sec zs)7 # SERMONS O N Several Occasions. By the late Reverend Uv J H N HILL, Minifter of the Gofpel In London, The Third Editiok, LONDON: Printed for James Buckland at the Bud- In Pater-Nojier-Row. MDCCLV. /*"//' (iii) T O T H E READER. HE Author of thefe pofthumdus difcourfes was well known in this city, having been engaged in the paftoral office over a church of Chrift herein more than ten years > during which time God was pleafed to own him for the con- verfion of many^ and for the no fmall in- creafe and edification of that hill of Zion. But the wife Sovereign of heaven and earth faw fit to remove him in the midft of his years and ufefulnefs ; which is the more to be lamented, as there are fo few who, in this degenerate age, appear fteddy and zea- lous for the truths and glory of the blefled Redeemer. But nothing can be more fuit- able on this occafion, than his own words, A 2 in IV To flje R E A D E R.' m one of thefe difcourfes : '' Chrift's caiife " is in the bell of hands. What! fhall the " gofpel drop, becaufe we fee a flower fade, '* which we thought would be very ufeful and '' adorning in his church? That we may know ** he is GOD, he will lay afide an inftru- '' ment we thought ready poliflied for the "■ work, and choofe, and fquare another, '' which fhall do eqtial, it may be more '' fei*vice." The defign, hov/ever, of this Preface, is not to give a charafler of the deceafed ; to attempt this, would be to violate the will of the dead ^'y and anfwer no valuable end to the living ; but only to inform the reader of a few particulars, which relate to the publication of thefe Sermons. And, in ju- llice to his memory, it is neceflary to ob- ferve, that thefe difcourfes were not prepared or intended by himfelf for the preis. The modeft and perhaps too mean opinion he always had of the beft of his performances, prevented his appearing in fo public a way while he lived, and his preparing for any thing of this kind after his death. But it being his ufual method to write his dif- courles down in long-hand, with what en- largements he tliought necelTary on the fe- •veral branches of his fubjecl, tliis has ena- bled his Executor to collect the }>refent vo- hime. His metliod, indeed, was to indulge a pre- * Sec tlic RcveiTjid Mr Ila/Fs \rmon nt bib funeral, . ^z^ 4. 7J? /& R E A D E R.' V a prefent freedom of thought when he was m his work, which occafioned a farther enlargement often upon his feveral heads of dil'courfe, than what he had committed to writing; many of which would have doubtlefs given the ferious reader a greater fatisfaftion, if they could have been with certainty recovered : But that the Subfcribers might be affured, that thefe Sermons are ge-. nuine, nothing has been prepared for the. prefs, but from his ov/n hand-writing. It is apprehended, that the more nice and critical reader may perhaps obferve too great a coincidence of matter, or at leaft affinity of thought, in fome of thefe difcourfes ; which doubtlefs had been much more a- voided, if the Author bad been the revifer ; but in the prefent cafe, all that could be done, was the choofing of thofe fubjects, which appeared to be moft diftinft in the main, and to be drawn up with the moil fulnefs and care.. Another and- perhaps the greateft difad- vantage that thefe Sermons will be read with, by thofe efpecially who attended his miniftry, is the want of that lively and graceful man- ner, in w^hich they were delivered; which is. the more to be regretted, as the language, iu which he penned them, feems very much adaj)ted thereto, A-S But ti To the R E A D E R. But notwithllanding thefe things, it is: hoped, that through the divine bleffing which crowns every work, thefe Difcourfes, many of which were fo acceptable and beneficial in their delivery, may be of fame farther fer- vice in their perufal : And if th^y fhall be owned by the Spirit of God, to the con- verfion, edification, or comfort of any, it will yield no fmall pleafure to all that have the good of fouls at heart, and efpecially ta thofe that have been at the pains and care of their publication. THE (vil) THE CONTENTS. SERMON I. /Tp H E exceeding finfulnefs of fin. Romans vii. 13. Was then that which is good^ made death unto me? God: forbid. But fin that it might appear Jin^ working death in me by that which is good 5 that Jin by the eommandment might become exceedingjtnful^ Page 13 SERMON IL Evangelical repentance. Jeremiah xxxi. 19. Surely after that I was turned^ I repented ; and after that I was injiru^ed, Ifmote uponmy thigh : J: was afhamedy yea even confounded^ becaufe I did bear the^ reproach of my youth y 25- SERMON III. Chrill the covenant of his people* IsAiA^ xlix. 8. Middle claufc. I will preferve theey and give thee for a covenant- of the peopUy 41 A 4, SER- Vlii The CONTENTS. S E R M O N IV. Chrift the fhepherd of his people. Isaiah xl. ii. Hejhallfeed his flock like afl^epherd : He flj all gather the lambs with his arm^ a?id carry them in his bofom : andjhall gently lead thofe that are with youngs 5 8 SERMON V, VI, VII, VIII, IX. God the judge of all. He B. xii. 23. The laft claufe but one. ' ^^ And to God the judge of ally 68 SERMON X. God's preventing mercy opened. Psalm lix. 10. Firfl claufe. The God of mercy floall 'prevent me^ 121 SERMON XI. The preparation of the heart the Lord*s work. Proverbs xvi. i. *{he preparations of the heart in man^ and the anfwer of the tongue y is from the Lordy 1 3 1 SERMON XII. Pad tokens of divine favour, an encouragement againft prefent fears. Judges xiii. 23. But his wife faid unto him. If the Lord were pleafed to kill us, he would not have received a burnt -offer- ing and a meat-offering at our hands, neither zvould he have fhewed us all thefe things, nor would, as at this time^ have told us Juch things as thefe, 144 SER^ The CONTENTS. ix SERMON XIII. Chrift's redemption from the law's curfe. Gal. iii. 13. Chrijl hath redeemed us from the curfe of the law^ being made a curfe for us : For it is written^ Curfed is every one that hangeth on a tree^ Page 155 SERMON XIV. Prefent difpenfations the right way to glory. P SALM cvii. 7. And he led them forth by the right way^ that they might go to a city of habitation -166 SERMON XV. Faith eying the promifes in life and death. Heb. xi. 13. ^^hefe all died in faith ^ not having received the 'pro- mifes^ &c. '182 SERMON XVI. The nature of regeneration, 2 Cor. V. 17. therefore -if any man be in Chriji^ he is a new crea- ture: Oldthings are faffed away \ beholdy all things are become new ^ 194 SERMON XVII. Evidences of regeneration. 2 Cor. V. 17. therefore if any man be in Chnft^ he is a new creaturtz Old things are "paffed azvay j behold ^ ail things ar become new^ 204 SER- 4 X The CONTENTS, ^ SERMON XVIII. Miniflers Chrift's ftewards. LuK,E xii. ^Zy 43. Jnd the Lord /aid J Who then is that faithful and wife feward, whom his Lord fhall make ruler over his houfJooldy to give them their portion of meat in due feafon P Bleffed is that fervant^ whom his Lord, ^wben he conic th^ fo all find fo doings Page 2^4 SERMON XIX. Receiving Chrift, and walking in him. Col. ii. 6. As ye have therefore received Chrifi Jefus the Lordy fa walk ye in him^ 228 SERMON XX, XXI, XXII, XXIII, XXIV* Faith's eilimate of afflidive difpenfations. 2 Kings iv. 26. Laft daufe. — Andfhe anfweredy It is well, 245 SERMON XXV, God's charge and call to a backfliding people. Ma LAC HI iii, 7. Even from the days of your fathers ye have gone away from mine ordinances^ and have not kept them: Return unto me^ and I will return unto you^ faith the Lord of hofls : But ye faidy TVherein pall we return ? 303^ SERMON XXVI. \lttd necefiary in the bed faints again.fl the vvorft of fins. 1 Cor. X. 12. Wherefore let him that ihinhtb hcfiandethy take heed lejihefally 31a SER- The CONTENTS. xi SERMON :?CXVII. The faints impormnicy for ZM% profperity. Isaiah Ixii. 6, 7. / hav^ Jet watchmen upon thy walls ^ O Jemfalem^ which Jhall never hold their peacCy day nor ni^ht : Te that make mention of the Lord, keep not filence ; and give him no refiy till he efiahlijh^ and till he make Jerufalem a praife in the earthy Page '^t^S SERMON XXVIII, XXIX, XXX. The good-will of Chrift the beft of bleffings, Deut. xxxiii. 16. Middle claufe. "And for the good-will of him that dwelt in the iujhy 350 SERMON XXXI. The withdrawment of God's Spirit deprecated as the worft of evil^. Psalm li. n. Laft claufe, . • And take not thy holy Spirit fror^ f^Cy SERMON XXXII. Relievers pardoned, and yet chaftifed. Psalm xcix. 8. Thou anfweredjl them, O Lord our God: Thou wafl a God that for gavefl th^m^ though thou tookeji ven^ geance of their inventions, 400 SERMON XXXIII. The Chriftian's duty of dying daily. I Cor. xi. 31. ifrotefl hy your rejoicing^ which I have in ChrijI Jefus mr Lord, J die dailyy 414 SER- XII The CONTENTS. SERMON XXXIV. The bleffednefs of them that die in the Lord. Rev. xiv. 13. 'And I heard a voice from heaven, faying unto me^ Write, Bleffed are the dead which die in the Lord, from henceforth : Yea, faith the Spirit, that they way refi from their labours •, and their works do follow them, P^S^ 433 E R M O N Ser. L ^he exceeding fmfulnefs of Jin] 13 SERMON I. The exceeding fmfulnefs of fin. Romans vii. 13. Was then that which is good^ made death unto me ? God forbid. But fin that it might ap^ ■pear fin ^ working death in me by that which is good ^ that fm by the commandment jnight become exceeding ftnfiiL TWO things our Apoftle aims at in this context ; one is, to fhew the ufe and ex- cellency of God's eternal law : the other is, to fet forth the exceeding malignity and venom there is in man's fin. The law is neither fin to the foul, ver, 7. nor death, as in the verfe now read. It is given to prevent death: I had not known fm hut by the law. To fliew a finner his danger and difeafe, that he may be quickened to look out after a cure : therefore as it is holy andjuft, fo it is alfo goody ver. 12. fit for him even in his fallen circum- ftances, and defigned of God for his benefit and advantage. This is the ufe of God's law. It was given . 1 4 ^he exceeding Jmfulne'fs offift. iSfek. J. given at firft, and it is continued ftill, for kind and merciful purpofes. But fuch is the curfed nature and malignity of fin, that it turns that which was defigned for man's good into evil againft him ; it fucks poifon out of honey, and makes that law which is given to reveal and condemn fin, an occa- fion of fin.— .S/;/ taking occtifion by the commandment^ inr ought in me all manner of conciipifcence \ ver. 8. And in the text, Sin that it might appear fin^ wrought •death in me^ hy that which is good, Thofe refi:raints which God's law lays upon corrupt nature, make it more pafllonate and rebellious. This arifes not from any evil defign or tendency in the law itfelf^ but from the defperate wickednefs which is in man's heart and nature. Should a fick patient thirfi: for wa- ter more vehemently, becaufe the Phyfician charges him as he loves his life to abfi:ain from it ; this ar- gues the badnefs of the man's diftemper, not any unfldlfulnefs in the phyfician, or the impropriety of his prefcriptions. In like manner is the holy law of God juftified from being the caufe or means of man's fin, notwithfi:anding fin takes occafion by the commandment. Therefore the Apofi:le in our text lays all the blame upon fin itfelf, and not on God^s law, and takes occafion from hence to fhew Ihe exceeding finfulnefs which there is in fin^ calling it by its own name, becaufe he can find none other, fo vile and expreflive, to reprefent it by; JVas then that which is good made death unto me ? God for- bidy &c. In difcourfing upon thefe wordSj I fhall Endeavour, by divine afliftance, to do the follow- ing things ; I. To fliew what fin this is, which Paitl fpeaks of, and wherein confifl:s its exceeding finfulnefs. II. How or by what means its exceeding finful- nefs appears ; Sin by the commandment becomes exceeding fir.fuh 3 Hi. Why SeI^. 1. ^^ e^Ce^^ing fwfulnefs of fin. i ^ III. Why God fufFers the motions of it, in fuch - %^hom he knows to be his own, to be fo ex- ce'edihg Violent and dreadful. Sin^ working death in me by that which is good^ that it might appear Jin. IV. Apply the fubjeif^. I. What is this fin which our apoftle fpeaks of, and wherein does the exceeding finfulnefs of it con- fift? As to the fin itfelf ; it is a fin which is inward[ in the heart, not outward in the life, ver, 17. A fin which produces and gives being to all other fins, and gives ftrength for the performance. A fin^ tvhich is all along in the context reprefented as a per- fon, called therefore Chap. vi. 6. the old man, A fin which dwelleth in usy ver. 17. is ever prefent With us, t)ef, li. ^n inherent, deceitful, tyrannical evil, ver. 11, 20, 23. is ever prefenting occafion of finning, and pufhing on the foul to adts of fin^ What can this be but the fin of our nature • or that perverfe bias and propenfity to fin, which is derived down to all and every man, as a punifhment of the firft man*s firft offence ? Therefore it is called /^^ ver. 5. when we were in the flejh^ &c. becaufe it comes to us with our flefh ; we are fhapen and conceived in it *, hy nature children of wrath, before we were capable of fhewing ourfelves in pradice children of difobedience. This is what the Apoftle calls^ by way of eminency, SiH, ver. 8. Jin taking occafion hy the commandment. That fin, that great fin, that leading, mother fin, which is ftiled in our text fmful fin, as having in it the feeds of all other fins 5 and exceeding, or above meafure, ftnfuL Such is the fin itfelf, and the exceeding finfulnefs of this fin will appear, if we^ cotifider, r. That l8 ^he exceeding finfulnefs of fin. S£r» t* I. That it is a plague which has infected the whole man. The underftanding, what is it but the feat of darknefs, mifapprehenfion and error ? Rom. iii. 1 1. ^here is none that underftandetb, there is none that feeketh after God. It is hard to detain the mind of man before the Lord» Ten thoufand vanities pofTefs our thoughts, and fteal away our hearts, when we clofe our eyes upon the world, and profefs to be diligently feeking after God. What is the will, but enmity and rebellion againft God ? Te will not come unto me that ye might have life^ John V. 40. Why is it poor fouls take fo much pains to fhut out the light, and llifle the convic- tions of the word ? but becaufe they love darknefs rather than light. The afFedions, which are as wings to raife the foul to God and heavenly things, are turned quite downwards, being fet on things on the earth. Confcience itfelf is become defiled by this finful fin, fo that it neither witnefles, reproves, or judges, according to God's diredion ; but be- comes firft eafy, then remifs, next hardened and feared. Yea, our very memories are drawn over to the corrupt part ; like leaky veflels, whatever is good and pure they let out, and keep in little but what is filthy, corrupt and evil. Yea, thefe very bodies of ours are become vile bodies, through fin that dwelleth in us ; fubjedl to difeafes and cor- ruptions, and are tempters of the foul to fin, and fervants of it in all outward adls of finning, ver. 5. For when we were in thefiejh^ the motions ofjtnivhicb were by the lawy did work in our members^ to bring forth fruit unto death. Other fins mar particular parts of the image of God ; but this at once defaces the whole. Do but once fee yourfelves, and 1 fhall have no occafion to reprove you as the Prophet does Jfracly with an How canjl thou fay^ I am not polluted ? The exceeding finfulnefs of this fin appears, in that it has diftufed itfelf through the whole man. 2, It Ser. I. The exceeding Jttjfulnefs offm. ly 2. It is thecaufe of all thofe fins which are in the life. — Then is a man faid to be tempted James i. 14. when he is drawn away of his lull, and enticed. Temptation may vex, but it cannot defile the foul, if It be not entertained. The true orisi- nalof evil and temptation lies^^r^, viithin. Out of the heart proceed evil thoughts, adulteries, iiz. 3'his IS the fountain, particular fins are but the ftreams Original fin is that root of bitternefs, which fpring- ing up in the heart, and fprouting forth in the Tf ^I'^^^i-^^A^"'^ ''"'"'■ ^^§'" >'°"'' confeffions here. If theeffefts are lo ruinous and accurfed, what nuift the caufe be .' 3. This fin of our nature is, virtually, all fin ' Sin in the grofs, in all the feeds of it ; the com- buftible matter, which only waits for outward oc- cadons and temptations in the life, to blow it into a flame : it is a body, which hath many members, and It is working in order to make provifion for them all Never did any fin appear in the vilefl wretch that lived, but thou haft the feed of that fm in thy nature. That it does not break forth in thy lite, as it does in his, is owing not to any betternefs in thy nature; but to the power of di- vine reftraints. Thou hadft been that fwearer. that arunkard, i£c. but that God withheld thee from finning, as he d:id.Abimelech, I withheld thee frorafinntngagainflme. Gen. xx. 6. Corrupt nature IS the fame in all. There is more wickednefs ia thy heart, than thou yet knoweft. Truft it not but with the Lord, for it is deceitful above all things, and defperately wicked. That fin muft needs be exceeding finful, that wraps up in its own nature all other fins. 4- It is more durable, and abiding than all other- lins i therefore more exceeding finful. It may change its courfe in a natural man, but it never Jofes its power. Saul\% amongft tJie Prophets, but. B Saul 'l8 The exceeding Jlnfulnefs of fm. Ser. I. Saul is a fervant of fin, and a flave to his own lulls notwithftanding. Change of place, companies, refolucions, will not dethrone this finful fm : and where it is caft out of the throne, it will never- thelefs abide in the heart. All the rubbing, and fcrapingjthat was ufed of old in the houfe infeded with leprofy, would not do to cleanfe it, till (tones, mortar and timber were taken quite away, Lev, xiv. This fin of our nature is an inhabitant, which will not be removed, till the houfe wherein it dwells is pulled down. Here fin dwells ^ blefs God, chriftian, it does not reign ; here is pride, envy, covetoufnefs, fenfuality, i^c. They may not be always ftirring in thee ; neverthelefs, be not high- minded but fear. The proud, the envious, the fenfual nature, is in thee flill. Remember, the howbeit^ upon good Hezekiah^ character, 2 Cbron, xxxii. 31. howbeit^ in the bufinefs of the embaf- fadors of the princes q{ Baby Ion ^ &c. God left him to try him, that he might know all that was in his heart. That muft lure be finful, exceed- ing finful, that is more durable and abiding than all other fins. 5. It is exceeding finful fin, becaufe it is ever encompafling, befetting, and warring againft the foul, in whom it dwells. It envenoms every adlion, every thought and duty, which proceed from the regenerate themfelves. Whereever we go, we carry fin with us ; whatever we touch we leave the print of our fii) upon it : it will work where it does not reign, and fadly difturb where it canno^ deflroy. It is this which makes our thoughts vain ; our prayers dead ; which mingles leaven with our facrifices, and brings iniquity into our holy things. It is this which makes the ways of God fo often tedious, and forces the fuul to cry out with David, the man after God's own heart •, Oh I that I had ^:^ings like a dove^ tbm would I fiee away^ and he at re/?; Ser. I. ^je-exceedtngjtnftihefsoffin. 19 reft: Or ^vith Paul, in his agony and conflld with himfclf^ Ob^ wretched man that I am^ who Jhall deliver me from the body of this death I It is a Re- bel, a Traitor within, which holds a fettled cor- reipondence with our ad verfary, Satan, and divulges not what paiTes in our bed-chamber only, but what are the moft fecret burdens, conEidts, dif- trefles and defires of our fouls. ^. It is an hereditary evil. All men arc de- filed with it, therefore all are concerned in it. In Adam all die^ iCor.xv. 22. hereditarydifeafesare of all others hardeft to cure : but before any can iieartily enquire after a cure, they muft feel them- ielves difeafed. Sin muft ap^pearjln. This brings to confider, IL How, ort)y what means the exceeding fin-. fulnefs of this fin appears .? We have fhew'd in ibme meafure, wherein it confifts -, but the weightiefl: confideration is this; wherein does it appear? By what means is the convidlion of its liniulnels brought upon a man's confeience, fo that he ihall fee himfelf (as P^^ did) a loft, undone man, by reafon of it. But^n^ that it might appear ftn, working death in me, hy that which is good, thai fin by ihe commandment, might become exceeding fmfuL Here it muft be enquired, 1. What this commandment is ? 2, How fin becomes, or is made to appear, ex- ceeding finful, by the commandment? I. What this commandment is? In ver, 8 and 9. the Apoftle calls it the law^ I was alive without 4he law once: and he varies the phrafe, both here and there calling it the commandment, either as the law confifts of commands and prohibitions, thou ihalt do this, and thou ftiait not do that ; Or it fttay be, becaufe, when the Spirit comes by the law. to convince oi fin, he fets home the convic- tion upon the heart, by fome one or other com- ^ 2 mandment^ 20 ^he exceeding Jinfulnefs offm. Ser. L mandment, which the man is particularly guilty of the breach of : as in the context, the particular commandment by which Paul was convinced of the evil concupifcence of his own nature, was the tenth, or laft commandment, ver. y. I had not known lujl, except the law had f aid ^ Thou fhalt not covet. By the commandment therefore, we are to underftand the whole moral law, which the Spirit of God has given on purpofe, and which he ever makes ufe of to convince of fin. This is the commandment. 