 faith therein fhould be more lively, and my hope of 
 it more ardent, and this my faith and hope kindle 
 my love of .Jesus and of his people \icio a brighter 
 flame, to the confuming mere and more all felfilh, 
 . fenfual, and earthly ends and mixtures ; and to the 
 producing fuch works of love to him and them, as 
 will be to the increafe of praife and glory on that 
 day. I would not have one day or hour go by, 
 wherein the coming of the Lord fhould be forgotten 5 
 nor one thing be brought forth that would not gra- 
 -cioufiy be remembered when I ihall ftand before the 
 judgment-feat of Christ. Every day and hour I 
 would be doing fomething for judgment, whether 
 by endeavouring after an inward increafe of that faith 
 which worketh by love, or by attempting fomething 
 
 out- 
 
320 Lectures on the Church Catechtfm. Serm. 25. 
 
 outwardly for the honour and interefls of my Mafter, 
 for the falvation and prefcnt happinefs of others, for 
 his fake. Wherever I had been, and whatever I had 
 done, I would be able, on ref!e£tion, to trace the 
 footfteps of this expectation to have been in my con- 
 duct ; and as I g rev/ nearer to that day, I would have 
 this expectation to become more ftrong, fruitful, and 
 viiible in my every aclion. I would not grow weary 
 nar faint, but endure unto the end in fuch works as 
 are prepared for me to walk in, haftening {till onward 
 to the day of the Lord. To this work I would en- 
 courage myfelf by repeated meditations on the glory 
 of that iliuftrious day, and perpetually would I afk 
 myfelf, am I ready? Will this and this, O my foul, 
 retard or promote thy readinefs ? Will this or this 
 bring thee joy or fhame at Christ's coming ? Thus 
 would I exercife rnyfelf in the belief and expectation 
 of the day of the Lord ; thus would I do, and be found 
 dosrig when my fummons is brought me by death to 
 appear before the Judge of quick and dead; and in the 
 confidence of my Redeemer's merit and of my intereil 
 therein, I would fay to death, Welcome, and to the day 
 of C H R I S T, Come quickly. 
 
 What has been now fet before you is the plain, un- 
 ■queltionable meaning of the point under confidexa- 
 tiori. What fhall we think therefore, if while we 
 "own with our mouths that Christ fhall come from 
 the right hand of God to judge the quick and the 
 dead, we have neither confidence in, nor hope of that 
 day, and have not made, nor are making any pre- 
 paration for that ? In fuch cafe fnall we fay, or can 
 >ve think we have faith in this article ? And O how- 
 much 
 
S.erm. 25 Ldturts on tie Church Cutui 321 
 
 much let's may this be faid, if we know in our con- 
 fciences that we are abfolutely unprepared for that 
 awful day, and fo, inllcad of- having any confidence 
 therein, are fatisfied it would be our dcftructiori, 
 mould it find us as'we are, and therefore tremble, at 
 the thought of its coming ? Alas, alas, my dear 
 friends, how (hail many of us .appear before the 
 judgment-feat of Christ ? for what ha-e we to ap- 
 pear in ? Where is our faith in Jesus Christ I What 
 fellowfhip is there between him and our fouls ? Where 
 are the works of faith, love to him, and to his peo- 
 ple ? Have we none of thefe to (hew ? No owning 
 of Christ, no following his words, no renouncing 
 the ways of men for his fake, no love of his people, 
 no giving fo much as a cup of water to any becaufe 
 they are his ? What, in no kind, in no degree fuch 
 works as he will own ? And yet (hall we receive ac- 
 cording to our works ? But what can we think of it 
 then, if inftead of owning Christ we have been 
 oppofing him ; inftead of loving his people we have 
 been hating them for being fo \ inftead of having any 
 good works to (View for ourfelves, Christ will find 
 an endlefs number of evil works to (hew againft us ? 
 What can we think of it, if nothing mall appear to 
 have been done by us but what is evil continually ■; 
 ceafelefs, numherlefs works of darknefs, in thought* 
 word, or deed, as many as the days, hours/ and mi- 
 nutes of our lives have been I What i my dear 
 friends, will any one of us be hardy enough to ap- 
 pear under thefe circumftances before Christ's j-udg- 
 ment-feat, where nothing can be hid, and all Will be 
 laid open? Yet remember there we inu'fc all come, 
 
 whether 
 
322 Lsfiures on the Churcn Catechifm. Serm. 25. 
 
 whether we will or no. God will have it fo, and 
 who can prevent it ? To be plain, I am grieved at 
 heart for many, very many of you, to think how you 
 will make your appearance before Christ's judg- 
 ment feat. You have no works to fpeak there for 
 your belonging to Christ; I can fee none. I fee 
 works of various kinds that prove you do not belong 
 to him. If a life of pleafure, idlenefs, company- 
 keeping, indulgence, drunkennefs, pride, covetouf- 
 nefs, would recommend v you to the favour of the 
 judge, few would be better received than numbers 
 of you. In the name of God, my friends, when 
 you know this moment in your own confidences, that 
 if, as you have been and are, you fhould be called to 
 judgment, you would be as furely caft into hell, as 
 if you were already fcorching in thofe dreadful flames, 
 why will you live at fuch a rate I Well, we fhall be 
 all before the judgment-feat of Christ together. 
 There the controverfy between me, perfuading you by 
 the terrors of the Lord, and you, determined to abide 
 in your fins, will be decided. There it will appear 
 whether your blood will be upon your own heads for 
 your obftinate impenitency, or upon mine for not 
 giving you warning. Christ will certainly either 
 acquit or condemn me on this account ; and if I 
 .fhould be acquitted herein, what will become of you ? 
 I tremble to think how fo many words of mine will 
 be brought up againft you on that day. What will 
 vou fay, what will you aniwer, how will you excufe 
 yourfelves ? O firs, if you will not be prevailed upon, 
 you will with eternal felf-reproach curfe the day that 
 you knew me, or heard one word from my mouth. 
 
 Why, 
 
Serm. 25. Leftures on the Church Catechlfm. 323 
 
 Why, why, why will you die with fo aggravated a 
 deftru&ion ? O think of the judgment; think of it, 
 and you will not be able to hold it out againft your 
 own fouls. May the Lord incline you to do fo; 
 may he caufe this word to fmk deep into your hearts 5 
 may he fhew you all your danger ; and with an out- 
 ftretched arm bring you out of the hands of the de- 
 vil, and tranflate you into the glorious kingdom of 
 his dear Son, to his own glory, and your unfpeakable 
 happinefs in the day of the appearance of our Lord 
 and Saviour Jesus Christ. Even fo, molt mighty 
 God, and moft merciful Father, for the fame Jesus 
 Christ's fake. Amen. 
 
 END OF THE FIRST VOLUME, 
 
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