2. How is fin made by the commandment to appear exceeding finful ? I anfwer three ways. (i.) The law or commandment fiiews the foul, that it is againft God. It is a depravation of his whole image, a contrariety to his whole will -, oppofite to his juftice, holinefs and truth ; and en- mity to all his purpofes of grace and mercy. That law which condemns fin in the ad, much more condemns it in the principle. This blefi^ed efi^ed it had upon David: Pfalm li. 4, 5. Againft thee^ thee only have Ifinnedy and done this evil in thy fight, ^his m/, fays he ; in my nature I am nothing but evil; prone and inclined to all fin. Behold^ I was Jhapen in iniquity^ and in fin did my mother conceive me. This is againft: God ; this firft, this bveed-r ing £m •, therefore let all my humiliation, and re- pentance begin here. God's law Ihews the fmal- lefi: fpecks. It opens the inward parts, and fiiews the plague-fore within. If the heart be not pure, every adion mufl: be defedtive, God's law con-r demns whatever is wanting in conformity to it. It infift:s upon perfedlion, and purity in principle. Whatever Adam loft: for us, that, in every tittle of it, the holy law of God requires of us. The fin of your nature may be made light of now ; Paul himfclf, who thus complains of it, was alive AVithout the law. But when the commandmenE comes Ser. L ^oe exceeding Jinfuhefs of fin: zi Gomes fin will revive, and death will enfue. All your prefumptLioLis confidences and vsiin hopes and expedlations will be flain. God will bring you to clear his righteoufnefs, in the imputation diAdam^^ fin, in its guilt and punifhment, and for ever to judge and condemn yourfelves. Even of thac generation, that are fure in their own eyes^ and fee not the lie in their right hand ; many have been brought to lie in duft and allies, on account of Jdam's Cm ; and with a covering upon their upper lip, to cry out, as the Leper of old did^ Unclean^ unclean, (2.) It Ihews the foul that death which God has threatened againft it. Sin in every natural man, has a power to com- mand, work, and lord it over the foul, becaufe of its reign •, and it has alfo a power to condemn, be- caufe of itc guilt. Sin working death in me^ by that which is good, 'The wages of fin is death. The law comes with its threatening, and cttrfe, denouncing death and wrath, upon every foul of man that dotb evil. And were by nature children of wrath^ even GS others^ Eph. ii. 3. That is the difmal peal which it rings in the finners ears. The fting of death lies in that vengeance, and everlafting deilrudion, which is to come upon the wicked in a future ftate* This the law fets open, in all its dreadfulnefs, and mifery, when the commandment comes. Now men mince matters. Some that profefs Adanty and Chrifl to be two covenant-heads, have fo far forgot Rom, v. 21. and Eph, ii. 3. as to affert roundly, that eternal death is no where in fcrip- ture, to their knowledge, denounced as the wages of the firft man's fin: But this is a thread, a with, which a broken law fnaps afunder, when it fhews, what an infupportable, powerful, penetrating, abiding wrath, the wrath of the living and juftGod is ; when it urges a poor foul with that awful word, B 3 A$ it The excee^ng fmfulnefs offm. Ser.. I, As fin hath reigned unto deaths even fo might graar reign through righteoufnefs unto eternal Ufey by Jefus Chrifi our Lordt, Are not death and life oppoied ? God's grace, and" Adan^% offence^ fet one againft the other ? A foul however under convidion of this fin, can have no peace, becaufe man tells him^ by- death, is meant no more than the difTolution of foul and body ; what, fays he, mull become of this poor foul of mine, when this difTolution comes ?" how fhall I appear before an angry God ? who fhali deHver me from the wrath to come ? No one canb give him a dram of comfort, or hearts-eafe, till he is led to Chrift, who is come^ that we might have life^ and that we might have it moreahundantly^ John X. lo. ^^ Another way in which the law corrvinces of the exceeding fmfulnefs of this, and of all other fms, is by loading and burdening the confcience with a lenfe of it. It brings God*s word, and man*s fin together: Myfin^ fays thePfalmift, w ever before me, Pfal. li. 3. The law holds a man fait, fo that he cannot Ihift off convidlion, as Felix was wiUing to do, till a more convenient feafon. It paf3«s fentence upon the foul, and he begins to feel in part the execution of it. Confcience follows him with a *' Thou art the man. Thou art the finner ; etCF- " nal wrath is thy due ; the wrath of God abideth •' upon thee, 8rc." This leads to the third thing: But before I proceed, think not that the law does this of itfelf. The law is but the inftrument, or means of convidlion ^ the Spirit is the great efficient^ When he is come^ be fhall reprove the world of fin^ John xvi. xo. The law is the glafs wherein fm is feen, the Spirit holds it up to the finner, and caufes him to fee his own face in it. The law is theham- mer, but it is the Spirit that works by it. III. Why is it that God fufFers the motions of fm, in fuch whom he knows to be his own, to be fa exceed- Ser. I. ^ke exceeding Jinfulnefs of fin. 23 exceeding violent and dreadful ? In general it is that the fin of our nature might always appear fin. Paul was a chofen veflel ; one that dwelt as near to God as any fince Chrifl tabernacled in our flefh : Whence was it, the motions of fin in him were fo great, hut that fin might appear ftn ? &c. By this we may judge of our own frames, and the frames of other believers. I . Therefore fuch a fight as this fets and keeps open a fpring of repentance towards God always. The fin of our nature is what we are to be hum- bled for, and to repent of, every day we live, Ihoufioalt remember thy way and he ajhamed^ Ezek. xvi. 61. There will be no mourning or godly for- row above, but communion with God is kept up in this frame of foul, by the way. Paul's frame was not bad, though his groans were deep, when he cries out, ver. 24. Oh, wretched man that I amy &c. For he immediately adds, I thank God through Jefus Chrifi our Lord. Wherefore fays the apoftle, Eph. ii. 11. Rememher that ye^ heing in time pajfed Gentiles in the flejhy &:c. The promife of God's prefence, is to the broken and the con- trite heart. A fenfible, repenting frame of fpirit, is a bleifed frame. Blejfed are they that mourn, 2. Another ufe of the prevalency of corrupt na- ture, in the faints, is to divorce them from their own righteoufnefs, and to flay carnal confidence in them all their life long. When fin appears fin, how precious is a perfedl righteoufnefs, and an ordered covenant? How fweet is abundant mercy, and reigning grace ? Grace reigneth through righte- oufnefs ', and man is a proud creature : It is no little thing that will keep believers themfelves hum- ble. If Paul himfelf begins to be exalted, a thorn in the flefh is given him. Look to the fury and impetuofity of thy luflis in an unregenerate fl:ate, Svhen thou beginnefl: to be lifted up. Know thy B 4 way 24 77j6^ exceeding finfiilnefs of fm. Ser. I. way In the valley, fee what thou haft done. Yea, the daily workings of corruption in the beil of faints are enough to keep them humble to the end of life. 3. It is to fhew the fuitablenefs of Chrift, as the believer's furety, and to flir us up unto more earned believing every day. Art thou vile in thy nature ? Look to him that is holy, infinitely holy, and pure in his : In Chrift thy furety there is no fm : In him our apoftle triumphs and glories, and in him only ; I thank God ^ through J e fits Chrift our Lord. He thanks God to purpofe for Chrift, who daily improves him, and lives upon him, as his fanftification. 4. Thefe workings of fm, are of ufe to mak6 us very watchful in our chriftian walk. Where there is godly mourning there will be godly fear ; both are where there is a due apprehenfion of the finfulnefs of that fm that dwelleth in us. No temptation fhould feem fmall to an heart fo eafily cnfnared by fin. Great profefifors are liable to great backflidings and falls, when they are off their guard but a little while. T^ake heedy brethren^ left there be in any of you an evil heart of unbeliefs in departing from the living God, Uses. i. Is there fo much fin in us ? Let this filence all murmurings and complaints againftGod, under the burden of our afflidlions. We are pu- nilhed lefs than our iniquities deferve. Do thy trials come on thee foon, look upon fm ; blame that. By fin came death, and all the pains, griefs and miferies that lead to it. 2. Is the fin of our nature fo exceeding finful ? then let the youngeft lay it to heart. Thou haft, it may be, been kept from grofs outward fins ; a fpecial blefllng-, reftraining grace can never beva- lued enough, next to faving grace. But the plague- fore is within. Hasthe fin of thy nature brought thee with Ser. I. ^he exceeding Jinfulnefs of fin, 2g with tears to'Chrift? If not, thou may ft be undone notwithftanding. A Chrift is provided for none but fuch as fee themfelves loft. Do not put out- ward privileges in the room of regenerating grace. Thefe are encouragements to come to Chrift, but not to be put in the room of him. You are not too young to be fmners, therefore not too young to need a Saviour. 3. Does fin by the law become exceeding fmful ? Then the law is a blefling, as well as the gofpel. The one ftiews what the difeafe is, the other di- redls to the only remedy. The one tells thee, how thou are become dead ; the other, by what means thou mayft be made alive. The law is a fchool- mafter to bring to Chrift; though it denounces death and wrath, it is with a defign to lead and guide into the way of righteoufnefs and life. In the gof- .pel is the righteoufnefs of God revealed. That opens the way of pardon, but the law convinces more of the need of it. 4. See the wifdom of God in making the greateft contraries work together for his peoples good. Even the working of fin in the regenerate, is a means of quickening their truft upon Chrift, and their life in him. — fFas then that zvhich is good^ made death unto me? God forbid: But fin, that it might appear fin^ working death in me by that which is good: that fm by the commandment might become exceeding fmftiL SER. 26 Evangelical Repentance. Ser. IL SERMON II. Evangelical Repentance. Jeremiah xxxi. 19. Surely after that I was turned, I repent ed-y and after that I was inJiruBed, I fmote upon my thigh : I was ajhamedy yea^ even confounded^ becaufe I did bear the reproach of my youth, THESE words refer to the children oi Ifrael as a nation, the fubjed-matter of this chap- ter ; being firft fpoken for their comfort, in their cxile-ftate ; but they muftnot be confined to them, or to the Jewijh difpenfation . Wbatfoever things were written aforetime^ were written for our learnings that we through patience and comfort of the fcriptures might have hope, Rom. xv. 4. The Old Tejiament is as much the word of God as the New, and no part of the infpired writings is of private interpretation, fmce the whole is left upon record, that it may be profitable for do^rine, for reproof , for corre^ion, for inJiru£lion in right eoufnefs, 2 Tim. iii. 16. So far therefore as our circumftances, cafes, and condi- tions, are alike to theirs, which are fpoken of, un- der that difpenfation, fo far may wejuftly apply the word toourfelves, which was delivered by God to them. Applying this general rule to the words before us, they prefcnt us with a very juft and beautiful account, of the difference which there is Ser. II. Evangelical Repentance. 27 in man, in his converted ftate,to what he was before the grace of God had reached his heart. The lan- guage of every fincere penitent, is the fame where- in Ephraim is reprefented as bemoaning himfelf, in the verfe before my text : ^bou haft chaftifed me^ and J was chaftifed, as a bullock unaccuftomed to the yoke : turn thou me, and Iftoall be turned-, for thou art the Lord my God, Thefe words are very moving, and cmphatical, and plainly do they Ihew us, how inef- fedluai is all the moral fuafion in the world, to bring a foul to Chrift, without the powerful operations of the blefled Spirit. We flight his promifes, difregard his threatenings, and remain ftupid and fecure even under his affliding hand, 'till the day-fpring from on high vifits us, Luke i. 78. " Thou haft chaftifed ** me (faith Ephraim) and I was chaftifed 5 but I '« continued, notwithftanding this, an undaunted ** heifer, and behaved under it as a bullock unac- *' cuftomed to the yoke, till I was enabled by the *^ bleffed Spirit to cry out with my whole heart, *' Turn thou me, and I fhall be turned, for thou " art the Lord my God : I defire none other but *' thyfelf." Then follow the words of our text : Purely after that I was turned, I repented, &c. The eafieft method I can take, is to divide the text into the three following general heads. I. We may fee, in Ephraim^ % pathetic language, the way and manner wherein true grace at firft difcovers itfelf in the man that is born of God. I repented. II. We are taught the only fpring from whence the amazing change always proceeds. Surely after that I was turned, I repented, &c. III. We have further an account of the progrefs of t\\twork, in the hand of the Spirit-, wherein the true nature of repentance unto life is particu- larly defcribed : After that I was inftru^ed, I fmote upon my thigh \ I was afhamed, yea, even confounded^ becaufe I did bear the reproach of my • ^outh, I. The 28 Evangelical Repentance. Ser. II. I. The firft thing obfervable in thefe words, is the conftant way and manner wherein true grace difcovers itfelf, when once it is implanted in the heart: I repented {i?iys Ephr aim) fur ely I repented. Agreeable to this is the language of the prodigal^ Luke XV. 1 8. Iwill arife, and go to my father. Old things are pafled away, with the man that is born of the Spirit-, his change of flate is foon made to appear, by his change of temper and adlion : Sin ceafes to be the objed of his delight ; he cannot contentedly dwell with the workers of iniquity ; his face is turned Z/i?«-ward, and his eager fteps fhow how defirable and delightful are wifdorn^s ways to his renewed foul. The man (as our Saviour expref- fes it, Luke xv. 17.) is come to himfelf The image of God is flamped upon his foul-, his law is written in his heart, and therefore he cleaves to the Lord with ftedfaftnefs, and runs the ways of his com- mandments, A5l5 xi. 23. compared with Pf cxix. 32. Former lufts are lamented over; he is afhamed of the reproach of his youth, and he flies from the temptations of Satan^ and the corruptions of his own heart ; defirous for ever to have done with fin, and to keep at perpetual diftance from all iniquity* What have I to do any more with Idols ? are the words not of returning Ephraim only, but of every regene- rate man in the world, as foon as ever he receives the welcome news of peace and pardon, and taftes the fweetnefs of that grand promife of the covenant of grace ; I will be merciful to their unrighteoufnefs^ and their fins and their iniquities will I remember no more, Hof xiv. 8 compared with Heb. viii. 12. He repents, and would gladly call back again his paft adtions, had he but a power of mending them j he fmites upon his thigh, as being thoroughly fenfible, that he has gone too far in fo vicious a courfe, continued too long at a diftance from God, and the ways of righteoufnefs -, laying hold, at the fame time, of the promifes of free grace, which the Spirit, Ser. II. Evangelical Repentance. 29 Spirit, as the glorifier of Jefus, communicates to him, in the day of his efpoufals. Thus true grace. at firft difcovers itfelf : I go on now to confider, II. The only fpring from whence this amazing change doth always proceed : Surely after that I was turned^ I repented, Grace firft enters the heart, be- fore it can be difcoveredin the life and converfation : The God of all Grace firft of all draws us ; or elfe we fhall never move towards him. John vi. 44. No man can come unto me^ except the Father who hath fent me^ draw him. We have neither ability, nor will to repair to the blefTed Jefus ; nor do we fee ourfelves in need of a Saviour, till the eyes of our underftanding are opened. Great darknefs is fallea upon our eyes ; a double veil is drawn over our hearts -, and who but the mighty God can caufe light to arife unto them that fit in darknefs, and in the region of the fhadow of death ? This he claims as his peculiar honour, his fole prerogative ; and we who believe will readily acknowledge, /to G^yij-re;^^ commanded the light to Jhine out of darknefs ^ hathfhined in our hearts^ to give the light of the knowledge of the glory of God in the face of Jefus Chrift, 2 Cor. iv. 6, We fhould never elfe have known ourfelves, our fms, or Chrifi Jefus the great atonement; we fliould never elfe have been led into our own hearts, or the purity and fpirituality of the divine law, whereby the offence came to abound, and fin to appear in its proper light and colours, as exceeding finful, Ro- mans vii. 9, 1 3. Converted we may be through grace, but convert ourfelves we cannot, for the way of man is not in himfelf, Jer, x. 23. There may be a change in fome outward adiions, where a prin- ciple of life and grace is wanting in the heart; and legal convidions there may be, and often are, to a very high degree, in a finner, where faving faith is not implanted ; but the end of thefe things fuf- ficiently declares the partiality and unfoundnefs of their firft beginning ; for as the apoftle faith in ano^ ther 5© Evangelical Repentance, Ser. IL dier cafe, Rom, vu 21. the end of thefe things is deaths terror and defpair on one hand ; or prefump- tion and carnal fecurity on the other, are the con- ftant attendants of all legal convictions : And that alone is the repentance which is not to be repented of, which begins with a thorough change of heart. This the apoftle lays down as the ground of our future obedience \ and the way in which difcrimi- nating grace at firfl difcovered itfelf, in the day of our effedual calling, Eph, ii. i. And you bath he quickened^ who were dead in trefpaffes and fins. Had •not the fame mighty power which he wrought in Chrift, when he raifed him from the dead, been ex- erted towards us, we fhould ftill have continued in the fame converfation which we had in times pafl; in the lufts of our flelh, fulfilling the defires of the flefh and of the mind. Our love of fin would flili have remained ; though we might have abftained, through the influence of fome lower motives, from the grojjer a^s of fin : But quickening grace opens the way to godly forrow, and this always ifTues in evangelical repentance, 2 Cor, vii. 10. Surely after that 1 was turned, I repented. This leads, III. To a more particular confideration of thefe words, as containing an account of the progrefs of this great work in the hand of the Spirit ; wherein the true nature of repentance unto life is clearly defcribed. • Here it Is necefTary to enquire, (i.) What are the things, in which the foul is inflrudled by the Spirit •, when once a prin- ciple of grace is wrought in the heart ? (2.) What are the various adings of the foul, in confequence hereof? I. What are the things in which the foul is inflru6led by the Spirit, when a principle of grace is wrought in the heart ? This work of the Spirit ufually begins with leading the foul into the knowledge of iin-, after which Ser.il Evangelical Repentance. 51 which he inftrudls him in the nature of pardon- ing grace and mercy : Under both thefe heads a few particulars are neceflary. Firft ; the Spirit begins his work, with leading the foul into the knowledge of fin : And this ia three things. ^^^^r:^:j4 I. The Spirit Ihews us the nature of fin, as at- tended with guilt, whereby we are obnoxious to the curfe of the law. So long as we are ignorant of God's righteoufnefs, we go about to eftablifh our own righteoufnefs, Rom, x. 3. Nothing formida- ble appears in fin ; nothing faulty in our vain at- tempts to wafh it away ; even our own iniquity is a little tranfgrefTion, and with Ephraim we conclude^ that in all our labours he fhall find none iniquity in us that were/;/, Hof. xii. 8. Till the Spirit takes the work into his own hands, and lays down the flrait rule of truth to our adlions, caufing our eyes to behold our errors; till he prefents Sinaih cove- nant to our view, attended with the blacknefs, and darknefs, aod tempeft, with which it was at firft promulgated, Heb, xii. 18. Sin will never revive till the commandment comts^Rom, vii. 9. but then we die at once \ our hopes vanifh, and all our cx- pedtations of pardon and life,byourown obedience, fall to the ground. Then we fee that it is an evil things and bittery that we have forfaken the Lord our God, Jer. ii. 19. and know, to our forrow and amazement, what is the juft demerit of our many abominations. Indignation and wrath hang over our heads ; tribulation and anguifh are al- ready begun in our fouls ; hell does oftentimes flafh as it were, in the face of the awakened fin- ner, and the terrors of the Lord make him afraid. The curfe of the law is continually founding in his ears, and the bottomlefs pit feems ready open'd to deftroy him. The guilt of fin, as expofing to wrath and punilhment, the Spirit leads the foul firft into the knowledge of. ^. The 32 Evangelical Repe?ifa?2ce, Ser. II. 2. The Spirit fliews the finner the defiUng na- ture of fin, as oppofed to the hohnefs of that God with whom he hath to do. As attended with guilt, lin is the object of our fear ; as attended with filth, pollution, and defilement, it is the objed of our Ihame. An almoft Chriftian fees fin in the firfl light, but the man who is altogether fuch, is the only perfon that can behold it in the fecond. We may dread the punifhment of fin from God, and be afraid of thtjhame of our fins ^ fhould they be known to men; but to hate fin, as offenfive to the pure eyes of infinite holinefs -, to loath it becaufe it is the abominable thing which his foul hateth, this is an attainment which only the renewed foul arrives at. Cain was afraid left every one that met him fl:iould take vengeance upon him for his fin ; *' My punifhment is greater than I can bear," was his conftant complaint, and his only concern. But David fays, wafh me throughly from mine iniquity^ and cleanfe me from my fin ^ Pfalm li. 2. And Job breaks forth, / abhor myfelf^ and repent in dufl and nfhes^ Job xlii. 6. And to whom God gives a new heart, and a right fpirit, it is faid, they fhall re-^ member their own evil ways, and their doings which were not good, and Ihall lothe themfelves in their ownftght^ for their iniquities^ and for their abominations^ Ezek. xxxvi. 31. We never take a view of the holinefs of God with a fpiritual eye, but we always immediately refledl upon ourfelves with fhame and confufion of face. Thus it was with the prophet Ifaiah^ ch. vi. 5. 1'hen faid /, Pl^o^ is me, for I am undone (a man cut off") becaufe I am c man of unclean Ups^ &c. for mine eyes have feen the King, the Lord of hofls. The fpirit leads us by the word into a thorough fight of the defiling nature of fin. 3.. The fpirit fiiews the finner the many heinous aggravations wherewith his fins in particular have been S £ R . II. Evangelical Repentance. 3 3 been attended. The word of the Lord is adifcerner of the thoughts and intents of the heart, Heb, iv. 12. It fearches ail the inward parts of the belly. Pro- verbs XYiiu 20. and unrips the many fecret cavities wherein our abominations have been concealed ; the brooding-place of fm, where all our vilenefs hath been hatched, and every Iqft conceived : And " thou « art the man," is the awful fentence which every convinced finner hears and feels, before he turns to the ftrong-hold as a prifoner of hope. The Spirit thus fhews us the plague of our own hearts •, and how fad is the fight! how affe^ling the profpeft! when we have no view of the blood of Jefiis^ or that propitiation which he hath made for the fms of his people. But praifed be his name ! and adored be the exceeding riches of his grace ! The Spirit doth not leave the foul here, in this forlorn bewil- der'd ftate 5 no, he takes him further, and iuftruds him. Secondly, The Spirit inftruds the foul in the na- ture of pardoning grace and mercy, which is the fweeteft found that an av/akened confcience can ever hear -, the moft agreeable mefTage a felf-condemning finner can ever receive. Concerning this, I. The Spirit inilrudls the finner, that the privi- lege is attainable ; that there is forgivenefs v/ith God, that he may be feared. Some promife is the foul dired:ed to ; fome example of fovereign grace appears in his view ; or he makes all his goodnefs to pafs before him, proclaiming in the mofl reviving language, ^he Lord, the Lord God, merciful and gra- cious, long'fuffering, and abundant in goodnefs and truth ; keeping mercy for thoufands^ forgiving iniqiiity^ and tranfgreffion, and fin, &c. Exod, xxxiv. 6, 7. 2. The Spirit inftrufts the finner in the only way through which his grace and mercy is to be attained: Lets him know, that an abfolute God is a confuming fire J and directs him to Chriji Jefus^ who is the C >vay. 34 Evangelical Repentance, Ser. II. way, the truth, and the life. The Spirit Is, for this reafon, faid to glorify Chrift, John xvi. 14. becaufe Ke takes of Chrifl's things -, and fhews them unto thofe for whom he died : Of him he always teftifies, chap. XV. 26. and to him he ever leads the return- ing finner : It is through this man is preached unto you the forgivenefs of fins, A^s xiii. 38. The righteoufnefs we need is already wrought out ; our pardon is boughtj our reconciliation is procured ; Chrift is our peace ; this the Spirit fhews, when we are led to the Father by him. 3. The Spirit inftruds the finner into the way through which pardon is communicated to him. That it was obtained by Chrift ; that it is received by faith ; and that wholbever will, may take of the waters of life freely. This is the ufe of thofe many and exceeding precious promifes which are upon re- cord in the gofpel, they are all defigned for the en- couragement of faith. And let me tell thee, poor foul, that be thy faith but as a grain of muftard- feed, which, fays the Lord, is the leaft of all feeds ^ Matt. xiii. 32. it fhall in no wife be defpifed \ for faith God himfelf by the prophet, Zech, iv. 10. Who hath defpifed the day offmall things? Weak faith may lay hold of a ftrong Saviour ; and a trembling hand often receives an whole Chrift, and pardoning grace and mercy from him. "Thefe things (faith the be- loved difciple, John xx. 31.) are written that ye might believe that Jefus is the Chrift ^ the fon of God ; and that believing ye might have life through his name. 4. The Spirit further inftruds the finner, who are the perfons to whom this pardoning grace and mercy are applied. This he teaches, by the abfo- Jute promifes of the word, which reach the cafe of the moft rebellious criminals. When the Redeemer of Ifrad afcended up on high, he led captivity cap^ tivey he received gifts for men, yea, for the rebellious alfo, Pfal. Ixviii. 18. What an emphafis doth the Spirit Ser. II. Evangelical Repentance. 35 Spirit lay upon that word, yea^ for the relelltous al- fo ; but not a greater than the poor finner may pro- nounce it with ; the good Lord help fome poor foul at this time to lay hold of it ! to put in for a (hare in fo great mercy, fo invaluable a bleffing ! Grace and glory were purchafed for the chief of fmners •, for this is z faithful faying (a truth that may be depended upon) and worthy of all acceptation^ that Chriji Jefiis came i7ito the world to fave finner s^ of whom I am chief -^ howheit^ for this caufe I obtained mercy ^ that in mefirjt JefusChrifl might fhew forth all long'fuffering^ for a 'pattern to them which fhould here- after believe on him to life everlafting^ i Tim. i. 15, 1 6. Is this a faying worthy of all acceptation ? then carry this faying, and this example of grace, both of them to the throne of grace, and give him no reft who fits thereon, till he afrefli verifies the one, and Confirms the other. Thefe things the Spirit never fails toinftrudthe man in, when once a principle of grace is wrought in the heart. Thefe particulars I have had opportunity only to hint at ; I truft the Spirit, who is the befl teacher, will bring them to your remembrance, in your private thoughts, with double fwcetnefs and enlargement. I am now to enquire, 2. What are the various adings of the foul in confequence of thefe inftrudlions. Thefe lie all of them very plain in the text be- fore me, After that I was injiru^ed^ Ifmote upon my thigh : I was afJoamed^ yea even confounded^ becaufe 1 did bear the reproach of my youth. Firft, The foul thus inftruded forrows after a godly fort » This is the firft thing in which gofpel- repentance difcovers itfelf to be genuine and of the right kind ; of "which fniting upon the thighy is very exprefTive. The phrafe is ufed in another place, by which this pafTage may be juftly explained : Ezek. xxi. 1 2 . Cry and howl^ fon of man^ for it (i. e, C 2 the 36 Evangelical Repentance. Ser.IL the fword of God's anger) Jhall he upon my people : it Jhall be upon all the princes of Ifrael \ terrors by rea- Jon of the fword Jhall be upon my people^ fmite there* fore upon thy thigh: " i. e. Give a fign of thy forrow, " a token of thy grief; that it may appear to others, " that j^«, above all men, are affeded with the judg- " ment of the Lord, which is denounced againft •' JerufalemJ*^ Sin, my friends, wounds the confcience ; mercy and grace melts the heart -, and no fooner doth the poor creature become fenfible of the one as well as the other, but he becomes like new bottles^ ready to burjly Job xxxii. 19. Per- mit me to call over the former times wherein you were enlightened ; how was it with you, when the day 'fpring from on high vifited you ? when the Spi- rit firft fpoke peace and pardon to the guilty and rebellious ? when the Lord addreflfed you in the language following my text. Is Ephraim my dear fon ? is he a pleafant child ? for fine e J fpoke again fi himy I do earnejlly remember him flill : therefore my bowels are troubled for him \ I will furely have mercy upon him^ faith the Lord. Look into your hearts, while I am giving you a defcription of mine own. Did you not then feek a corner, wherein you might hide yourfelves from every one, fave the great God to whom you made fupplication ? And how did you ad before your offended but gracious judge ? Did not you fmite upon your thigh ^ {landing amazed at the riches of his goodnefs, long-fuffering and forbearance ; and aftonifhed at your ungrateful carriage, your mod unworthy behaviour towards him? Say, poor hearts! whether you did not/^r- row after a godly fort^ 2 Cor. vii. 9. It may be your tears drowned your voice i but it was" impof- fible they fhould fpoil your prayers. Look but to the 9th verfe of this chapter, and you may fee your own pidure, when you was thus proftrate at the throne of grace; They f}jaU come with weepings and with Ser. II. Evangelical Repentance, 37 with fuppHcations will I lead them ; I will caufe them to walk by the rivers of waters in a ftraight way^ wherein they Jb all not ftumhle ; for I am a father to Ifrael^ and Ephraim is my firjl-born. There was the grand occafion of Ephraint's bemoaning himfejf afterwards, becaufe, faith the Lord, ver, ly. there is hope in thine end. The firft adl of the foul after the Spirit's inftrudion, is his fmitingupon his thigh, or forrowing after a godly manner. Secondly, The foul thus in(lru6led is filled with fhame and con- fufion of face, attended with an utter hatred of the fms he hath been guilty of, I was ajhamed^ yea even confounded y becaufe I did hear the reproach of my youth. Shame is begotten in the foul, but it is of an in- genuous nature. The oftener and more intenfely he looks upon the long and black fcore which grace hath forgiven him, the more is he^afhamed, and the higher doth his juft indignation againft fin arife : an indignation againfi: himfelf for what is pad, and a vehement defire to keep clear of the like offences in his future courfe. 2 Con vii. 11. For behold^ this felf fame things that ye forrowed after a godly forty what carefidnefs it wrought in you^ yea^ what clearing vf your f elves ^ yea^ what indignation^ yea^ what fear y yea^ what vehement deftre^ yea^ what zeal^ yea^ what revenge ! Lothing of ourfelves, always follows admiring thoughts of the fovereign, match- Jefs and diftinguilhing grace of God. The blood of Jefus is the befi: glafs, wherein to fee the filth and defilement of fin. And that man can never be faid in gofpel- phrafe to repent^ who is unafFefbed with the love of a dying Saviour, or unconcerned at the purity and holinefs of a fin-hating God. We (hall never indeed fmite upon our thighs, till God fliews us together with our fins his own par- doning grace and mercy. There may be fear, but there will be no love, till we hear him faying, ver, 3. I have loved you with an everlafting love, C 3 therefore 38 Evangelical 'Repentance, Ser. II. therefore with loving kindnefs have I drawn you. And is this, poor foul, the real, matter of thy ex- perience ? you may then conclude that ^Jefus^ whom God hath exalted to be a Prince and a Saviour, hath bellowed upon you repentance, with forgivenefs of fins, ^hat he hath granted, unto you repentance unto life^ Ad's V. 31. compared with /15fs xi. 18. Thirdly, The foul thus intruded, hath an abi- ding fenfe of thefe things. He is not weary of his rags to day, and pleafed with them again to mor- row ; humbled for fm now, and wallowing in the fame mire and dirt anon : No, / did bear (faith Ephraim) the reproach of my youth. ^' Whereever *' I went, I carried it along with me ; my fm was ** ever in my eyes, and mine iniquity was always *' before me : I never thought the lighter of my *' fm, for its being forgiven me ; it was ftill as *' grievous, as hateful and offenfive in mine eyes •' as ever." Happy the fouls whofe hatred againft fm continues ; when the edge of their firfl defires, and the warmth of their firfl affedions are lofl! they, who can fay at all times, " Lord, I cannot *' bear to offend thee, howfoever thou mayfl deal " with me. I love thy law, I love thine ordinances, *' I love thy ways, though I cannot as often as I ** wifh for find the place where my beloved feed- *' eth, and where he caufeth his iiocks to reil at ■* v\oor\^ Cant .1, 7. Sin is my burden, my complaint, *' and my greateft grievance •, though I flill find a *' law in my members warring againft the law *' that is in my mind, and bringing me into cap- *' tivity to the law of fin, which is in my mem- *' bers, Rom. vii. 23." This is the fruit of the Spirit's work in thy heart, and argues thy repen- tance to be genuine and fincere. Fourthly, The foul thus inftruded, is moft fen- fibly aflfeded with thofe fins tp which he hath been moft addided. Heart- fins are bewailed by the fincere Ser. II. Evangelical Repentance, 35 fincere chriftian, and youthful tranfgreflions are never forgotten by him. Our own iniquity is moft carefully watched againft, and niofl frequently con- fefled before God; this pricked us to the heart when firfl the law entered, and it wounds to the quick afterwards, both under the fmiles of his love, and the hidings of his countenance. Ephraim's confeflion and prayer every regenerate foul may join in, and often doth, only with a change of cir- cumftance. Hof. xiv. 2, 3. 'Take away all iniquity^ and receive us gracioujly^ fo will we render the calves of our lips, Ajhur Jhall not fave us^ we will not rid^ upon horfes^ neither will we fay any more to the work of our hands^ Te are our gods. Here he confefles and bewails the fin he had been addided to, in the moft particular and affedtionate manner. I was afhamed, yea even confounded, becaufe I did hear the reproach of my youth. This is the tinie when fins are ufually moft vigorous and lively. Blefifed then are they who in their early part of life, are brought to fee their own vilenefs, and the need they ftand in of a Saviour ! To be brought to Chrift betimes, O! how defirable a thing is it! many fins are here- by prevented, which are often the great burden of old age ; and what is ftill more pleafing, the good ways of God do then fuftain no reproach upon our account. I might add. Fifthly, The foul thus inftru6led always applieth to the blood of Chrift for pardon. But this having been in fome meafure fpoken to under a former head, and not exprefsly contained in the text, I fhall wholly wave any enlargement ; and conclude with mentioning three or four remarks upon the whole. Remark I. Repentance can never be a conditioi> of the covenant of grace -, feeing it is itfelf a blef- fing of the covenant j and a blefling owing wholly C 4 and 4b Evangelical Repent ajice. SfiR. IL and alone to almighty power and gl^ace. Sttrely after that I was turned^ I repented. It is ftrange wc Ihould be fo fond of making conditions for our^ fclves, when we have not the leaft warrant from God fo to do. But vain man would be wife ; and in his natural ftate unwilling to be faved merely upon the footing of grace. Remark II. What a mighty change doth grace work in the foul. Old things pafs away^ and all things become new : the ruins of the fall are not repaired only by Chrift \ but the old foundation is -wholly removed, and a new one is laid, in which grace alone bears the glory. Remark III. See, believer, what dodlrines make mod for your encouragement at firft, and for your comfort and fupport afterwards. Hope that mak- cth not afhamed, can proceed only from Chrifi Jefus^ who is our hope. And every dodtrine which leads not to him, either diredlly or by confequence, always damps our hopes, marrs our peace, and fpoils our comfort. Remark IV. We muft look to the fame power and grace that laid the foundation, to rear the fuperftrudure and finifh the building, Repentance is a daily work ; and we have as much need to fay everyday, as we had at our firft fetting our faces Zion-ward, Turn thou me^ and I Jloall he turned^ for thou art the Lord my God, The text holds always true ; may we be led daily further into the fweet- nefs and comprehenfive fulnefs of it. Surely after that I was turned, I repented -, and after that I was inftruded, I fmote upon my thigh : I was afhamed, yea even confounded, becaufe I did bear the rQ- proach of my youth. But I add no more. SER« SfeR. III. Chriji the covena^it of his people. 41 SERMON III. Chrift the Covenant of his People. Isaiah xlix. 8. middle claufe* I will preferve thee^ and give thee for a covenant of the people, IN this chapter we have an account of that everlafting covenant which paffed between the Father and the Son, touching the recovery and falvation of loft man. This, as it lies at the foundation of all that grace and mercy eled Tinners receive in time, both in their regeneration, calling, adoption and glorification, is neceffary to be firft confidered, before we take a view of the blefTings themfelves. Chrift's dying for them that were with- eut ftrength^ in time, depended upon fome covenant- fettlemcnt and agreement which there was about it in eternity. Therefore God the father is called in the verfe before my text the Redeemer of Ifrael^ and his holy One^ long before the Mediator appeared in the flelh ^ becaufe the plan of redemption was then laid, and he had fworn by his holinefs that whatever was promifed our furety, fhould be per- formed. Though defpifed of man, in his humbled ftate, abhorred of his own nation, yea a fervant of rulers; 42 Chriji the covenant of his people. Ser. IIL rulers ; the day fhoiild come when kings fhould fee and arife, princes alfo fhould worfhip : A faithful God would give him the heathen for his inheri- tance, and the uttermoft part of the earth for his poflefTion. Thus faith the Lord, In an acceptable time have I heard thee, and in the day of falvation have I helped thee -, and I will preferve thee, and give thee for a covenant of the people. That is, " I fee be- *' forehand the greatnefs of thy work, and the need *' thou wilt ftand in of immediate fuccours from *' heaven, in the faithful difcharge of it ; but the " time of thy help is fixed ; thou Ihalt no fooner ** call, than I will hear ; falvation is prepared, and ** laid by, ready for thee. I will preferve thee, and *' give thee a covenant of the people. I confider *' thee as the reprelenting head of all mine eled ; I ** covenant with thee for them : and as fuch I de- *^ Jive-r into thy hands for them all covenant- blef- •' fings." Chrifl is called in our text the covenant^ not barely becaufe the covenant was made with him on behalf of the eled:, but alfo becaufe the Father defigned and fet him apart, as well to apply re- demption as to obtain it. As he was to have the burden of purchafing promifed benefits for finners ; he is to have the honour of diftributing and con- ferring them alfo: for fo it follows, I will give thee for a covenant of the people, to eftahlifb the earth, to caufe to inherit defolate heritages ; that thou mayfi fay to the pr if oners. Go forth-, to them that are in dark- Tiefs, Shew your f elves. In difcourfing on thefe words I (hall Ihew, I. What this covenant touching man's redemption is. II. Hiat fuch a covenant hath paffed between the Father and the Son before ail worlds. III. Who the people are, for whom Chrift was given to be a covenant. IV. What Ser. in. Chrijl the covenant of his people. 43 IV. What are the blefTings redounding to the people by this covenant. And fo, V. Apply. I. I am to confider what this covenant touching man's redemption is ? A covenant, in the general acceptation of the word, is an agreement between two parties in any thing, or end, upon certain ar- ticles or conditions, which both freely conlent to Thus it is faid o^ Abraham and Ahimelech^ that they two made a covenant at Beerjheba^ Gen. xxi. 32. that is, they entered into a league, or voluntary agreement one with another, to maintain each other's properties, and to fee that no one did the other any wrong. Sometimes this was done by fwearing in the name of the Lord \ as in the cafe of Jonathan and Davids i Sam, xx. 42. wherein a folemn ap- peal was made to God, that he Hiould avenge all infmcerity and double dealing, if any Ihould be found in either of the parties. At other times it was done by facrifice, wherein the beaft was cut afunder, and the covenanting parties went between the halves, to fignify their wifb or imprecation that they might be ferved as thole flain beafts were, if either of them broke the covenant which they made. Thus, Jer, xxxiv. 18. This is the idea of a cove- nant between man and man : any agreement where- in a propofal is made, upon certain terms and con- ditions which both parties freely confent to, is call'd a covenant. As when we hire a fervant, fuch and fuch work we require to be done by him, and for his work we engage to give fuch and fuch wages : without the wages, we have no right to his fervice ; without the fervice, he hath no demand upon us for wages. The thing is fettled and agreed upon be- tween both, and this makes it a covenant. Such is the nature of the covenant my text fpeaks of be- tween God and Chrifl, Jehovah the Father, and J^- hovab 44 Cb'iji the covenant of his people. Ser. Ill, hovah the Son : For, *' what is the covenant of grace, *' but an agreement between God the Father and *' ChriftjUpon the great concern of our falvation?*'* The covenant of grace^ or as others call it, the covenant of redemption^ is an eternal tranfadion between the Father and Chrift ; a confultation and agreement between thefe lWO glorious perfons, how man fhould be faved out of the ruins of the fall, in a way becoming God. Hence we read of the coun- fel of peace that Ihould be between them both, Zecb. vi. 13. Peace, reconciliation, and life, to finful man, was the thing propofed; and it was a thing wifely contrived, therefore called counfeL This counfel of peace is faid to have been between them both *, becaufe it was flipulated, and agreed to, on fuch and fuch terms between both the contracting parties. Mercy to loft fmners is fhewn upon terms, articles and conditions, which were thus agreed to in eternity : Thus concerning the nature of the covenant. This leads to fhew, II. That fuch a covenant hath paiTed between the Father and the Son before all worlds ; that fuch a tranfadion and agreement is fubfifting between them on the fmner's account. Three things are needful to prove this : That there were terms made, or work demanded ; that there were promifes given ; and that there were mutual trufts between both the glorious parties \ for this covenant was an eternal tranfadtion. I . That there were terms made, or work demanded of the Mediator, which were plainly thefe four. Firft, That Chrift fhould take the name of his covenant-people upon himfelf, and become their * Thus it is well explained in a book call'd, Social Religion extmp/ifeJy where there is the moft plain, conciie, fcriptural ac- count of this glorious tranfaftion, that I remember to have met with. Dialogue V. page 29. repre- Ser. III. Chrijl the covenant of his people, 45 reprefenting head. This was the firft requiremenr, to reprefent the perfons, and bear all the names of eled fmners; and a great a6l of condefcention in the fon of God it was. Accordingly we read of him, Prov. viii. 22, 23. The Lord pojfejfed me in the begin- ?mg of his way^ before his works of old, I was fet up from everlaftingy from the beginningy or ever ths earth was, " He pitched upon me in his everlaft- *' ing counfel, before creation-work began, to be *' the head of the covenant. I was his treafure, the *' only perfon fit for fo glorious a truft." Hence the Redeemer is called in old teftament language, God's fervant^ ver. 3. of Hezekiah: Thou art my fervant^ O IfraeU in whom I will be glorified. This is an ad- drefs to Chrift ; and obferve, he is called by the name of thofe he reprefented ; becaufe he is con- fidered as given /(?r a covenant of the people. Agree- able to this in the new teftament he is called the fecond or laft Adam^ i Cor. xv. 45. Hence our dying Mediator ufes this plea with the Father on their behalf ; I pray for them : I pray not for the worldy but for them which thou hafl given me^ for they are thine. And all mine are thine ^ and thine are mine^ and 1 ara glorified in them^ John xvii. 9. Secondly, It was a term or demand upon Chrift, that he ihouid become man. The nature that fin- ned muft obey and fuffer, that falvation might be obtained in a way becoming God : The honour of God's law, the rights of his juftice, the glory of his holinefs and truth, could be fecured no other way. Hence we read concerning Chrift, Ffal. xl. 6, 7. Sacrifice and offering thou didft not defire^ mine ears haft thou opened ; (or, a body thou hafi prepared me, Heb. x. 5.) then f aid I, Lo, I come : In thevo- Inme of the bock it is written of me, I delight to do thy will, O my God -, yea, thy law is within my heart. This therefore was propofed, this was required by God the father, and no fooner required, than com- plied 46 Chrljl the covenant ofhh people. SeR. Ilf . plied with : I delight to do thy will. Nay^ he feems to think long till the day of his incarnation was fully come. His name was put down according to covenant-agreement, and he was ready. Again, Thirdly, In this body Chrift was to fulfil God's whole law. Perfed righteoufnefs though it cannot be wrought out hy us, it muft htfor us. The furety undertook for our debt of obedience, as well as fufFering. Hence God is faid to have laid help upon one that is mighty^ Pfal. Ixxxix. 19. One that could go through with the whole of Redemption- work : the Mediator's ear was bored^ to fignify, that he agreed to perform the whole fervice, and that wilhngly, which was to he obedient even unto death. Fourthly, It was a fpecial term of the covenant, that Chrift fhould feal all his obedience v/ith his blood. This was a principal article in the ever- lafting covenant, and the hotteft fervice Chrift was to perform, and therefore particularly infiftedon by the Father. Accordingly he faith, John x. 18. I lay down my life, — This commandment have I received of my Father, Somlfa.Ym, 10. When thou fh alt make his foul an offering for Jin ^ &c. He confented in this everlafting covenant to be fin, and a curfe for his people. " I will be furety for them •, at my hands " ftialt thou require them." In this view Chrift was a Lamh Jlain from the foundation of the world, Thefe are the terms of the covenant. 2. In this covenant there were promifes given. Chrift thus firmly and freely confenting, and bind- ing himfelf to perform thefe terms and conditions required; in purfuance hereof the Father makes promifes to him. As, Firft, That he would fit Chrift for his v/ork. Ifai. xi. I, 2. There fhall come forth a rod out of the ft em of Jeffe^ and a branch fh all grow out of his roots. And the fpirit cf the Lord fJoall refl upon him, the fpirit of wifdcm and underjtandi?ig^ the fpirit of counfel and Ser. III. Cbrijl the covenant of his people. 47 ^nd mighty the fpirit of knowledge and of the fear of the Lord, Chriil's human nature was a creature, and {o could not furnifh itfelf with needful gifts for this great undertaking. As united to the God- head it was prefer ved from fin, but it was needful that there fhould be alfo conftant communications from the Spirit to preferve and uphold it, and fit it for the fervice to which it was called. Upon this account we read, John iii. 34. God giveth not the fpirit hy meafiire unto him. He needed not this as God, but as man. Hence Ffal, Ixxxix. 20. God is faid not only to have laid help upon hitriy but to have put help in him-, JVith my holy oil have I anointed hiMy with whom my handfhall be eflablifhed, '' I have " fet him apart for my fervice, and filled him " with my Spirit." He is anointed with the oil of gladnefs above his fellows ^ Pfal. xlv. 7. None ever had his work to do, none ever had his fupply, to fit him for it : The phrafe is taken from the cuf- tom of fetting apart to the extraordinary offices of Prophets, Priefts and Kings : Chrifl, as Mediator, was called to execute all three ; and he was by this undion of the Spirit eminently fitted for every one. Secondly, The Father promifed to affift Chrift in his work, P/^/. Ixxxix. 21, 22. JVith whom my handfhall be efiablifJoed^ mine arm alfo fhall not ex ah upon him ^ nor the fon of wickednefs affect him, Satan had much to do with Chrift, though he found no- thing in him, "John xiv. 30. He was tempted in the wildernefs, and tempted on the crofs \ earth and hell were both fet againft him •, but from God he received his commifiion, and from him he looked for protedion and (Irength. Accordingly his hu- man nature was fupported by an invifible power ; He was led by the spirit into the wildernefs to be tempted of the devil y Matth. iv. i. but he was not left there to be overcome by him ^ he fuffered^ being tempted ^ Heb. 48 ChriJ} the covenant of his people. Ser. III. Heb. ii. 1 8. but he never fell by any temptation % even when God's hand and fword awoke againft him ; everlajiing arms wtrc underneath him ; neither force nor fraud could bring him to think hardly of his Father, or to make any Hop in the work which God had given him to do. Here was a promife given, that there fhould be no exading, nor any afflidlion, further than what was appointed before- hand, and provifion made againft it, in the ever- lafting covenant. Thirdly, The Father promifed to carry Chrift fafely and honourably through his work. The work which he had begun he fhould certainly perform ; God was at his right hand^ fo that he could not he moved y Pfal. xvi. 8. Behold my fervant whom I uphold^ mine eleB in whom my foul delight eth ; / have j>ut my Spirit upon him. He Jhall not fail ^ 7ior be difceuraged^ till he hath fet judgment in the earthy Ifa. xlii. I, 4. Upon this covenant-promife his eye was fixed, through the whole courfe of his obedience on earth, and to this he fled in the laft article of it. When flefh failed, and fpirits failed, his heart, his truft, and his hopes, were neither of them moved. See how he owns relation when the darkeft cloud covered him ; My God, my God, why hafl thou for faken me ! Mat. xxvii. 46. I am thine ftill ; thy fon, thy fervant, thy volunteer ; mi7ie ear hafl thou opened-, why am I thus forfaken ? But thou art holy, O thou that inhabit eft the praifes of Ifrael, Pfal. xx. 3. Thy covenant promifes fail not : Our fathers trufted in thee: they trufted, and thou didfl: deliver them, ver. 4. / was caft upon thee from the womb \ I fhall be upheld by thee ftill. Be not far from me, for trouble is near, for there is none to help, ver. 10, 11. None other helper I need \ none I crave ; but help from thee I afk, I demand, I have. The blefled Jefus was not delivered from death, but he was ftropgly fupported in dying. He pleaded the pro- mife Ser. hi. Chrijl the covenant of his people. 49 mife which God gave him in covenant, and found it fure. Of this he received the grant before, and he expedled and had the fulfilment of it then : He Jhall cry unto me^ Thou art my father^ my Gody and the rock of my fahation^ Pfal. Ixxxix. 26. Fourthly, The Father promifed Chrifl: a feed to ferve him ; and great glory after this his work was ended. Ifa. liii. 10. When thou flo alt make his foul an offering for fin ^ be fJoall fee his feed^ he fJ:) all prolong his days^ and the plea fure of the Lord fhall profper in his hand. He fhall fee of the travail of his foul^ and be fatisfied^ Pfal. ex. 3. ny people fhall be willing in the day of thy po'uoer^ &c. A biefTing this, which comes to him through the covenant, becaufe it was promifed him in it. Pfal. Ixxxix. 28, 29. My mercy will 1 keep for him for evermore^ and my covenant fhall Jland faft with him : his feed alfo will I make to en^ dure for ever, and his throne as the days of heaven. This was x\\^ joy that was fet before him, for the fake of this he defpifed thefhame^ Heb. xii. 2. His children and he fhould one day fee their Father's face with joy, though from him it was awfully hid then. There were becoming wages annexed to this his work : After the crofs was to come the crown. He humbled himfelf, and God hath highly exalted hiniyand given him a nafne above every name, Phil. ii. 9. There was a perfonal glory put upon Chrifl ; he (lands in the midft of the throne as the Lamb that had been flain; all rule and authority is commit- ted unto him as Mediator : he keeps the keys of hell and of death; and fits as an Advocate in the virtue of that blood which he flied as a Redeemer. And then there is his glory as head of his feed : Be- ing given to him in covenant, they fliall be brought by him to take hold of the covenant, (as in the Pfalm before quoted, ex. 3.) ^heyfJoall be willing They fhall be brought to bow before his fcepter and there fhall bq a numerous fucceffion Qf them D they 5A Chrijl the covenant of his people. Ser. III. they fliall exceed the drops of morning dew. He Jhallfee of the travail of his foul ^ and be fatisfied. It is owing to thefe promifes of the covenant, that the church is built fo firm, that it Hands fo fure. It is the Redeemer's throne, and therefore /'/ fJoall abide as the days of heaven. There fhall be a church where his name fhall be known •, where his praifes Ihall live, fo long as there is a world -, nay, when the world fhall be burnt up, the Redeemer's throne fhall flourifh flill ; mercy fhall be built up for ever ; it begins to take place in time, but it runs parallel with eternity. Oh I look for the mercy of our Lord Jefus Chrifl, that mercy which was promifed to him, that mercy which he lives to give you, unto eternal life ! Thefe were the promifes given in the covenant. 3. In this covenant there were mutual trufls which the glorious parties repofed in each other. God the Father trufted his Son that he would come in the fulnefs of time to do his will, in making good the articles of his redemption-work ^ upon the credit of this, all old-teflament Saints were faved, Rom, iii.. 25, 26. God the Son trufts the Father, now the ranfom is paid, that upon the condition hereof, he will juflify and fave all thofe that remain to be gathered in. Hence it is that the Father is called in this covenant, IfraePs Redeemer, and his Holy One^ ver. 7. And in making it, is faid to have f'uoorn by his holinefs that he will not lie unto David, Pfal. Ixxxix. 35. Well ; thefe were the propofals Chrift confented to, thefe were the promifes given him in purfuance hereof, and thefe the mutual trufts between the Father and him : All thefe things taken together niake it appear, that there was luch a covenant, and on what account this covenant was entered into, wherein is all our falvation and all our defire. I go on to confider, III. Wha Ser. III. . Ckrifl the covenant of his people. 5 r III. Who are the people for whom Chrift was given as covenant. / will preferve thee^ and give thee for a covenant of the people. They are fpoken of here indefinitely, but in other parts of the word of God, they are fpoken of as a definite number, whofe 7iames are written in the Lamb's hook of life^ Rev. xiii. 8. Chrift took down their names, for whom he agreed in the covenant of life ; a needlefs thing, if all men without exception have life by him. But fuch whom Chrift undertook for, are called his feed ^ his children^ his floe ep^ his own people, formed for himfelf, in oppofition to the whole world that lieth in wickednels. Thofe he inter- ceeds for in heaven. And^ faith he, / pray for them^ I pray not for the worlds John xvii. 9. Chrift covenanted for none in eternity, but fuch whom the Father undertook fhould believe on him in time. By his knowledge floall my righteous fervant juflify many ; for he floall bear their iniquities^ Ifa. Ixiii. 1 1» Would you know particularly who thefe were ? 1. They are fuch as are brought to feek happi- nefs and life purely upon the footing of this cove- nant. This^ faith David with his dying breath, is all my falvation^ and all my deftre^ 2 Sam. xxiii. 5. Such are under grace. All their expe(51ation and hopes are from God's covenant, not their own doings. Covenant- pardon, ri.ghteoufnefs, ftrength, fupports, comforts ; on thefe their fouls live. God^ teaches them to renounce all other holds. 2. The Meffenger of the covenant is their delight. Mai. iii. i. The Lord whom ye feek floall fuddenly come to his temple^ even the Meffenger of the covenant^ whom ye delight in. God's chofen is their chofen too. They have ventured their fouls upon Chrift, they cleave to Chrift, they rejoice in Chrift, as the foundation, the fecurity, the life^ yea, the all of the covenant. This is a good evidence of intereft in the covenant. Da 3. They 52 Chrijl the covenant of hh people. Ser. IIL 3. They are fuch as have the Spirit of the co- veitant in their hearts. You may judge whether you have this blefling three ways. Whereever the Spirit is given he comes as a fpirit of grace and fuppHcation. Chrift's Father is our Father, and we go to him, in a way of faith and prayer, as fuch. Moreover, he is a Sph-it of liberty : Such are ative to God. Though once darknefs, now they are light ; though once enemies, now they are friends j. though once bound, now they are free. Again, he is a Spirit of fandiiication and holinefs. Where there is a living on the grace of the covenant, there will be a living in the duties of the covenant : / 'uoill 'put my fpirit within them, and they Jhall keep my Jtatutes, aiiddothem^ Ezek^xxxvi. 27. This leads t6> confider, IV. What are the blellings redounding to the people by this covenant. Firft, By this their r^///;/^ is fecured. "Thoujloalt fay to the prif oners ^ Go forth ^ ver. 9. The day of our effectual calling, is the day of Chrift's power. God remembers this holy covenant, w^henever he quickens and draws a dead fmner to Chrift. The price is paid, therefore God is but faithful and juft to his Son, in fetting the poor captive free. Secondly, In virtue of this covenant, all grace is tsreafured up for thee^ believer in Chrift. Look to Jefus ! the all of the covenant is comprehended in him ; through him grace reigneth. There is your fulnefs, your (lock, your riches. Improve Chrift more, and your life will be more comfortable and fruitful. Thirdly, AH fellowftiip and communion with God is by virtue of this covenant. It is through Chrift, as ourcovenant-reprefenting-head, that be- lievers draw nigh to God, Ihh. x. 22. Fourthly, Se'R. in. Chrijl the coveii ant ofhts people. 53 Fourthly, In virtue of this covenant eternal life is given \ Tit. i. 2. In hope of eternal life^ which G&d Xbat cannot lie, promifed before the world began. Thou haft nothing of thine own to plead •, but thou mayft plead, Chrift hath died. The inheritance is pur- chafed and p.romifed, therefore it mufl be fecure. Thefe are tlie bleflings redounding to the people by this covenant. Which brings me, V. To apply or make fome ufes, by way both of dodtrine and pradice. Use I. Chrift and his feed are comprehended in one and the fame covenant. He was firft chofea in order of nature, then they were conGdered and chofen in him ; Chrift as the head, they as the members : Chrift as the root, th^y as the branches : He ftands in th^i covenant not as a fingle perfon, but as the reprefentative head-, the common root of all his pofterity. / havje made a covenant with my chofen^ that mercy fhall be built up for -ever for his feed, and my covenant fhall be eftabliftied with them, Ffal, Ixxxix. %^ 3,4. The fame covenant which is naade with Chrift as God's chofen is eftablifhed with his feed. Not two different covenants, but one and the fame covenant. For diftindion's fake, divines have often confidered that part of the co- venant which relates to Chrift, as undertaking to be our Mediator, performing the conditioijs., azid re-^ ceiving the fpecial promifes made to him, under the name and notion of the covenant of redemption: The other part of the covenant, wherein we are con- fidered as having an intereft in the bleflings pur- chafed by him, they call the covenant of grace,'' But D^ thefc * Upon difFerent views this diftinOi^nis mnintained by many, as Dr. O^en, Mr. Charnock, Mv.F/a'-vel, Mr.Gi//r/}U, Sec. If is explained in a fenfe confillent with the perfe(^tions and grace ,i>fQod» But by oythcis it is ^ade a foundation ibr Gods en- tering 51- Chrifl the covenant of his people. Ser. IlfJ thefe conditions were performed by him as our furety, cur kinfman-redeemer ; and thefe promifes which he received of the Father all redound to our teinporal and everlafting advantage. By the blood of the fame covenant he made fatisfadbion, and we obtain deliverance. As for thee alfo^ by the blood of thy cc-venant^ I have fent forth thy prifoners out of the pi: IV herein is no waier^ Zech. ix. ii. Use 2. That which is a covenant of grace to us, is a covenant of 'K^^rL' to Chrifl. We are jufti- fied purely by the Father's grace, but t\\\svfz,s through the redemption which is in Chrifi'Jefus^ Rom. iii. 2,4. He paid the price, we receive the reward : Chrift's death was the means of our life. He obeyed for us, and fuffered for us, or elfe we muft have pe- rillied everladingly in our fins. Chrifl received nothing by way of gift, but what he alfo obtained by way of purchafe. By the fweat of his blood he obtained eternal redemption for us, and fo entered Into his own glory. Luke xxiv. 26. Ought not Chrifl to have fuffered thefe things^ and to enter into ^lory ? There was a neceflity for it ; becaufe he had confented thus to do in the everlafling covenant 5 and juibice made no abatements, not in a fingle ar- ticle. He earned his crown before he put it on. The covenant is a covenant of grace to us, but of works to him. Use 3. Hence we learn the meaning of thofe phrafes, wherein God is faid to make a covenant with man. As Jer, xxxi. 31. I will ^ faith the Lordy mcike a new covenant with the houfe of Ifraely &c. and tering into another covenant with us, whereof faith, repentance, and fincere obeditncc are made the terms. Our Aflembly of Divines therefore confidered them as one and the fame covenant. f* The covenant of grace (fay they) was made with Chrifl as *• the fccond Adam^ and in him with all the eled as his feed." Lorger Catechiim, Queft. xxxi. This qucflion is difcuiTed with freat accuracy and judgment in Df. Kidgkyt Body of Divinity, •ol. L p. 362—373. If4. Ser. III. Ch^iji the covenant of his people. 55 Ifa. lii. 3. I will make an everlafting covenant with you^ even the fur e mercies of David, Thefe words evi- dently refer to the covenant in my text, which was made with Chrift our reprefentative-head. Now how can this covenant be made with us ? We have nothing to give God which he hath not a right to demand ; and whatever we have, we have received j and what he gives furely he may require and call back again : on thefe accounts no covenant can properly fpeaking be entered into between God and man. But the plain meaning of fuch fcriptures is this"; either that God enables us by his fpirit and grace to lay hold on his covenant, to bottom all our hopes of falvation upon it, as Ifa, Ivi. 4. Thus faith the Lor d^ unto the eunuchs— that take hold of my covenant^ &c. or elfe they denote the abfolute grant and free beftowment of fpecial bleflings upon us. God's covenant with us is a mere promife of abfo- lute grace j thus Jer, xxxi. 33. This Ih all he the co- venant that I will make with the houfe of Ifrael^ After thofe days^ faith the Lord^ I will put my law in their inward parts^ and write it in their hearts ^ and I will he their God^ and theyfhallhe my people — and they flo all all know me, from the leaft of them to the great efi of them^ faith the Lord: for I will forgive their iniquity y and I will remember their Jin no more. So again, Ifaiah lix. 21. As for me, this is my covenant with them, faith the Lord, My fpirit that is upon thee, and my words which I have put in thy mouth, fhall not depart out of thy mouth, nor out of the mouth of thy feed, nor out of the mouth of thy feeds feed, faith the Lord, front henceforth and for ever. Here is no condition ^ all is abfolute and free. No bargaining, no flipulation or agreement on the creature's part ; but it is a mere promife of abfolute grace to us and our feed. This is further confirmed by thofe fcriptures, where God*s covenanting is applied to inanimate things : thus we read of his covenant of the day and night. D 4 Jer, 56 Cbriji the covenant of his people, Skr. Ill, Jtr. xxxiii. 35. Here can be no compadl or agree- ment, but there is an abfolute promife, that they fhall ever continue, to the end of time \ and by it is the ftabihty of this covenant in my text illuftrat- ed. In this fenfe then are we to underlland all thofe expreffions either in the old or new teftament -which fpeak of God, as making a covenant with man. Use 4. Hence we fee the ground of the ftlva- tion of old-teftament faints ; They were juilified and faved upon the foot of this covenant. The com pad was made, though the articles were not fulfilled. Chrifl had not fhed his blood, yet through the blood of the covenant they werejaved, Zech. ix. 11. The reafon is this : God trufled Chrifl, knowing him to be able and faithful ; upon the perfonal cre- dit of the glorious Mediatoj: they were received up into glory. And now Chrifl. trufls the Father as to the reft of his eled, that they in due time fhall be brought to glory ; for God is faithful who l?ath fromifed. This fliews us farther, Use 5. That the fubftance pf the covenant was the fame, under both teftaments ^ only the difpen- fation of it varies. The covenant made with Abra- ham^ Jacobs David, &c. was a covenant not of works, but of grace. J will be a God to thee and thy feed after thee-, ispure gofpel^ not law. Hence faith the apoftle, Gal.iii. 8. ^he fcrifture forefeeing that God would juftify the heathen through faith^ preached before the gofpel unto Abraham^ f<^ytng. In thee Jhall all nations be bleffed. The way of God's revealing the grace of the coyeqant under the old teftament, was in types, fhadows, facrifices, 6fr. which all pointed to Chrift. Now it is in the word, ordinances, prpmifes, ^c. The cpvenanp is one and the fame, only the method varies. Use 6. What hath been faid fhews, why Chrifl is called in the text the covenant pf his people. It is becaufc Ser. III. Chrijl the covenant of his people. 57 becaufe he is all in all in this covenant. To him the terms were propofed, with him the covenant was made ; all the concerns of the covenant-people are committed to him ; all the bleflings that were promifed are repofed in him ; he is the Surety, MefTenger, Prophet, Adminiftrator, Head of the covenant. All grace and mercy comes through his hands. All refts upon Chrift ; he is the foun- dation, he bears up the pillars, he fupports the whole building of mercy. To whom be glory in the church throughout all ages. Amen. Two or three practical ufes. Firft, Admire the love and grace of this cove- nant : The love of the Father, that he fhould as it were confult about your falvation, and treat with his Son for you : And the love of Chrift, that he fhould ftick at no ternis to redeem and iave you. Yhe love of both is a love which paiTeth knowledge. Secondly, Look more at Chrift in every cove- nant-bleffing ♦, even common mercies have more of Chrift in them than we fee ; our eafe was bought by his pain, our comforts by his crofs. Receive a}I bleflings in Chrift ; you receive all for him. Thirdly, This may be improved for the believer's comfort, whatever his wants are •, it is a fure cove- nant, an ordered covenant, a full covenant ; Chrift is thy covenant, therefore in all thy dangers, weak- nefles, fnares, thou art fafe : In all thy wants thou art provided for; in all thy fears thou art prevented. Of thee he afked life, thou didft freely give it, even kngth of days for ever. So long as Chrift thy co- venant lives, all will be well. He will guide thee with his counfely and afterwards receive thee to glory. 3ERM0N 58 Chrifl thejkepherd of his people. Ser. IV^. SERMON IV. Chrift the Shepherd of his People, Isaiah xl. 11. He jlo all feed hhjiock like ajhepherd: Hejhall gather the lambs with his arrriy and carry them in his bofom^ and Jhall ge fitly lead thofe that are with young. IfN thefe words are four things } L A defcription of the church, and people of God, for whom Chrift undertakes, under the notion of a flock, II. The character and relation Chrift bears to them as fuch. He is thtir Jhepherd, III. What he does for them as fuch. He Jhall feed his flock y like a [hepherd. IV. How he does it : In a way which is fuitable to every one's circumftances and condition. Of each of thefe fomething Ihali be ipoken, as it pleafes God the Spirit to help. I. A defcription of the church, and people of God, under the notion of a flock. — With refpedt to God they are called a flock, becaufe they are fe- parated Ser. IV. Cbrifl thejljepherd of his people. 59 parated from the reft of mankind in his own eter- nal purpofe, and given to the Lord Chrift, to re-' deem, fandify, and fave them. A flock is a com- pany of (heep, which is the property of fome owner: a part of his goods, and fubftance, which are there- fore left in truft with a perfon qualified to take care of them. The eled, though fcattered up and down in the world, are gathered together in Chrift: when or wherefoever they live in the world, they are equally given to Chrift in the everlafting cove- nant ; he took the charge of all, and will give it up another day with confidence, and comfort ^hofe that thou gavejl me I have kept^ and none of them is lofty John xvii. 12. With refpedt to the Lord Jefus, the church is called a flock ; becaufe he brings them into his fold; calls them out of a natural ftate, into a ftate of grace, and fellowlhip with himfelf : Rom, i. 6. Among whom ye are alfo the called of J ejus Chrift. He applies the fruit of his purchafe, and death, and a new nature, John x. 9. I am the door^ by me if any man enter in^ heft^all he favedy andftoall go in and out ^ and find p aft ure. With refped to other men, among whom be- lievers converfe, they are called a flock upon a threefold account. J. As they are helplefs. What fo feeble, and help- lefs as poor ftieep ? if the owner takes no care of them, they are loft. Believers are God's heritage, and therefore expofed to the perfecuting rage and malice of men. Look through all the ages of the world, and of the church, and you will find the people of God to have been a poor, and an afflided. people. Their refuge is on high : Chrift is their ftrength, if they have any quiet among the nations,, it arifes from him, who ruleth in the nations, or, who cutteth off the fpirit of princes. Becaufe they ar^ not of the world^ therefore the world bateth them. ^. They 6o Chriji the Jhepherd of his people. Ser. IV. 2. They are harmlefs. There is no evidence we are the fons of God, // we are not blamelefs^ and harmlefs^ without rehuke^ Phil. ii. 15. A Iheep will take injuries; but it is not, like other cattle, prone to return them. Patience under contradiction and reproaches, Chrift has taught us by his word and example. Anger reftetb in the bofom of fools : God takes us off from the very thought of venge- ance, claiming that as his own prerogative : Venge- ance helongeth unto me^ Iwillrecomfence^ faith the Lor d\ and again, "The Lord pall judge his people^ Heb. x. 30. 3. Sheep are ufeful, therefore the church is com- pared to a flock. Whereever a believer is, God's blef- iing goes along with him. PharaoJfs houfe was blef- fed for one Jofefh. Paul, in the fhip, was tKe fecurity of all the crew. The holy feed is the fubjiance of the Landy Ifa. vi. 13. The ftate, yea the whole world would fall to pieces, were it not for a few believers that are in it. Believers are a blefling by their prayers, and a blefTing by their example. What- ever others do, when they ad like themfelves, they know that they have a generation- work to ferve before they fall on fleep ; and they are careful to fulfil it. II. The relation Chrifl (lands in to them, as a Jheph^rd, Two things are implied in this relation j care and tendernefs. I. Chriit's charader as a fhepherd, neceflarily in- fers care. Thus Jacob fpeaks, in his appeal to La- ban, whofe fheep he kept : In the day the drought confumed me, and the frojl by night ; and myjleep de- parted from mine eyes. Gen. xxi. 40. And this is fur- ther intimated Pfal. xxiii. i. ^he Lord is my pep- herd j I pall not want. Chrift has his eye upon every ^believer's perfon, and upon all his wants. Whatever grace thou want- eft, for temporals or fpirituals, it is committed unto Chrift. He has undertaken to keep thee in all thy ^ays: to be thy guide to death j and thy guide through Ser.IV. Chrijl the Jhepherd of his people. 6i through it. Thy times are all in his hands. Where- ever thou art, Chrift is, to uphold, if not to com- fort thee. John was in Patmos-y Jeremiah in the dungeon ; the church in the wildernefs ; but neither of them were alone : Chrift fupported, fed, and comforted them. He waits to be gracious ; and his eyes run to and fro through the earthy tojhew hitnfelf ftrong^ 2 Chron. xvi. 9. It is a blefTed word, that Chrift fees with his own eyes, not another's, as kings and great men do ; nor do thefe eyes of his walk, but run , whereever danger or diftrefs is, there is he : all things in the earth are noticed by him ; yea, the very hairs of thine head are all numbered t they run to andfro^ to denote the diligence of pro- vidence ; his care is repeated ; he looks this way and that. His eyes are not confined to one place, or fixed upon one objed -, but are always moving about from one place to another : and his care en- gages his ftrength : He difcovers thy dangers, to prevent them : Chrift is wife to fee, and ftrong to fave. In darknefs, as well as light, his eye is upon thee : when thou art favoured with his fmiles, and difcouraged by his frowns. The relation of a ihep- herd implies care. 2. It implies compaffion, and love. He Jhall feed his flock like a fhepherd \ i. e, he will ad to- wards them with the greateft tendernefs, fympathy, and love. His grace comes freely, without grudging; and it is given to his poor neceflitous members, without upbraiding. There is a neverthelefs^ with which the good fhepherd helps, and faves, and re- ftores his fheep, Pfal. cvi. 8. never thelefs he faved them ; notwithftanding all their fin, unworthinefs, provocations ; yea, before they repented, or reform- ed ; and that for his name's fake. Though we fail in our duty to Chrift, he will not fail in his love to us. He does not always wait for our prayers, cries, or humblings, before he feeds, and chears, and delivers 62 Chriji the floepherd of his people. Ser. I V. delivers onr fouls : but does all with a Ibvereignty like himfelf •, for his name's fake. It is well for us, Chrift does not always deal by us according to our own rules. The wandering, not the returning iheep, are reftored ^ the needy are fed j the diftref- fed are pitied ; the loft found : why ? but, becaufe he feeds his flock like a fhepherd. His own love is the rule of his adbing towards us ; not our defires, hungerings, thirftings. The poor fheep know not what their weaknefs or wants are : they cannot ap- ply to the fhepherd ; but he goes to them and takes, and delivers his fheep, out of all the places where they have been fcattered in the cloudy and dark day^ Ezek. xxxiv. 12. Care and tendernefs are implied in the relation Chrift bears to his people as a fhepherd. III. We are to confider what Chrift does for his church and people as their fhepherd : Or what are the branches of his paftoral work, wherein his care and tendernefs are made to appear. Hejhall feed: Feeding, as all agree, is a general word, whereby all is intended that is neceffary to be done, for the fafety and welfare of a flock : this may be branched out into feveral particulars. As, I. Chrift, as a fhepherd, provides pafturefor his church and people. There is no living without food : this Chrift has provided for his fheep in rich abundance ; and has alfo taken care, that they fhall thrive by it. David expreffes the language of every foul that is in health and profpers, Pfal. xxiii. 2. He maketh me to lie down in green pajlures, he feedeth me hejide the flill waters. God's word, every line where- T^f Chrift fills, is pafture, which cannot be eaten bare or burnt up. The more trying the difpenfa- tion, the fweeter the word. It was David's delight, elfe he had perifhed in his afHidion. Go in and out ; from publick, to private duties, from the do- fct, or family, to the fhop ; and then again to the houfe SeR- IV. Chrijl the Jhepherd of his people. 63 houfe of God ; there is fomething fuitable, and fatif- fying in God's word : growth, comfort, reproof, guidance, and every blefling the believer needs. So ordinances are pafture : though mean in themfelves, they are fweetly refrefhing, when quickened and filled by the Spirit : I fat down under his Jhadow with great delight ^ and his fruit wasfweet to my tafiCy Cant. ii. 3. The Spirit alfo, what a precious ledure does he read upon the providential difpenfations of God towards ourfelves or others, in the church, or, the world ? Whoever the Spirit has to deal with, he caufes them to profit. Sometimes, our crolTes be- come food, and our very tears prove like the fpiced wine of the pomgranate. We mull have loll our fweetell fellowfhip, had we been without fome of our foreft crofles. M'z^r- comforts, abundantly re- compenced to the penitent Mz^r- trials, Pfal, xliL 6. As a fhepherd Chrift provides pafture for his church and people. 2. He proteds againft rapine. A good fliepherd when he has led his Iheep into green pafture, pre- ferves them from the evils to which they are expofed in it. ^hy fervant^ fays David, kept his father* sfheepy and there came a lion, and a hear, and took a lamb cut of the flock \ and I went out after him, and fmote. him, and delivered it out of his mouth, i Sam. xvii. 34. There is a lion in that very way, wherein Chrift has appointed we fhould walk : oppofition from with- out, and from within. Inbred lufts endeavour to make a prey of us ; and Satan the deftroyer is never off the watch for us. In holy ordinances, are we free from (inful and unruly thoughts ? even our very food, is it not poifoned by the corrupt dodlrines of feducing teachers? The ftill waters of the fanduary are muddied by the out-breakings of corrupt lufts. There are fome who climb over the wall, to kill, and to fteal, and to deftroy. W^hence is it any of us cfcape fo many and fo fubtle qnemiesj but becaufe 64 Cbrift the Jhepherd of his people. Ser.IV. we have prote6lion from our good jQiepherd, who fiands and rules in the firength of the Lord^ in the majejly of the name of the Lord his God-:, fo that they who are ruled by him Jhall abide^ Micah v. 4. The whole kingdom of Satan, the ftrong-holds of fin, the high imaginations, and all the ftrength, and malice of the world, fink before him. Every diffi- culty which lies in the way thou fhalt break through: No ; but thy king fhall pafs before thee^ and the Lord at the head of thee ^ Micah ii. 13. 3. As a fhepherd Chrift brings back them that are ftrayed. Thou reflorefi my fcul^ Pfal. xxiii. 3. Much of his tendernefs and compafiion lies in this: when believers go out of the way, Chrift pities, and reclaims them. Our infirmities Chrift is touched with the feeling of: he cannot bear fin or Satan Ihould worry us too long, and beyond what we are able. Though we fall into fin, the bleflTed Jefus will not fufFer us to continue in it. Feter was gone back many degrees, elfe he had not denied him with folemn oaths and impreca- tions -, but a look from Jefus fetched him again. Chrift will make thee more humble, watchful, holy and heavenly-minded by thofe temptations which have been a wound to thyfelf, and a fhock to others. 4. Chrift, as his peoples fhepherd, heals the dif- eafed. ^he difeafed have ye not yet flrengthened^ nor heal- ed that which wasfick^ is his charge againft carelefs fhepherds, Ezek. xxxiv. 4. We have many infirmi- ties, more than we know of : pride, worldlinefs, vanity of thoughts, loofenefs of converfation, negledt ofordinances^thefeChrift heals, befides thofe wounds, the fears of whereof will be carried to our graves, which have been gotten by prefumptuous fins. Oh! the love of Chrift, were it but duly confidercd ! His holy foul hates every fin ; it is an abomination, a wound to him : his ftieep are full of fores of this kind, yet he bears with them, binds them up, and heals S'^R. IV. Chriji the covenant of his people. 6^ heals them with his own hand, and keeps from thofe fins for which no provifion is made in the everlaft- ing covenant. I come now to confider, 4. The way in which this is done ; fuitably to every one's circumftances and condition. Hejhalt gather the lambs, &c. 1. Chrift's carriage towards his flock, is accord- ing to their ages. Some are babes inChrifl:; fome young men j fome fathers; coniidcring them mem- bers of gofpel-churches, of which Chrifl is the head : view them as conflituting the flock, over which he is Ihepherd, fome are fheep, others lambs. Is there any place in his heart tenderer than others, his lambs fliall be laid there : a poor lamb is not thruil on with the fame fpeed grown flieep are : no ; the fiiepherd clafps his arms round it, and lays it for the fake of warmth in his bofom : thus Chrifl: deals with his little ones. Young Timothy was not expofed to thofe trials at his firfl: fetting out into the minifl:ry, like Paid the aged. Chrift's yoke is lined with love : it is faid of the child Samuel, that he grew, and the Lord was with him, 1 Sam. iii. 19. Let none be afraid of making too early a choice of Chrift : you cannot be under his rule and govern- ment too foon. Wifdom's ways are ways of plea- [antnefs, Chrifl; deals by young converts, as God did by the children o'Llfraelin the wildernefs ; he would not lead them through the land of the Phi- iiftines, left they fliould fee war, and their hearts be difcouraged becaufe of the way. Often they have 2. fweeter relifti of the promifes, greater enlargement in ordinances, more fenflble conquefts over their spiritual enemies, than believers of longer ftanding in Chrift, 2. It is according to their ftrength, or weaknefs. Such as cannot walk fliall be carried; and they that are heavy-laden fliall be gently led. Comfort your- fcives with this, noae of the flock fliall be left be- E hind. 66 Chriji thejhepherd of his people. Ser. IV. hind. Some may be fheep as to their {landing 5 yet weak as to circumftance and condition. Long and fore outward trials bow down the foul ; fharp and frequent affaults from Satan, drink up the fpi- rits : to walk in darknefs under apprehenfions of God's wrath, brings wearinefs and fainting. Now, Chrift fuits his grace to fuch according to their needs. Every grace is given to be tried \ none to be overborn. Ufually when creatures frown, our Jefus fmiles. If the confiid: between flefh and fpirit be fharp, the conqueft is fweet. Light cometh in the mornings after a night of great darknefs, afflidion, and forrow. One view of Chrift's heart, and the fecret of his love, reconciles to all pad fufFerings, temptations, and trials. Thy God will not chaften thee beyond thy flrength. That foul can never fink, under whom everlafling arms are. A weak believer is flrong when held in Chrift's arms, and com.fort- able when lying in Chrift's bofom. 3. It is according to the difficulties or dangers his fheep are in. The bofom is a place of fafety, as well as of endearment : This fuppofes danger. Many of our dangers are imaginary, not real : we cry for grace and comfort, rather for a future ftore, than for our prefent ufe. The promife from which Chrift feldom varies, runs thus, As thy days^ fojhall thy firength hCy Deut. xxxiii. 25. till thou art called to rough and tedious ways wherein thou canft not walk, before thou expedeft to be carried with the lambs, or led with thofe that are with young. When tribulations abound /(?r Chrift, thy confolations fhall abound hy him. Use I. This do6lrine affords a juft word of re- proof to thofe who are fhepherds under Chrift, but a6l not according to his example towards the flock they are appointed to feed. Knowledge of the ftate of the fiock is one great, though much negleded branch of a paftor's office. a. How h. Ser. IV". Chrijl the JJjepherd of his people, 6j 2. How lliould Pjuls long to be under the care of this good fhepherd ? You are expofed to wolves and devils, to all errors and fin, whilfl; you keep off from Chrifl; there is no fafery for you, but only in his arms ; no provifion but in his covenant. You may try the hulks of fenfual pleafures, and creature- comforts ; but they are not bread. I am the hread of life. Till you come into Chrift*s fold, you lie expofed to all danger. 3. How fafe. are all the faints? None of Chrifl's fheep fliall periili. Though in the wildernefs, they fliall have fafe condud through it. Chrift is with them in every danger, and in every fear. Sheep are not left to graze, and feed by themfelves. Thou art weak, but Chrift is ftrong. He has received a com- mandment to fave thee, and his own heart is in it. If reconciled, and brought home by his death 5 much more being reconciled we fliall be faved by his life. 4. What a bleffed plea is here for the church in dangerous times. Chrift will fpare his flock, and the land for their fake. If the owner is regardlefs of them, who fhould be concerned for them ? He fhall feed his fiock like afloepherd'^ that is plea fut- ficient. Others may be bent upon ruin, but Chrift is exalted to fave : Say ye to the cities of Zion^ Behold your God. 5. With what boldnefs may the people of Chrift attend upon all holy ordirJmces. They are defigned for your fupport, till you get above them. Fear not^ little flock^ it is your Father'' s good pleafure to give you the kingdom : eternal life at laft infures every needed blefTmg by the v/ay. Therefore you may fing with the Pfalmift, The Lord is my fJ^^epherd^ JJhall not want^ E 2 S E R^ 63 God the Judge of all Ser. V. SERMON V. God the Judge of alL Heb. xii. 23. The laft claufe but one. And to God the Judge of all. THESE words at firfl: reading ftrike terror. It is an awful thing for a finfui creature to appear before God the judge of all : but in Chrift Jefus this God is a reconciled God, and fo is the jufiifier of all them that believe: thus confidered they fpeak comfort. With this view our apoftle men- tions them in the text, as bearing a large Ihare in thofe fpecial privileges which the faints under the NewTeftament are admitted unto. And with this view I have read them, for the fubjecl of yourpre- fent meditations : That we may know at what door, moreefpecially, our peace and comfort, and all holy fellowfhip cometh in •, namely, by coming to, and converling with God, Misjudge of all, I fliall take up as little of your time as may be, in fhewing the conne6lion of thefe words, or ex- plaining thofe other privileges which they are here connedled with. It S E R . V. God the Judge of alL 6 9 It is plain our apoftle is comparing the difpenfa- V«n of the law, with that of the gofpel. The giving of the law was attended with/r^ and blacknefs^ and darknefs^ andtempeji^ ver. 18. by which is fignified that dread and terror which fills the foul, when confcience is under the arrefl of a broken law. There is no enduring that which is commanded. Mofes h'miMf exceedingly fears and quakes^ ver. 21. The bed and holiefl faint cannot ftand when God marks iniquity. Not that we are to think of old- teftament faints, that they fought righteoufnefs by the works of the law, or that they were in fuch a flate of bondage and fear, as not to know how this righteoufnefs was to be attained. The law itfelf was fprinkled with blood, Hel^. ix. 19. called therefore the book of the covenant, which the Lord made with them, Exod. xxiv. 8. How often do we hear David making mention of God's righteoufnefs, and that only, Pfal. Ixxi. 16. pleading pardon on ac- count of it, PfalAu I, 14. and expeding to behold God's face in it, at death and judgment, Pfal. xvii. 1 5. Ethan repeats the covenant wherein it was agreed it ihould be wrought out, Pfal. Ixxxix. 19. The like may be faid of all the old-teftament prophets and faints. When therefore the prefent gofpel-difpen- fation is compared with that of the law, it muft not be fuppofed, that believers then were in abfolute want of the privileges which we now enjoy ; who then could have been faved ? but the revelation of thefe things to believers in common, was not fo clear -, all types and figures are now done away, fo that we under the golpel have not xhtfhadow of good things to come, but the very image of the things, Heb. x. i. Amongft thefe good things this is one of the fweeteft and molt comprehenfiv?, that we are com? to God the judge of all. In thefe words are three things, E 3 Firfl:^ JO God the Judge of all Ser. V. Firft, A glorious chara6ler by which the great God is defcribed. He is the judge of all. Of alj perfons and things. Not only a future, but a pre- fent judge. Secondly, There is the intereft and favour be- lievers have with this judge. Te are come—to God, the Judge of all Coming imphes freedom, fami- liarity and comfort, either in the foul's firft approach to God, or in his converfe with him afterwards, Thusi7divi(\ Jings of mercy and of judg- ment^ Pfal. ci. I. Divine condu6l towards him, was in a way of goodnefs and mercy, tempered with wifdom, fairhfulnefs, righteoufnefs and truth : There was a judicioufnefs in the whole of God's proceedings, that was not to be fathomed by hu- man underftanding. That is comfortable converfe thou haft with God as judge of all, when from the heart thou art enabled to juftify God in his dif- penfations. Once more. Fifthly, Another inftance of this comfortable converfe which believers have with God the judge of 94 God the Judge of all Ser. VII. of all, IS in a way of anticipating, or antidating (as it were) that fentence of abfolution, which fhall be openly pronounced upon them at the laft day. Some are for deferring the feafon of a finner's juftification to the laft day : But thou, believer, inftead hereof, art for bringing the mercy of that bleffed and glorious day into pofTeflion and enjoy- ment now ; it will be a day of finding mercy to all fuch who have wajloed their robes^ and made them white in the blood of the Lamb \ and not as if be- lievers were in a ftate of fufpence and uncertainty as to their pardon, juftification, and right to life, till the folemn procefs of that day commences; no, thou<^r/ faved, and called with an holy callings Chrift, and his righteoufnefs, and grace, and compleat fal- vation, are as much thine now, as they will be then : Believers fit together in heavenly 'places in Chrift^ Eph. ii. 5. Right and title never vary ; faith gives prefent claim, though not prefent pof- feflion. But when this Day of Jefus Chrift comes ; (for fo it is called, Phil, i. 6.) the mercy of God's nature, his covenant and promife, will be fully laid open : Believers fhall hear the fentence of ab- folution before men, angels, and devils, declared, attefted, confirmed, and Ihall be put beyond the polTibility of a fingle doubt or fear for ever. Then will Chrift thy furety "prefent thee to the Father publickly, folemnly, once for all, as his truft, his purchafe, his fpoufe, as united to his perfon, clothed with his righteoufnefs, conformed to his image, and fully prepared in body and fpirit for his glory. Paul calls the hope of this day bleffed^ Tit. ii. 13. much more will the appearance o^ it be fo : And believers have comfortable converfe with God, in looking for it, and ^hafting unto the coming of it^ 2 Pet. iii. 12. or, as it is more empha- tically in the margin, hafting the coming of it. Faith beholds diftant things near, and abfent things as prefent. Ser. VII. God the Judge cf all. ^^ prefent. Art thou, believer, in his prefence to hava fulnefs of joy y and at kis right hand pleafures for ever* more? Pl'al. xvi. ii. and no comfort, no triumphs, nothing but dark and dead, and bondage-frames now ! Begin the longs of Zion in this flrahge land : Rev. V. 9. ^hou art worthy to take the book, and open the feals thereof, for thou waft Jlain, and hafi redeemed us to God by thy blood, out of every kindred^ and tongue, and people, and nation -, and haft made us unto our God kings, and priefis, and we fhall reigrt on the earth. In thefe inftances believers, in their chriftian walk heaven-ward, have comfortable converfe with God the judge of all. This leads to confider, II. How, or by what fpecial methods this com- fortable converfe with God is promoted and maintained. I anfwer, Firft, By looking often to the everlafting fettle- ments and grace of the covenant ; what God does .in time, is by virtue of covenant-agreement with his Chrift, and our furety in eternity, Pfal. xcviii. 3. I have f aid, Mercy fhall be built up for ever *for I have made a covenant with my chofen. Fallen din- ners can never behold the rights of God's juflice, but in the views of the precious provifions of grace and mercy. Rom. v. 21. Grace reigns through righteoufnefs unto eternal life, by Jefus Chrifl our Lord, This is Paul's triumph, in views of himfelf as a finner, and of God as righteous. 2 Cor. ii. 14. Now, thanks be to God^ who always caufeth us to tri- umph in Chrifl, — Believer, thy triumphs are all in Chrifl, but it is God, as a God of grace, which caufeth thee to triumph. Thou haft no claim ia Chrift, but what fovereign grace has given thee. If thou pleadeft, Lord, accept me, prove me, ,fave me 96 God the Judge of all. S^r. VIL me, it is all upon the footing of an everlafting covenant, and rich and reigning grace. Believers are one day to be pillars in the houfe of their God, Rev, iii. 12. i.e. monumental ^Whrs^ whofe infcrip- tion on every fide will be grace, grace. If thou art looking for the mercy of our Lord Jefus Cbrifti Jude 21. in the end, thou hadft need live upon grace by the way. This is one method of main- taining converfe with God. Secondly, This comfortable converfe with God, is promoted and maintained by the foul's daily faith on the perfon of Chrift, as God-man. And of Jefus the Mediator of the new covenant. By him is the foul's firft accefs to God, (as has been fhewn) and by him is its continual converfe. He opened the way to God by his blood, and he keeps it open by his interceflion and life. It is Chrift's re- lation to God the Father, which gives us boldnefs and confidence in calling him our Father. We have 'TT^Qt^ctyuym^ manududtion to God as a Father. Chrift takes us by the hand and prefents us to God, as great favourites do fuch as they introduce to crowned heads,£^/&. ii. 18. Soul I never expe6t a favourable look from thy judge, without firft com- ing to Chrift -, there muft be a fixing and centering in his perfon, as Mediator. Thus the whole church are reprefented as maintaining fellowftiip with God, Pfal. Ixxxiv. 9. Behold, God our fJoield, and look upon the face of thine Anointed. And hence believers are diredted both to abide in Chrift, and to walk in him, John xv. 5. Col. ii. 6. This is the well- fpring of life, and the way to maintain comfortable converfe with God as judge of all. Thirdly, This comfortable converfe with God is promoted and maintained by earneft endeavours after conformity to God in righteoufnefs and true holinefs : Be ye holy, as I am holy, 1 Pet. i. 1 6. This converfe lies not in notion or talk, but in heart SfeR. VII. Gvd the Jiidg^ of all 97 heart and walk ; whatever you hear of the word of truth, beware left you reft fatisfied with taking the notion into your heads, thisdeftroys thoufands: Be the truth ever fo fweet, pradical, diredbve, it has no faving avail to the foul, without you have fome experience of the power of it in your heart* Many an one can talk ot juftification, who is under a fentence of condemnation ; notionally he is ac- quainted with God the judge of all, but he has ne- ver really converfed with him, as fuch comfort comes in way of duty \ if a man is not concerned to walk acceptably before God, he does but deceive his own foul, when he walks comfortably j where* fore fays the apoftle, 2 Cor, v. 9. we labour that whether prefent or ahfent^ we may he accepted of hintk Well-grounded hopes of heaven are fo far from encouraging floth and carnal fecurity in the be* liever's walk, that they are a conftant fpur to duty, and a check to fin. JVe labour,^ it is exercifing work, to keep always a confcience void of offence towards God and men : Yet without this there can be no com* fortable communion, God as a judge has accepted righteoufnefs from thy furety ; but this in no wife fets afide his right to obedience from thee a crea- ture. Thou art not without law to God, but under the law to Chrift. Have a care of heart- AntimO' nianifm^ it mafks itfelf under the moft fweet, pre- cious, foul-reviving and eftablifhing truths of God* Labour moft after likenefs and conformity to him. Fourthly, A believer's converfe with God the judge of all, is promoted and maintained by his coming often to the blood of fprinkling. Jnd to the blood of fprinkling ^ i. e. the blood that is fprinkled. This is faith's grand plea, often its only plea in the foul's coming before God j Heb. x. 19. Having therefore, brethren, boldnefs to enter into the holieft of all, by the blood of Jefus, let us draw near. Not thy holinefs of heart, brokennefs, humility, or any G ether 98 GodtheJudgeofalL Ser.VII. other grace of the Spirit in thee, gives acceptance to thy perfon, or entrance to thy prayers ; but the blood of Chrift thy fecurity, which is fprinkled on thee. It is Chrift's blood, the holy One of God 5 and covenant-blood, fhed at the Father's own ap- pointment, and in obedience to his will. It is blood therefore, which fpeaks in heaven, where the caufe is heard ; blood which cries for non-con- demnation to all thofe on whom it is fprinkled. It is Dr. Goodwin's obfervation upon the palTage 5 *' AbeVs blood cried for vengeance to come down *' from heaven; but Chrift's blood cries us up " into heaven ; like unto that voice, Rev, xi. 12. *' Come up hither \ where I am, let them be, for *^ whom this blood was fhed." — Sirs, why ihould God be a terror to us in our folemn tranfadions with him, as judge of all ; when we fee in the midft ef the throne a Lamb^ as it had been Jlain^ Rev. v. 6. Converfe with God as judge of all, is kept up by continued adlings of our faith on the blood of fprinkling. One word to the fmner, concludes at prefent. Use. Haft thou no converfe with God the judge of all now I But thou muft hereafter. The mid- night cry is coming on, and it cometh as a thief, often without the leaft notice. Oh it"^ is dreadful to die Chriftlefs, fuch cannot but die hopelefs ; all that fuch can exped; to hear from God, when upon his feat of judgment, is to pronounce thaDfentence of his holy law, which is againft them now, Be- -part^ ye ctirfed. There is no looking at death and judgment with comfort, but in the Mediator's righteoufnefs. But I add no more. SERMON Ser.VIII. God the Judge of all. -^ 99 SERMON VIII. hi III Heb. xii. 23. The lafl: claufe but one< And to God the Judge of all, WE are now upon the third general head* Un- der which three things were propofed. I. To Ihew in what inftances behevers have thus converfe with God the judge of all. II. By what means it is promoted and maintained. III. By what means it is prevented or interrupted. The firfl of thefe is finilhed, and the fecond has been entered upon. By what methods is this comfortable converfe which believers have with God as judge of all, pro- moted and maintained. Anfwer0f^n&:^ by looking often to the everlaft- ing fettlotfuents, and grace of the covenant. Secondly, By the fouFs daily faith on the perfon of ChriP:. Thirdly, By earneft endeavours after conformity to God in righteoufnefs and true holinefs. Fourthly, By coming often to the blood of fprink- ling. We now proceed. Fifthly, This comfortable converfe with God as judge of all, is promoted by the believer's applica- tion to God as a Father in Chrift ; Eph. ii. 1 8. Through him we both have accefs hy one fpirit unto the Father, The character of a judge is awful, but the relation G 2 of 1 00 God the "judge of all Ser, VIIL" of a Father is fweet and endearing. In a Father there is pitying and fparing mercy. / will /pare him, as a man fpareth his own fon that ferveth him^ Mai. iii. 17. Here, believer, is thy mercy, and one great foundation of thy hope in folemn tranfadions with God. As a Father, God is all love, and grace, and mercy, in Chrift ; the throne whereon he fits is a throne of grace, fo that every uneafy, diftant thought, and diftrefling fear, may be banifhed from thine heart. Hence 7^^ encourages himfelf, chap, xxiii. 6. Will he plead againjl me with his great power? no, hut he would put ftrength into me. Nothing fo quickening, fo invigorating to a believer in his wreft- lings before the throne, as a fenfe of intereft in this fweet and near relation to the glorious perfon with whom he is pleading. O let not the consideration of God as a judge, check thy confidence, or ftraiten thy frame •, righteous judge, and righteous Father- agree well together -, it was Chrift's plea firft, John vii. 25. and he has warranted believers to ufe k ever after. God's righteoufnefs, and his power are thine •, for thy benefit and advantage as well as his love and grace, becaufe he judges thee as in- terefled in all his love, as having a right and title to all his grace and mercy, through the furetifhip- righteoufnefs of his dear fon. Believer f in all thy converfe with God as a judge, approach him as thy Father in Chrift. T:je triumphs of faith begin in God's fatherly relation to his people. Sixthly, This comfortable converfe with God as judge of all, is promoted and maintained by diredl ads of faith on the promifes of the covenant. Such as refpe(5l pardon, fandification, peace, and eternal redemption. Of thefeyou read, Heb.viii. 10, 1 1, 12. I'his is the covenant that J will make with the houfe of Ijrael, after thofe days, faith the Lord-, I will put my laws into their minds, and write them in their hearts : and I will he to them a Ged^ and they fhall he to me a people^ Ser. VIII. God the Judge of all. lo I people. And they Jhall not teach every man his neigh- bour^ and every man his brother^ f^y^^S-> Know the Lord: for all Jhall know me from the leaft to the great eft. For J will be merciful to their ujirighteoufnefs^ arid their fins and their iniqiiities will I remember no wore. A be- liever's life of grace, and his life of hope too, more generally lie in the adingsof faith than in the fenfe he has of his own faith. Therefore peace and joy, even when the foul is faid to be filled with them, come in believing, or in a way of venturing, refl- ing upon, and earneftly pleading pf the promife, Rom. XV. 13. Now th^ God of hope fill you with all joy and p^ace in believing., that ye may abound in hope through the pois^er of the holy Gboft. Soul ! thou art much troubled about thy ftate ; at a lofs as to thy faith ; puzzled and diftrelTed in thy approaches to God as judge of all •, thou prayeft, attendefl ordi- nances, ^c, but complaineft, no comfort comes in : why ? becaufe prefent faith is wanting in the free promifes of pardon by Chrifl. Thou haft believed heretofore and had comfort : believe again now. Venture, as a guilty, condemned fmner, upon the promife of pardon in the blood of Chrift; fay, *' Lord I believe ; this Jefus I truft ^ this free grace *' I fly to; I plead. Lord, to be dealt with for ever ** according to the value of this blood. According *■ to the riches of this grace, the tenor and free pro- *' mifes of this covenant : Lord, it is thine own pro- ^' mife, thy hand-writing, I come not only that thou *' fliouldft judge, but judge /i?r me; and lead me in *' the way everlafting." Brethren, this is the diredc way to comfort ♦, going by the way of your own graces, faith, experiences, is going about ; nor is there a foul that knows what communion with hea- ven means, but finds this courfe helpful, when all others fail him. It will bring prefent fupporr, ftayednefs and peace, when affurance is wanting : Ifa. xxvi. 3. ^hou wilt keep him in perfect peace whofs mind is ft ay ed on thee^ becaufe he truft eth in thee. G 3 Thcfc 1 02 God the Judge of all Ser. VIII, Thefe are fotiie of the tried ways and methods, by which comfortable converfe with God as judge of all is promoted and maintained in the life of a cliriftian. I muft add one thing more, which though it is not peculiar to that converfe which believers have with God as judge, yet it is fo fundamental to all communion and converfe between God and us, that it cannot be omitted. Therefore, Seventhly, A daily application to the Spirit, as the glorifier of the Father and of Chrift. All the glory of the Father's provifion for loft finners in the perfon and blood of Chrift, and in the grace of the covenant, depends upon the Spirit's revelation of it to and in the foul, GaL i. 1 5, i6. It is his work as well to convince of fin asof righteoufnefs, Johnxvi. 8. In the one, he fets forth the glorious majefty, and awful ftrictnefs of God as a Judge. In the other, he difplays the kincinefs and love of God as a Saviour. In the glafs of the law, finnersfee the hand-writing of their condemnation : In the glafs of the gofpel, which the fame Spirit prefents, the fentence of free juftiiication into life; for therein is ihe righteoufnefs ^of God revealed from faith to faith, Rom. i. 17. All that accefs, entrance, acceptation believers have in Chrift, with God, as Father and Judge, wherein the very life of communion lies, is it not by the Spi- rit? And the Lord dire^ your hearts into the love of Cod, and into the patient zvaiting for Chrift, 2 ThefT. iii. 5. As much as we feem to know the way to the throne, the everlafting unchanging love of the Fa- ther, w^e never come really and truly, fo as to par- take of his love and grace, and delight ourfeives in it, but by the help of this our blelTed diredor and guide. Not a promife we plead but it is of his ftiew- ing, Johnxwi, 14. Not an argument we ufe but it is of his framing, Rom. viii. 6. Not a grace we a6l, but it is of his quickening and exciting, Can.iv. 16. we cannot fo much as feel our own wants, without the Spirit's internal agency and operation. We know Ser. VIII. Gvd the Judge of all, 103 know not what to pray for as we ought. " Were *' all the men in the world, fays Dr. Owen^ to lay *' their heads together, to compofe one prayer for ** the ufe of any one faint, but for one day, they *' could not do it, fo as that it fliould anfwer all his " wants and necefTities." It is the alone, proper work of the Spirit. He fearches our hearts who knows God's, brings the precept and the promife together, fhews both what the do(5lrine of God's covenant and Chrift's righteoufnefs is ; and what is the application ? O he brings God's Chrift and the believer's heart together, and does more to thy fettlement, peace, comfort and joy, in one moment, than by all thy endeavours, prayers, tears, marks and evidences of grace, thou art ever able to arrive at through all thy life. When therefore thou art meditating with thyfelf, how can man be juft with God ; how Ihall a finner that is ever flipping and go- ing aftray from the way of his ftatutes, maintain fel- lowfhip and comfortable converfe with God the judge of all ? add this, as what can put an efficacy into all other rules. Be fure that you apply to God the Spirit, as the glorifier both of the Father and Chrift. It is through Chrift we have an accefs, as the meritorious and procuring caufe of ourfellowftiip, and by the Spirit as the efficient caufe.— £^/^. ii. 1 8. Thus concerning thofe methods whereby a be- liever's comfortable converfe with God as a judge is promoted and maintained. I am now to ftiew, III. By what means this comfortable converfe with God as judge of all, is prevented and interrupted. I anfwer, Firft, This comfortable converfe with God is greatly obftrudled, when it is apprehended that only the benefits and effisdls of Chrift's righteoufnefs are communicated to believers, and not the very righte- oufnefs itfelf. The life of all comfort lies in this; that a righte- oufnefs is wrought out in obedience to that Jaw, by G 4 , which 104 God the Judge of all Ser. VIIL which man is condemned ; a righteoufnefs which every way anfwers all its demands, and fully fatis- fies the offended, injured, juftice of God -, and that this righteoufnefs is to and upon all that believe, as the very righteoufnefs in which their perfons Hand juftified before God. So P^«/ counted, when he throws away all righteoufnefs of his own, that he might win Chrijl and be found in him, Phil. iii. 9. It is an error deftrudlive to all peace and comfort in the way of a fmner's dealing with God as a judge, that he has indeed fome benefit, fome advantage by Chrift's righteoufnefs •, but that he muft not truft to that only forgofpel-juftification and right to life. This righteoufnefs of Chrift, fay fome, is the pro- curing caufe of our juftification, but not in itfelf our juftifying righteoufnefs-, for the fake of it, God accepts faith, repentance, and fincere obedience, as performed by the creature ; and fo beftows pardon, grace and favour, and in the end eternal life. Thefe iare the benefits, fruits and effeds of this righteouf- nefs of Chrift ♦, but that Chrift's righteoufnefs itfelf is imputed to the finner, is what they deny. But we have not, I truft, fo learned Chrijl. O Sirs ! God has conftituted Chrift a whole Saviour, beware how you m.ake him a h^lf one. / will, fays the blefTed Pfalmift, make mention of thy righteoufnefs of thine only, Pfal. Ixxi, 16. Look to the righteouf- nefs of Chrift, not barely as procuring favour to thy own obedience and defedive performances ; (will this give comfort in an hour of temptation and darknefs, or afford boldnefs in the great du- cifive day ? but fee it, (foul) plead it, and rely on it, as that very righteoufnefs wherein thy guilty foul ftands accepted before God, here and hereafter. There is no comfortable converfe with God as a judge ir) any other way. • Secondly, This comfortable converfe is inter- rupted, by fuppofing that the great God has put all ' hh Ser. VIII. God the Judge of all. 1 05 his creatures, believers as well as others, into a (late of probation, or trial ; and that a man cannot be fully perfuaded of the fafety of his ftate, till the day of his death. .^It is true, that God is trying the fpirits of men by the preaching of his word -, and he is try- ing the graces of his own people, by afflidions, temp- tations, darknefs, ^c. But to fay thatGod deals with men under the difpenfation of the covenant of grace, as he did with Adam in innocence, waiting to fee how man will improve ordinances, providences, checks pf confcience, and promifes of life to be obedient, i^c, it is to make God's grace depend upon the will of man, and to put an effedual bar in the way of thofe fpecial faving bleflings which Chrift has pur- chafed by his death, and God has promiftd in his covenant. What comfort can a foul have in conver- fing with God as a judge, if there be always a fear and dread, left he fhould remain ftill under the fen- tence of condemnation ? if his peace depends upon his own frames, graces, and imperfed obedience ? is any part of his obedience foperfedt as to pafs the law's cenfure? can it be offered to God as a condition, or procuring term pf his favour ? Brethren! the gofpel rather calls men to truft than to trial. It opens a nvay of prefent accefs to God, and acceptance with him, through the faith of Chrift, and it fpeaks to all that fit under the found of it, by way of invitation and encouragement, that they fly for refuge to lay hold of the hope fet before them. Such as are in Chrift z,xtpaJfedfrotn copdmnation^ they are juftified, .called, and ^ved; it is not a thing deferred till the day of death and judgment. And, bleffed be God, fome have faid it, and can yet fay, IVe know that we are pajfed from death (into life : God hath given us (in underjiandingy that w^ r^ay know him that is true^ (ind we are in him that is true-, i John v. 20. This is another way in which comfortable converfe is prevented. Thirdly, I o6 God the Judge of all. Ser. VIIL Thirdly, Believers comfortable converfe with God is further prevented, or interrupted, by a changing or fhifting the foundation of our faith and hope. Some that have begun in the fpirit, think to be made perfedb by the flefh. Gal, iii. 3. they fet out upon a free- grace-bottom, but afterward turn into their own works ; as what give them boldnefs be- fore, and recommend them to Chrift, whofe righte- oufnefs they ftill look tofor juftification. But free grace, abfolute promifes, an everlafling covenant, ^nd a perfedjuftifying righteoufnefs, they are to be always lived upon and improved. What gave life to thy foul in dealing with God at firft, muft give life ftill. We walk by faith, the fame faith which received Chrift's righteoufnefs pleads it. Thy own works were renounced by thee before thou hadft pardon ; fothey muft ftill before thou haft comfort. Thou cameft to Chrift, guilty, defiled, unworthy; in thyfelf thou art no more worthy now, than in the firft adtings of thy faith, when thou waft in thy 'very blood: See then that in every duty you perform, every fin you abftain from, every grace you are en- abled to ad, that by all thefe you are eftabliftiing no righteoufnefs of your own; ^or if righteoufnefs were by the law, then Chrift is dead in vain. Pure truft is the way to prefent comfort. Use I . Surely a believer's converfe with God muft be very precious, when Satan finds out fo many ways to prevent and interrupt it. Were it not a great privilege it would be lefs envied, lefs obftruded. Chriftian! God's glory depends much upon thy comfortable frames and clofe walk with him. The glory of his law, his righteoufnefs, grace, covenant, falvation, all are in a manner loft, when thou art carelefs in thy frames God- ward. It is as much againft the law to feek righteoufnefs by any works of your own, as it is againft the gofpel. It is faith in Chrift which eftablilhes the law, becaufe herein Ser. VIII. God the "Judge of all 107 herein is fliewn the righteoufnefs of God's nature, and the high demands of an holy law. Godi /pared not his own/on^ not to relax y but to fulfil the law. To merit for us, not to put us in a way to merit for our- felves. Be very chary of your comfort, and of every gofpel-do6lrine that tends to promote it. Take heed to the things you have heard^ left at any time you let them flip. Use 2. How needful is a do61rinal clearnefs in the bufinefs of a fmner's juflification in the fight of God? Confufion in the mind and judgment, makes confufion in the foul's comfort. A poor creature cannot but be wavering and reftlefs in matters which concern his appearance before God, and tranfa6ling with him, who is doubtful in what righteoufnefs to come, whether Chrift's or his own : who knows not the perfedlion and excelling worth of the Mediator's righteoufnefs : who is at a lofs as to the way in which it becomes his : whether this righteoufnefs changes as his frames do : whether it may be loft, and he come under a fentence of condemnation again, ^c, Thefe things are practical truths, though laid down under dodrinal heads. As Mofes faid of old, they are not a vain thing, for they are thy life, Beut, xxxii. 46. Upon thefe three or four do6trines lies all the ftrefs of a believer's faith and hope, viz^ ^' That there is but one rule of righteoufnefs ;" that is, the glorious Jaw of God ♦, not two rules, one de- manding perfedion, the other requiring only fince- rity. That there is no righteoufnefs which comes up to this rule, but the righteoufnefs of Chrift, God- man i his righteoufnefs more efpecially as high prieft or furety : Chrift hath redeemed us from the curfe of the law, being made a curfe for us^ Gal. iii. 13. That the only way wherein this righteoufnefs can be made the fmner's, is by God's gracious imputation of it to him.. It is unto and upon him for juftification of life. That it can be received no otherwife than by faith. And that 1 08 Ood the Judge of all Ser. VIII. that the duty of a finner to whom this righteoufnefs is imputed, and by whom it is received, is to glo- rify God in heart and Jife, as the author of his pre- fent, and eternal falvation. On thefe things^ with refpedl to a fmner's accefs to God and walk with him, hang all the law and the prophets. Use 3. Though do6trinal clearnefs be the way to comfort, yet comfort cannot be enjoyed unlefs there be an experimental acquaintance with thefe truths in the heart ; if the word be not engrafted in the heart, though it may inform the judgment, it cannot fave the foul. The life of faith lies not in the notions of faith, but in the adlings of faith, and exercife of it through the whole converfation. A foul that has paffed under the fentence of the law, and from a revelation of Chrift and his righteouf- nefs, has ventured and reded his everlafting all upon him, knows more of juftification by faith and com- munion with God in a way of righteoufnefs, than all the fchools or books in the world can ever teach him. By tracing my way in a map of the country^ J am to go through, I come not a whit nearer my journey's end. I am as far off, as if I knew nothing about it, till I begin adually to travel the road, Communion comes in by walking with God, not by talking of him. It lies in converfe with God, not converfation about him. O Sirs! fee that you reft not in head-knowledge. The devils know more dodlrinally of Chrift and his righteoufnefs, than you do ; but praftical, experimental knowledge, they are eternal ftrangers to. Look inward to your expe- rience and feeling, when you are talking of your knowledge. The witnefs of confcience and the Spi- rit of God to fuch and fuch a truth, is beyond all the arguments of men, though fcripture arguments, as to thy comfortable converfe and walk with God. But fo much at this time. SER^ Ser. lit. God the Judge of all 109 SERMON IX. Heb. xii. 23. The laft claufe but one. A?id to God the Judge of all. TH E dodlrinal obfervation from thefe words was this. Doc. It is the great privilege of believers under the gofpel-ftate, that they have comfortable con- verfe with God as judge of all. In difcourfing on which it has been Ihewn, what a folemn thing it is, even for believers to converfc with God the judge of all : How fuch an awful, yet comfortable converfe is begun ; in what inftances, and by what methods it is maintained and promoted; and confidered in three particulars, the laft opportu- nity, how this fweet and comfortable fellowlhip or converfe with God is prevented or interrupted. Firft, when believers look no further to the righte- oufnefs of Chrift, than that they may have fome be- nefit by it ; not confidering that it is the very righ- teoufnefs, wherein their perfons and graces ftand everlaftingly accepted. Secondly, When it is fup- pofed that God has put men under the new covenant, into a ftatc of probation and trial, as Adam was un- der the old covenant, and that full juftification can- not be had till the day of one's death. Thirdly, It is greatly obftrufted, by changing or fhifting founda- tions. Many, with the Galatians^ begin in the fpirit, but feek to be made perfeft by the flelh ; Set out up- on 1 10 God tfoe Judge of all. Ser. IX* on free-grace principles at firft, and go about toi eftablifh their own righteoufnefs, in point of con- verfe with God afterwards. — We go on. There are three other miftakes, which beUevers eafily fall into, whereby their comfortable converfe with God as judge of all, is greatly interrupted. Firft, When the fentence of God, pafTed upon them in their juftification, is made a variable and partial thing. He that is juftified, isjujiifiedfrom all things^ Afts xiii. 38. If any guilt be left upon the finner, he is undone 5 for he is not delivered from the law's curfe. But all that fm and guilt which was born by thy furety, God, as a righteous judge^ remits unto thee : And what fin and guilt of thine was it, which God laid upon Chrift ? Ifai, liii. 6. All thine iniquities^ and all thy tranfgrejfwns^ in all thyjinsj Lev. xvi. 21. Not a fingle omifllon to the end of life, not any one infirmity attending thy duties, was left out of the number. Chrift^'s furetifhip- righteouf- nefs, and God's a6l of juftification, extended equally alike to all fins ; it is upon this account there is no place left for condemnation, Rom. viii. i. And be- lievers by faith in Chrift, being brought into a ftate of pardon, God does not as a judge acquit and abfolve them to day, and condemn and curfe them to mor- row. He that is juftified once, is juftified always. There is a perpetual worthinefs in that righteoufnefs which believers plead, and in which they ftand ; al- though in their own perfon and duties there are ma- nifold, and, as they apprehend, growing imperfedli- ons. Where righteoufnefs is once imputed, finftiali never more be marked, /. ^. God will not, as a judge, enter into judgment with us for it. How elfe does he ad in faithfulnefs to Chrift our furety, who was delivered for our offences^ and r at fed again for our juf- tification? Rom. iv. 25. A foul muft be feparated from Chrift, or he cannot ht feparated from the love of God that is in hi?n, Rom. viii. 39. This love may be Ser. IX. God the Judge of all ii% be tried, but it can neither be loft nor changed, be- caufe Jefus Chrift, and his nghttoufntis^ are the fame yefterday^ to day^ and for ever, Mefliah zvas cut off^ tofinifh the traufgreffioUy and to make an end of fins ^ and to make reconciliation for iniquity^ and to bring in ever- lafting right eoufnefsy Dan. ix. 24. Believers frames may vary j fometimes ftraitened in duty, fometimes enlarged ; fometimes it is light in the foul, fome- times darknefs. But variable as thy frames are, the ground of thy comfort abides ever the fame. Senfe of pardon may be loft, but our gracious and cove- nant God never makes void the title. God's falva- tion is one thing, the joys of this falvation quite another; therefore David prays, Pfal. li. 12. Re- ft ore unto me the joy of thy falvation y and uphold me with thy free fpr it. Liberty, as to a believer's ftate, is well confiftent with bondage in his frame : We read of fome, who through fear of deaths were all their life-time fuhje 51 to bondage^ Heb. ii. 14. Yet they are called children, for whofe fake Chrift took part of flefti and blood. Neverthelefs, under frefli guilt contraded there muft be faith aded afrefh in God's promifes, and the Mediator's righteoufnefs, for the application of this pardon. "What is done in heaven, will not fatisfy or quiet the foul, unlefs it be adled over again in the finner's confcience. There is no living upon thofe promifes, in which there is no vifible intereft. Do not think juftifica- tion is a difcontinued, and partial thing. Secondly, Comfortable converfe with God as judge of all, is much interrupted, by putting the graces and comforts of the Spirit in the room of Chrift, and the a6lings of our faith on him. It was truly faid by holy Mr Rutherford^ that " deadnefs to *' good and gracious works, and lively a6tivity in the " performance of them, feldom meet together." Faith is the nobleft of all graces, becaufe it empties the foul of all felf-dependencies, and fixes it on Chrift, I tl God ty Judge of -all. Ser. llCi Chrift, In whom is all righteoufnefs, grace, accep- tation, and fulnefs. It is called precious faith^ 2 Pet. i. I. eminently on this confideration, that it leads the finner in all his guilt, fears, temptations, trials, duties, to precious, all-fufficicnt Jefus. It enriches tis not, at any time, otherwife, than asaveflel which holds the treafure. Be it grace, life, ftrength, com- fort, peace, or joy, which thou findeft at any time irl believing, faith derives them all from Chrift, What, if thou canft not fee Chrift to be thine, canft thou truft him ? If thou canft not rejoice in Chrift -, canft thou mourn after him ? He appears in thine eyes the chief amongft ten thoufand, and altogether lovely, and thou ventureft thine all, for time and eternity, upon this fuitable, glorious, and all-fufficient Savi- our. Why here is the obje6b of faith, and here are the adings of faith : And let me tell thee, foul! God is better pleafed, and more honoured by fuch an humble, emptied, depending, though forrowfui frame, than he would be with thy choiceft comforts, and the fweeteft exercile of every grace, wert thou in the adings of thefe graces to be forgetful of the Mediator's righteoufnefs : There is no ftedfaftnefs in frames, no worthinefs in inherent righteoufnefs ; thefe are not to be pleaded before the throne-, Cbrifi is all, and in all. For this reafon is the church's frame commended, that Ihe came up from the wil- dernefs, leaning on her beloved. Cant. viii. 5. There cannot be a furer method taken to prevent, or in- terrupt the foul's comfortable converfe with God as a judge, than by magnifying the fruits of faith above theobjedlj fetting up grace and comfort above Chrift, and pure faith in him. Once more. Thirdly, This converfe with God as a judge, is by nothing more interrupted, than by a carelefs and loofe walk ; where there is little or no refpedl to God's commandments, there will be a dread of his prefence. The compleatnefs and eternal accepta- tion Sbr.IX. God the "Judge of all i\% lion which there \% in Chrifl's righteoufnefs, and all the aboiindings of the Father's grace in him, will give no comfort in dealing with God as a righteous and ftri<5t judge, while a foul is confcious of indulged fms. In the greateft privacy, fm brings fhame. Let m draw near with a true hearty in full ajfurance of faith^ Heb. x. 22. Sincerity is neither our legal righteoufnefsj nor our gofpel-perfe6lion •, but it is a good inward evidence of intereft in that righteouf- nefs of Chrift, which is both, i John iii. 21. Beloved^ if our heart condemn us not^ then have we confidence to- wards God. The truth of faith muft be judged of by the fruits of faith % thefe appear in allgoodnefs^ and righteoufnefs^ and truths Eph. v. 9. Communion with God, if there is not an aim at conformity to him, is but a delufion^ which will one day fwallow up the foul in everlafting horror and defpair. Bleffed are they that do his commandments^ that they may have right to the tree of life^ and may enter in through the gates into the city^ Rev. xxii. 14. Doft thou keep a knee for Baal^ or a bow for Rimmon ? \s there al- lowed guile in thy hearty as to this or the other -pleafurable or gainful fin } Confcience condemns thee now ; and if our heart condemn us^ God is greater than our hearts^ and knoweth all things. Many a poor believer knows it to his coft, when he has ventured to go out of God's way, that he has flood tremblings as on the brink of the grave, when approaching his throne, and has fcarce dared to pray tor his free Spi- rit. Freedom through Chrift, with God thy judge, can never ftand with liberty to any fm. Thus concerning thofe ways and methods by which converfe with God is maintained^ and by what means alfo it is prevented or interrupted. This leads to the fourth general head laid down : IV. To fhew what a blefled privilege fuch a com- fortable converfe is, in the whole of believers courfe heaven-wards. Wherein the privilege of fuch a converfe does confift. H Ti 11 4 God the Judge of all. Seit. IX,- Te are not come unto the mount that might he touched^ and that burned with fire^ nor unto hlacknefsy and darknefs^ and tempejl ; but ye are come unto mount Zion^ and unto the city of the living God, the heavenly Jerufalem ; and to an innumerable company of angels > and to God the judge of all. Such a coiiverfe is a blef- fing which can never be enough prized : For, Firft, This bleffed converfe makes all other com- forts blefiings. Sinner ! whatever thou poiTefreft, thou poffeffeft it under the curfe, unlefs God is thy friend and portion in Chrift Jefus. All things are ours upon no other ground or tenure, than that we are Chnft's, i Cor, iii. 22. There is a fatal fling,, not only in the vanities and finful pleafures of youth, but even in the neceflary comforts and enjoyments of life : Ecclef xi. 9. tor all thefe things, God will hring thee into judgment. Muft I leave all thefe com- forts, hufband or wife, childreri, trade, honour^ inheritance ; and lie down in the grave, and wake in hell ! It is an awful thought: Felix himfelf /r^;;;- hled^ when P^/z/prefTed it home upon his confcience, God giving power and efficacy totheword,yf^Jxxiv^ 25. Ah! Sirs, there are many that tremble at the thought of judgment ; who yet put off the day of judgment: But why fhould you, when the dodtrine you have heard, gives you fo fweet a view of the great judge of quick and dead > God is a Father, a Friend in Chrift. Once in Chrift, and fafe forever. Every thing is a blefling, and comes as fuch, when fm is pardoned, and intereft is given in the blood of fprinkling. ** All this, and heaven at laft ! '*^ may the believer fay, — Thanks be unto God for his ttnfpeakable gift. Secondly, This comfortable converfe which be- lievers have with God, fweetens all their afflidlions and crofles. No trial befals thee, but it was put into the covenant. It comes from the hand of God as a reconciled Father,\for thy profit and purg- ing; not from his liand as a fin-revenging judge, for Ser. IX. God the Judge of all, 1 1 5 for thy punifliment. Under every changing dif- penfation, thou mayft fing of mercy and judg- ment : What is a terror to others, is a fong of praife, and matter of rejoicing to thee. Iwillpraife thee^ O Lord', though thou waft angry with me^ thine anger is turned away, and thou comfortedjl me, Ifa. xii. i . It is eafy to kifs the rod, when thou art perfwaded to come in love. There is no wrath in the cup of afHidion, be it ever fo bittf r. Chrift was made thy curfe, that thou through him mightefl ever- laftingly inherit the blefiing. Thy furety has drained the curfe and wrath of an angry God, and inftead thereof hath put into thine hand the cup of falvation, Pfat. cxvi. 15. Sweetly and comfortably may be- lievers talk with God of his judgments, when they are perfwaded from his covenant, and promife, and oath to their Chrift and them, that whatever befals them, it comes in mercy. Thirdly, This comfortable converfe with God, makes duties and ordinances fweet ; why fhould there be terror and fear, where there is no enmity, no diftance? True, the law admits of no approach to God, becaufe it infifts upon perfe6l, perfonal obedience •, but the grace of God's covenant, and the righteoufnefs of his Son, lay all things open to the believing foul. This is an hope by which we draw nigh to God, Heb. vii. 19. It is fpoken of that nearnefs which is granted in all gofpel-ordinances. Thou mayft come boldly to the throne of grace, becaufe the great high prieft of thy profelTion lives to make thee welcome : Thy judge has received a full fatisfadlion for all thy fins, and is become a fa- ther, a friend, through the blood of Chrift. Would prayer, and all other holy ordinances be dreaded, had we right notions, I fhould fay, had we prefent fenfe of our fellowftiip with God, as judge of all } Fourthly, This comfortable converfe with God makes all reproaches we receive fxom men fit eafy H 2 upon 1 16 God the Judge of alL Ser. IX. upon us; Pfal. xxxi. 14,15. Itruft in thee yO Lord -^ I /aid, thou art ray God -, my times are in thine hand. Here is the godly man's refuge in all times of un- juft judgment from the fmful world. God who has juftified thy perfon, will plead thy caufe. An appeal to the court above is ever heard. // is God that juftifieth ; who is he that condemneth? Rom. viii. 33, 34. Soul! canil thou Hand before God ? Be not afraid of the fentence of man. Commit thy way unto the Lord, truft alfo in him ; — and he Jhall bring forth thy right eoufnefs as the light -, a7:d thy judgment as the noon-day, Pfal. xxxvii. 5, 6. Fifthly, This comfortable converfe with God, fecures againil the threats, the wiles, and hellifh de- figns of Satan. The prince of this world is judged : Whatever he does againft thee (believer! ) thy com- fort or falvation, it is by permiflion from thy God, thy Judge, thy Father : He muit afk leave before he fmites Job, or fifts Peter. When thy God checks him, he muft leave off his purfuit and depart. This God, to whom thou corned with fuch freedom of ac- tefs, is judge of men and devils -, and he has judged for thee beforehand in his eternal counfels *, and ac- cording to his eternal plan, all his a6tual difpenfa- tions are meafured. Not a v/ile or ftratagem of Sa- tan's, but it is put down in God's covenant, with the grace thou needed at fuch a feafon, and alfo the blefifcd ifllie of it. His fiery darts may pierce, but they iliall not ftick in thy heart ; envenomed they arc, but thy God, thyjudg^, will not fufFer them to poifon thee : Thy Jefus is above, who is touched zvith the feeling of thy infrmities -, fo that thou mayft comeboldly with all thy temptations and fears, and leave all to the cognizance and wife diredion of God the judge of all. Once more. Sixthly, I'his comfortable converfe with God ma^kes death and judgment without terror. Doth ihe law acquit thee nuw ? it will never condemn thee Ser. IX. God the "Judge of all 1 1 7 thee then. A ferpent without a fting may affright, but it cannot injure. When thou putteft off thy earthly tabernacle, thou art going to thy Judge and thy Father : To thy judge, not to hear a fentence of condemnation againft thee, but to receive thy crown and kingdom. Thy caufe hath been tried here ; the law hath difcharged thee, juftice hath difcharged thee; and will God falfify his own word, or make void his Son's righteoufnefs ? When be- lievers die to ti me, they are immediately with Chrifl ; ^his day jloalt thou he with me inparadife, Luke xxiii. 43. Sirs! you die in his arms, your departed fpirits committed to him, he prefents to the Father. This took away all PWs fears, and winged his defires. 2 Tim. i. 12. — I know whom I have believed^ and am perfwadedy that he is able to keep that which I have coynmitted to him againft that day. And chap. iv. d". I am now ready to be offer ed^ and the time of my depar- ture is at hand. Henceforth there is a crown of righte- oufnefs laid up for me ^ which the Lord^ the righteous judge^fh all give me at that day. Death and judgment are no terror to the believer in Chrift -, when the perfon and righteoufnefs of the Mediator are before him. He knows already his blefled fentence, an4 the fecurity his Jefus has given him ; and he fliall not be deceived. Rev. i. 17, 18. Fear not, I am the firft and the laft : I am he that liveth aytd was dead\ and behold^ J am alive for evermore^ Amen: And have the keys of hell and death. Thus concerning the privileges of this comfort- able converfe with God, as judge of all. I Ihall now conclude the fubje6b with, 1. A few directions to them that are in fo happy a cafe. 2. Two or three words to ungodly fmners. Firft, A few diredions. DiR. I. Live more upon the purpofes and cove- nant of your God. Salvation is not a thing of yef- H 3 terday -, 1 1 8 God the Judge of all. Ser. IX. terday ; your Jefus is a Lamb Jlain from the founda- tion of the world y and your fentence of juftification was as early determined and afcertained in this your glorious and appointed furety. 2 Tim. i. 9. IVha hath faved us^ and called us with an holy calling \ not according to our works^ but according to his own pur- pofe and grace^ which was given us in Chrifi^ before the world began. Be converiknt with that grace which was intruded with Chrift for you, before all worlds were. DiR. 2. Be much in the adings of your faith, upon the Mediator's perfon and righteoufnefs. This is the way to confirm your title (as to the fenfe of it in yourfelves) and increafe your comfort. Come to the blood of fpr inkling -^ when you cannot fee it to be blood fprinkled upon you. A believer's life is a life of truft ; it lies more in bonds and promifes, than in prefent enjoyments. In one word, it is in Chrifi^ not myouffehes. ^he Lord is my portion^ faith my foul ; therefore be much in the adtings of faith upon him. DiR. 3. Admire and adore the love, the ever- lafting love of Chrift the Mediator of the covenant. All the Father's love and grace towards you is in Chrift. As all of us were finners, we muft all have been fufferers, had not the blefted and beloved Jefus offered himfelf in our room, and confented toftand in our ftead. Te know the grace of our Lord Jefus Chrifi : Need I fay, prize and value it -, caft your crowns at his feet ; begin the fong below, to which your harps will everlaftingly be tuned above • Unto him that loved us, and wafhed us from our fins in his own blcod^ and has made us kings and priefis unto God and his Father., to him be glory and dominion for ever and ever. Amen. Rev. i. 5, 6. DiR. 4. Endeavour to live a life, as of truft, fo of praife. Much thou haft received already, though much is ftill wanting ^ Chrift and his righteoufnefs -^ are Ser. IX. God the Judge of all 1 1 9 are prefent to thy faith, though heaven is not to thy enjoyment : trough him 'we have nccefs to God hy onefpirit^ Eph. ii. 18. and indulged complaints are a very unbecoming frame, in one that hath ever come to God the judge of all with comfort. Whofo offer eth praife^ glorifieth me ; and to him that ordereth his converfation aright ^ will I Jhew the faJvation of my Gody Pfal. 1. 23. Two or three words to ungodly finners. 1. Hail thou no thought of appearing before God as a judge? Is no account, dott thou think, taken of all thy fins and allowed tranfgrefTions ? Why, doft thou come to God's houfe, that thou mayfl complement confcience, if thou art apprehenfive of no judgment to come ? Man ! thy falfe vows and promifes, thou makefl in a day of afflicftion, thy vain wiflies, prayers, and fometimes tears, fhed under an awakening difcourfe, fhew plainly there is a judgment to come. Therefore, 2. How art thou provided againft this judgment ? thou dareft not defpife thy Judge when thou art be- fore his bar: Not guilty, thou canfl: not plead, when both the law and confcience witnefs againft thee : Mere mercy will ftand thee in no ftead when thou art under the arreft of juftice. Promifes of future amendment will be of no avail ; what good haft thou now to counterbalance thine evils? A broken defire, a fabbath's attendance on God's worftiip, a little alms, an hereafter repentance. Soul ! were God to call thee away this night, couldft thou plead thefe before thy judge ? Thou art afraid to truft it now, much more to plead it then. Let me afk further, 3. Is it not beft to be at fome certainty and fet* tlednefs in matters of eternity ? thou provideft againft poverty and old age, becaufe they may come ; but death and judgment muj} come : Inhere is no difcharge in that war. Before God the judge of all thou muft appear hereafter^ if thou comeft not to him here. H 4 L^c 1 20 God the Judge of all, Ser. IX. Let me therefore leave with you thefe three words of advice. 1. Beg of God to convince thee of fin. Saying I am a fmner, will never recommend a Saviour : Till thou feeft thyfelf the fmner, the chief of fm- ners, thou wilt always think it time enough to hear pf Chrift, death and judgment. 2. Aflc to be led into an heart-acquaintance with Chrift and his righteoufnefs. JVe "preach Chrift •, but God muft teach thee the worth of Chrift, and thy need of him. JJk^ and thou jh alt receive: It is time enough to complain when thou art denied, 3. Venture then in God's ftrength upon the Chrift and the righteoufnefs the gofpel reveals. Thou haft been a great fmner, but Chrift is a great Saviour. Thy fms, though never fo many and great, are the fins but of a creature \ his righteoufnefs is the righ- teoufnefs of God. Thy judge will never defpife thee becaufe of thy fms, if thou art made willing to accept this righteoufnefs : If any man thirfty let him come to me and drink : The promifts though nQt univerfal, are indefinite, that no fmner may think himfelf beyond the reach of mercy. Wo to them that ftill defpife thia Chrift and his falvation. The judge is at the door, eternity comes on apace ; and ijoho among you can endure devouring Jire^ or dwell with everlafling burnings ! The End pf the SubjecH:. SERMON 3er. X. God's prevejiting mercy opened. 121 SERMON X. God's preventing mercy opened. Psalm lix. i o. Firft claufe. T^be God of mercy Jld all prevent me. TT is a good obfervation of Dr. Hammond's upon X the title of this and two or three foregoing ffalms \ ^' They are called Michtam of David, Da* *' vids golden Pfalms, his jewels; becaufe the feve- ^^ ral prefervations which are here recorded, were " exceeding precious to him." Thofe blefTings in the beftowment whereof God eoiinently difplays hi$ wifdom, power, love, and faithfulnefs, are precious; pur n^editations of them, and of God the giver of them, are always fweet. What was the fpecial pro- vidence which gave occafion to this Pfalm, you have ;n the title of it. When Saul jent and they watched the boufe to kill him. By what means he efcaped, he does not tell us, but attributes his delivery to God only, qf whom by prayer he fought it. Prayer is our belt weapon againft our enemies; the beft of all means, and firfl to be ufed for any deliverance. And there are two pleas which he makes ufe of; one was, that God was his God, ver. i. the other was the power and firength of his enemies. It is a blefled thing to have the covenant to fly to, in all times of itraits and troi^-^ bles : there is always an anchor-hold of hope there. My God, is fuch a plea as infinitely over-balances all other things. He has engaged himfelf to dp his people good ; and it is time for him to work when the enemy exalts 122 God's preventing mercy opened. Ser . X. exalts hi mfelf. The church's enemies are never fo near deftrudion as when they think they have nothing to do, but take, and divide the fpoil. We may plead God's promife, and the enemy's power too; both are aground of hope to a believer in Jefus. The Pfalmift was fure of mercy upon thefe grounds; he knew he was fafe, becaufe God was his God, and the God of his mercy the God of my mercy jh all 'prevent me. Some read it hath prevented me-, others, doth prevent me ; and others, as in my tuxt^Jhall prevent me. Each of thefe fenfes are exceeding fweet, and lull. Take it in the firft fenfe, hath prevented me, and it implies thus much, that the Pfalmift never was in any dif- ficulty, tem.ptation or fear, but God was beforehand with him; having always the mercy ready which he ftood in need of; and had given it in due fcafon, and that when he leaft expedled it, and it may be was leaft prepared for it. Take it in the fecond fenfe, doth prevent, it argues the Pfalmift's ground of confidence when all prtfent appearances were gone: as if he had faid, " God is of one mind, his *' thoughts are thoughts of peace, and not of evil ; *' he may vary his providence, but his heart is the " fame as ever; why Oiould 1 fear? why fhould I not *' hope and rejoice ? ior my God is a tried God, hejs *' working for me even now. He prevents my fears, *' and he will prevent my falling." Take the words, as they lie in my text, and it comes to the fame thing: " God fees all my enemies dcfigni;, and he " is ready for them: my prayer is hcara, and furc '' I am deliverance will come, though I know not *' the time and way of it." My defign, under the Spirit's influence, is to look into my own heart and yours, and fhew you what wonders of providence and grace God, as the God of our mercy, has caufed to paf^ brfore us. In dif- courfing on thefe words I fhall inquire, I. In what fenfe, or in what refpedts God is the God of our mercy, II. How, Ser. X. God's preventing mercy opened. 123 II. How, as the God of our mercy, he doth pre- vent us. III. Apply. I. I am to enquire in what refpedls God is faid to be the God of his peoples mercy. And it feems to inckide in it thefe three things : 1. That all the mercy, which is in God's nature, is for his faints. It is a great word that; i Pet. v. to, the god of all grace. God has in him all forts of grace, and all degrees of grace for his faints. He hath par- doning, quickening, ftrengthening, comforting, and preferving grace. His mercy is rich mercy, abun- dant mercy, inexhauftible mercy, fure mercy. A man's riches are his glory; God glories in his mercy; it is his delight, he refls in it, and fo may we, be- caufe there is an infinite unconceivable fulnefs of it in him : With thee is the fountain of life. All that we have here, all that we can enjoy of it to eternity, are but as the ftreams ; and the more you draw, the fafter it fprings up. There is no want nor any end in the mercy of the Lord to his people. For Ifaidy mercy fhallbe built up for ever., Pfal. Ixxxix. 2. God diftri- butes and parcels out this mercy, that we may con- ceive of it the better ; hence he is called by the apof- tle, The father of mercies^ and xkiz God of all comfort ^ 2 Cor. i. 3. What mercy foever you need, God has it to give. Afk as high as you will, you fhall not be denied , God's mercy is proportioned to, nay, it in- finitely exceeds all our miferies: and apleafingcon- fideration it is. God is not called the author of our mercies, but the Father of them ; to fhew how freely they come from him ; they are his bowels, he is pleafed with them, as the father is with his own child ; dwell on the name, it is a fweet one, the Father of mercies. In my text, Bavid grafps all this mercy. Jays hold of it as his own mercy: the G^^ of my mercy fhall prevent me. That is one fenfe. 2. It fuppofes farther; that there is a portion of mercy laid by, in the purpofe of God, for every faint. 1 24 God's preventing mercy opened. Ser. X. faint : A portion of mercy which he may call /^/j own. This, fome underfland to be Chrift's mean* ing to Paul^ 2 Cor. xii. 9. My grace is fufficient for thee 'y i. e. that grace which I have alloted for thee, thou wilt find fufficient. I knew what thou wouldft need in my eternal counfels ; I have made provifion beforehand; I have taken care thou Ihouldft have enough. And this doubtlefs, fays the great Dr. Good- winy is Paul's meaning in that fpeech of his, Philip. iii. 12. 1 follow after y if that I may apprehend that for which alfo I am apprehended of Chriji Jefus, It is a word of great force, I follow afttr ; I purfue with vigor, as one that follows the game. 1 cannot reft fatisfied with the grace I have, but am always look- ing for more. Whence was this, but becaufe Paul knew the largenefs of God's heart, and the infinite merit of Chrift's blood % there was more grace yet behind, and he could not be at reft till he had received it all. This is the happinefs even of heaven itfelf ; to apprehend, attain, pofTefs that, for which alfo we were apprehended of Chrift. Poor foul ! thou art of- ten put to it, to believe for this or for the other mer- cy ; thou feeft nothing. Now thou ftialt be eafed un- der this trouble, and carried through the other dif- ficultyl; All thefe things are againfi thee •, that is the language of fenfe \ but faith tells thee quite other- wife; every one of thefe trials is the way to fome fig- nal mercy, fome fignal fupport, fome fignal comfort which was laid by for thee, againft the trial came. Every fon, every child fhall have his portion ; grace for that duty, that trial, that darknefs and diftrefs, was fettled upon thee in God's purpofe, and ordered for thee in the everlafting covenant. That is ano- ther fenfe of the phrafe in my text, ^he God of my mercy. But, 3. The words fuppofe farther, that God has taken It upon him as his charge, to keep this portion of mercy for his people. Whatever it be, foul, it is in truft Ser. X. God* s preventing mercy opened. 125 trufl for thee with him. Every faint may apply to God, as the God of every mercy which he needs. God is my defence^ and the God of my mercy : unto thee^ my ftrengthy will Iftng^ ver. 1 7. If this will not bring a man to praife, nothing will. To have a faithful friend to go to, under new and unexpe6led difficulties, is a fignal blefllng: our friend, it may be, and our fa- ther's friend J a great fupport this, under loiTes, crofTes, and troubles : but what is a faithful /nVw^ to a faithful God ? who has wifdom and power, equal to his love and mercy! whom none can refift, none can furprize, none can beguile, or draw from our interefls ? what a blefTed foundation of confolation is this! God knows his title; he remembers his co- venant ; he will give grace and glory ; why ? becaufe it is one of his glorious titles, the God of thy mercy. He would not anfwer his name was he not to anfwer thy prayers, to fet thee above thy fears, and to de- liver thee out of all thy diftrefTes. Two brief remarks, and I proceed to the fecond head. Remark I. What a happy man is every chriftian. How can he be poor who has God for his portion, and all the mercy in his nature for his fupply ? who is provided for for ever, and his inheritance is in fuch hands that it can never be wrelled from him? Col. iii. 3, Tour life is hid with Chrifi in God, Not bare, life, but all the neceflaries, the pleafures and com- forts of life, hid with Chrifi in God: when two fuch fecurities fail, then complain. Remark II. What pity it is chriftians live no more like themfelves; amongfl men, one is blamed and another, becaufe they do not live according to their income. Their eflates are large, but their fpi- fits are mean; " They are of a poor little fpirit." Charge no manelfe, but condemn thyfelf. God i$ thine, his mercy thine \ and yet thou art ever fearing, ever complaining, but feldom thankful. What have yet 1 26 God's preventing mercy opened, Ser. X. you lacked yet? the God of your mercy, he hath not always prevented you ? why then ihouldft thou limit him in any of his difpenfations ? The Pfalmift knew that God had done it, and would do it again for him ; and from this confideration, that he was the God of his mercy ^ he rejoices beforehand : "The God of my mercy fhall prevent me. Which leads to the fecond thing. II. How, or in what refpeds does God, (as the God of his peoples mercy) prevent them. The word prevent^ fometimes fignifies to meet one in the way^ or rather, to come before one, or he before one In 3. thing', as when you know your friend's wants, fuch is your love and kindnefs to him, that you give him what he needs, before he afks it: This is to pre- vent him. As it is faid of the Father, when applied to by the Mediator, Pfalm xxi. 2,3. 'Thou baft given him his hearfs defire, and haft not withheld the requefi of his lips ', for thoupreventefl him with the bleffmgs ofgoodnefs, &c. God may be faid to prevent his people as the God of their mercy ^ in the five following refpeds. I. God gives them the greatefl bleflings, notwith- ftanding their ill-defervings. What were we in our natural ftate but the children of wrath and fervants of fin? Our care was about nothing elfe, than fulfilling the lufts of the fiefh, and of the mind; and yet the God of our mercy pitied us then •, then he faid unto us, live, Ezek. xvi. 6. and when Ipaffed by thee, and faw thee polluted in thine own blood, I faid unto thee, in thy bloody Live, &c. There was nothing lovely in us, but there was love in God towards us. Again, Ifa. . xlviii. 8. Tea, thou heardfl not, yea, from that time that thine ear was not opened^ for 1 knew that thou wouldfi deal very treacheroujly, and waft called a tranfgreffor from the womb — and yet chofen -, and yet called, and made partaker of a divine nature! The Lord loved us, becaufe he would love us: gave us Chrift; gave us hisSpiritjgaveus the name and privilege of fons, notwithllanding all our vilenefs, and gave us all without Ser. X. God's preventing mercy opened. 127 without any upbraiding I Had God marked iniquity, alas ! where had any of us been ? but our defervings are not the rule of God's mercy, he prevented us beforehand \ and he has prevented us ever fmce 5 our many flips and falls afterwards, the vanity of our minds, the carnality of our frames, our loofe and carelefs walk, our fad and dreadful backflidings, the turning away of our hearts from God, he pro- vided againft them all ; he gives the greateft blef- fings notwithftanding our ill-defervings. 2. God prevents us as the God of our mercy, be- caufe he gives the greateft bleflings, notwithftanding our unpreparednefs 10 xtQtiwtxhtm. Rom. ix. 16. It is not of him that willeth^ nor of him that runneth^ hut cfGodthatfheweth mercy. Were God to wait till man had prepared himfelf ior divine grace, who would be faved ? Were his thoughts, and ways, as man's are, he could never fhew mercy; for there is not a foul that receives it but has ftood it out againft him. The law is engraved in our very natures : IVhat Tnufl I do to be faved? is the language of the natural mind when convinced of fm, until Chrift is difco- vered to him, by the Spirit, as the end of the law for right eoufnefs^ Rom. x. 4. And all other means are tried, before Chrift is trufted. You, that were fcrip- ture-proof aijd fermon-proof, did not God prevent you when you came to him ? htfoujtd you in your own way, though he did not leave you there. You came, it may be, to ridicule the preacher j to have matter to oppofe the truth ; to hear feme new things or it may be were forced by your parents or mafters againft your defires, to attend public worftiip.- And there God (who only can perfwade Japhet to dwell in the tents of Shem) met yoUy and you heard words whereby you muft be faved. Was not this preventing you} Aik Zaccheus wh^t preparation there was in him for Chrift ; it was curiofity not confcience that made him climb the tree ; but Chrift knew him to 1:^8 God* s preventing mercy opened, Ser. IC, to be a velTel of mercy, and now the fountain is feC open, Zaccheus ! make hafte and come down ; for to day J mujl abide at thy boufe^ Luke xix. 5. Afk the Samaritan woman, what preparation there was in her for Chrift -, he was firft at the well, and fat there waiting, John iv. 6. What brought him there ? a defign of pure love and mercy to her foul ; he mtift needs go through Samaria, ver. 4. there was a loft fteep to be gathered, and Chrift can have no reft till he finds her. O ! there is a bleffed necejfity in our preaching and in your hearing when the day offalva- tion Cometh, Chrift comes out to meet you, and fays, Turn unto me -, I am the ftrong-hold, ! ye prif oners of hope : God prevents us, in our unpreparednefs. 3. Godi prevents his people, with refpecl to their prayers. Either he is beforehand with them in alk- ing, or he gives them what they never thought of afking. How fweetly at fome times does he by his Spirit bid us pray ; as having the blefTings before- hand ready to give. Hence we find it,asPy^/mxxvii. 8. When thou faidfi. Seek ye my face ; my heart f aid. Unto thy face. Lord, will I feek. He befpeaks a prayer ; calls us by the fecret whifpers of his Spirit to go and pour out our fouls unto him. And how- do we find it then ? why, then fljalt thou call, and the Lordfhall anfwer ; thou fJoalt cry, and he fh all fay. Here lam, Ifa. Iviii. 9. Even while we are yet fpeak- 5ng, the blelTing comes, Ifa. Ixv. 24. the decree goes forth and grace comes freely, Dan. ix. 21. Again, God often gives, as he did to Solomon-, he gives what you afk with an exceeding overplus, I Kings iii. 12, 13, he afked only a wife and difcern^ ing heart -, God gave him riches, and honour, and long life hefides. So you aflc diredion in his way, or fubmiflion to his will -, and the very bleffing yoU were content to part with at his call, is often re- turned to you, and is then doubly fweet ; you have more than you a(k. Say then, believer, whether the God Ser. X. God* s preventing mercy opened. 129 God of your mercy does not prevent you. But our prayers are too little obferved, or elfe our prailea would not be lb few. 4. God prevents us as to our fears, Ilaiah li. 12, 13. IVho art thou^ that thoujhouldfl he afraid of a man thatfhall die^ &c. — and forgetteji the Lord thy maker ^ that hath fir etched forth the hea^ vens^ and laid the foundations of the earth ? and haft feared continually every day^ becaufe of the fury of the opprejfor, as if he was ready to defiroy \ and where is the fury of the opprejfor ? What a fvveetnefs is there in thefe words! we are often upon the rack for nothing; we (lay ourfelves by our own difquieting fears ; but we need fear none but ourfelves : the oppreffor whom we feared, becomes a friend ; his heart is changed ; he is another man, or elfe his power is reftraincd; he dies perhaps for your fake, as has often been the cafe of cruel perfecutors ; God has heaven and earth at his command 5^ and no weapon formed againft thee fhall profpery Ifa. Hv. 17. If you have God's call to any work, never doubt of his prefence to attend you in it. Fear you not their fear ^ Ifa. viii. 12. yourGod> your rock, your refuge, your defence is above -, and he will perfed that which concerneth you. Infinite wifdom is never at a lofs, he ufually worketh with> but he can as eafily work without means. Remem- ber whatever friend dies, whatever comfort goes, your rock liveth. God preventeth our fears. 5. And laftly, God is pleafed often to prevent his peoples deftres^ hopesy and expectations. Eph. iii. 20. Unto him that is able to do exceeding abundantly above all that we ajk or think, according to the power that worketh in us, unto him be glory , &c„ God is abundant in mercy and truth ; we cannot go to the bottom of a promife, but God will not leave us, who has given us that promife, till he has done all which he hath fpoken to us of. Why is he faith- ful, as calling us into the fellowfhip of his fon Jefus I Chrift ? 1 30 God's preventing mercy opened. Ser^X. Chrifl ? I Cor, i. 9. but becaufe all the love he bore us in Chrift, all the mercy he fettled upon us for the fake of Chrift, he will alTuredly bring us to the full enjoyment of. — But alas ! what are our thoughts about thefe things, if compared with what infinite wifdom, and power, and everlafting love have laid up for us ! The love of Chrifi pajfeth knowledge. Should God bid you afk or think for yourfelf ; it i5 beft to refer the matter back again to him. O ! when we have thought our utmoft^ what is this, to what God gives ? Say with the church, 'Thoujhalt choofe our inheritance for us. Thus, concerning the feveral refpeds in which God, as the God of our mercy, prevents us. Two or three words by way of ufe. Use I. Obferve thefe things. This is the clofe of a long and beautiful defcription of God's providence towards his church and the world. PfaL evil. 43.. Whofo is wife., and will ohferve thefe things^ even they fhall underfland the ktndnefs of the Lord. An heart- affeding fenfe of God's goodnefs, is a great mercy. The kindnefs, care and love of God, are often un- feen, becaufe his difpenfations are not obfei-ved. 2. Truft God more. That is the ufe of former inftances of his mercy. What ! received fo much mercy, and doubt ftill 1 this is fhameful unbelief. 3. The great concern is an intereft in Chriji. God Ihews no mercy out of the Mediator. "Whatever you have heard or known of God as a God of mercy in a providential way, you are never the nearer heaven^ unlefs you have a covenant-intereft in him ; this is your fafety, and this your beft claim to any thing that is his. 4. Give God the glory of his own mercy. Suitable returns are expected where fomuch mercy is fo freely given ; praife him with your lips; honour him in your lives-, walk humbly with God; walk fruitfully before men. And let no man call the mercies of God //W/, that is out of hell, and has the leaft hope of heaven. SERMON S E R . XI. Preparation the Lord's Work. 131 SERMON XL The Preparation of the Heart the Lord's Work. Prove RBS xvi. i, I'he preparatio?is of the heart in man^ and the anjwer of the tongue^ is from the Lord. THERE is hardly any thing profefTors are ?.re more at a lofs about in our day, than what •we call preparations for holy exercifes. Some will fcarce allow themfelves any time to think of the duty they are about to engage in, when drawing nigh to God in folemn ordinances ; others, by their prepa- ration-days, and preparatory duties, leem rather to make a God of ordinances, than by the help of or- dinances to draw nigh unto him. Suffer me there- fore, in a fhort difcourfe, to open to you the nature of that preparation which the gofpel requires, and the way and manner in which it is to be obtained ; that you may not, on the one hand, rufh into God's prefence, as a horfe doth into battle, without either care or fear •, nor, on the other, venture to come before him in a dependence on your own doings, lead haply {Ephraim like) you be counted an empt^ vine. The words which I have read are a general pro- pofition, which holds true in every Hate, circum- I 2 ftance 132 The Preparation of the Heart 8er, XI/ fiance and condirion of life. They refpe6l in gene- ral all the purpofes, contrivances and defigns of a man's heart, whatever be the fubjedb it is fixed upon. The word rendered preparations^ is a military term, and fignifies, either the marlhalling of an army \ or elfe it refers to the ordering or ranging the loaves of lliew-bread according to divine appointment. Lev. xxiv. 6. Taking it in this fenfe, it gives us to underftand thus much ; that the putting in order the frames and motions of our hearts is of the Lord, and him only. Some indeed, vary the words and fenfe, reading them thus ; " 'The preparations of the *' heart are of man., or in the power of man ; he has " a freedom to lay his own fchemes as he pleafes, *' but the anfj^er of the tongue is from the Lord-, he *' Ihall fpeak, not what he hath purpofed and con- *' trived, but what the Lord hath appointed." And thus our Englifli Expofitor glofies upon the place, " Man purpofeth, but God difpofeth." This feems rather a flrain upon the words, for v/hy is ir not as much in the power of man to fpeak, as think? Both are ahke natural ads, and both are from the Lord. He teaches us to order our thoughts, and to order our words, for that is plainly the fenfe of my text. Applying the general propofition to a particular inftance, the dodrine from the words is plainly this. DocT. All our fitnefs for duty, and our afTiftance in it, is from the Lord. In difcourfing on this propofition, I fiiall only refolve two queries, and then apply. L How doth God prepare the heart for duty? II. How doth he affiit and enlarge in it ? I. How doth God prepare the heart for duty ? The frames of our heart in duty are as much his gift, as are the blefiings beftowed in anfwer to the requell Ser.XI. the Lord's Work. 133 requeft of our lips. Preparation for duties is two- fold. I will a little explain that. There is prepa- ration which divines call habitual, and there is alfo adual preparation for duty. That which is habitual, refpet5ls our ftate. When a poor foul is clothed with Chrift's righteoufnefs, and hath the graces of the Spirit implanted in his heart, he is then habitually prepared for duty. That which is adual reprefents our frames, which my text intends, and confifts in a fuitable exercife of thofe graces, which the Spirit hath implanted in the heart of a regenerate foul. There is a going forth of the foul towards God in the way of faith, repentance, love, joy, ^c. It is a frame of fpirit fuited to whatever duty God calls us forth to. There is \n the foul a defire after God, a delight in him, and a tendency of foul towards him. Thus the Pfalmift exprefTes himfelf, Pfal. Ixiii. i. God^ thou art my God^ early will I feek thee^ in a dry and thirfty land^ where no water is. Here was an heart prepared to meet God, his inward defires and prayers were agreed, fo ver. 8. My foul followeth hard after thee \ there was reftlefnefs till he had enjoyment; nothing but God could fatisfy him. Our habitual and adlual preparation for duty, is all from him. This being premifed, the queftion returns. How doth God afTift and enlarge in it ? I. He calls off our vain and wandering thoughts, and fo fixes our hearts for duty, as the Pfalmift exprefieth it, Pfal. Ivii. 7. My heart is fixed^ God^ my heart is fixed. Our vain thoughts are the caufe of our daily complaints. The Chriftian hates them, but he cannot himfelf get rid of them. Pfal. cxix. 113. I hate vain thoughts^ but thy law do I love. The more we know God's law, the better we (hall love it; and the more we love it, the more we (hall hate thofe fpiritual wickednefTes in the heart, by v/hicb contempt is cafl upon it; our heart-fins arc I 3 our 134 ^'^^ Preparation of the Heart Ser. XI. our word enemies. Poor foul! fay what thou woLiIdfl give to be delivered from the vanity of your own mind, your roving fancy, difturbingjdiftradting thoughts? Do you not find then a law^ that when you would do good, evil is prefent with you ? The more eagerly you ftrive to get 'out of yourfelf, the more violent Satan, and a wicked heart oppofe it ? Cannot we give in our teftimony to Paul's experi- ence? 2 Cor. iii. 5. Not that we are fufficient of our- fehes^ to think any thing as of ourfelves. There is an indifpofednefs, we have no aptnefs, or biafs by which we are that way inclined of ourfelves. Our thoughts make a mutiny within, they rebel againft God •, it is neceifary they fhould be fent off\, when we profefs to draw nigh unto him. Thus the Pfalmifl prayeth, and thus God in effedl promifeth, for all our fuffici- ency is of him : Pfal. xix. 14. het the words of my mouthy and the meditation of my hearty he always ac^ cep table in thy fight ^ Lord^ my flrength^ and my re- deemer. Never let us feek God's face, without Peek- ing his ftrength A man may be whole days and weeks in preparing himfelf for fome folemn ordi- nance, and yet come unprepared at laft, without God's ftrength. Power belongeth unto the Lord, power to diflodge our vain thoughts, and power to quicken our dead hearts, and our poor lifelefs frames. 2. God further prepares for duty, as he works in our hearts an holy fear and reverence of his ma- jefty, when we come before him. There is a two- fold fear fcripture fpeaks of; one is flavifn, it leads to bondage, and brings torment : the other is filial, or child like, which proceeds from love, and is in- fluential into the whole of obedience. It confifts in an holy awe of his greatnefs, and glorious majefly ; we dare not trifle before him, nor behave ourfelves lightly. A fenfe of God's prefence with us, and a juft apprehenfion of his infinite perfe<5lions, will lead us to fandtify the Lord in our hearts, fo that we dare not Ser. XI. the Lord's Work. 135 not indulge our formality before him. God is greatly to be feared in the ajfembly of the faints^ and to h^ had in reverence of all them that are about him^ Pfak Ixxxix. 7. Whence comes this fear, and holy reve- rence ? Doth man dilpofe and frame his own hearjt thus to fear God ? No, it comes from God's grace given to him; Heb. xii. 28. Wherefore we receiving a kingdom which cannot be moved^ let us have grace^ :whereby we may ferve God acceptably^ with reverence nnd godly fear. Let us have grace -^ how fliall we ob- tain it ? Why, afk it of the God of all grace, who giveth liberally^ andupbraidethnot. My graceisfiiffici- ent for thee^ 2 Cor. xii. 9. It is fuited to our times and our wants ; my grace^ but ours too •, it is defigned for us 4 it is given to us. Given! for what? to help us in every time of need, Heb. iv. 16. O! we need this grace to fear God. Humbling grace, that we may be low before him, under a fenfe of our own wants, and our own fins; or elfe we fhall never be exalted by him. It is a blefled turn given to our fpirits, when they are thus difpofed to fear the Lord. 3. God prepares for duty, by giving us the favour of paft experiences, and by giving us prefent defires, after communing with him. Cant. i. 3- ■Becaufe of the favour of thy good ointment^ thy name is an ointment poured forth^ therefore do the virgins love thee. Chrift's love is beyond all other delights. If ever we have enjoyed his prefence, his name and every thing which appertaineth to him will be precious. Though he hides his face, we fliall feek after him till we find him : Former experiences quicken and enliven our prefent defponding frames. O ! there is a favour in Chrift's good ointments ! The fpoufe^ found it fo, and even believers find it fo. But fay you, " What mud I do when my *' heart is out of frame; when I have gone aflray *' like a loft fheep; how can I go back to Chrift **' again ? My heart hath not the liking to him it ■*' once had J the flrength of my love, my defires, I 4 .'' n^y 136 ^^^ Preparation of the Heart SfiR. XI. ** my delights, is abated. Strangers have devoured *' up my ftrength, and I am fuitably affedted with ♦' it, throughly humbled for it. What muft I do *^ now ?" To this the text gives a fweet and encou- raging anfwer, 'The preparations of the heart in man^ and the anfwer of the tongue^ is from the Lord. Art thou repenting, art thou defiring, and waiting for thy beloved ? Is his name precious, his perfon, his righteoufnefs, his love precious ? Why, in this very frame he is preparing thy heart for himfelf, and making a way for the outgoings of his love to you. Here is a favour arifing from communion once en- joyed, though now loft: Draw me-, we will run af- ter thee. Here is fenfe of diftance from Chrift, but there is alfo defire of union with him. Draw me to thyfelf, nearer thy prefence, thy everlafting cm- braces. I can be eafy with abfence from my be- loved no longer; draw me, elfe I move not. Draw me, we will run after thee. It denotes eagernefs of defire, fwiftnefs of motion, and a ready affedion to Chrifl. Here is an heart prepared for duty. How? By the free Spirit of God, as giving the favour of paft experiences,, and prefent defires after communion with God. 4. God prepares for duty often by fudden, unex- peded enlargement of fpirit. We are furprized into mercy. Faith is raifed, hope aboundeth, love toChrifl is inflamed, repentance and godly forrow are fet to work; and all before the foul is aware of the mercy. Thus we read, 2 Chron. xxix. q^6. And Hezekiah rejoiced^ and all the people., that God had prepared the people •, for the thing was dojte fuddenly, O ! poor doubting foul, look into yourfelf, I arn fpeaking your experience and my own, both at once. Have you not found the frame of your heart, at times, change in a moment ? One gale of the Spirit hath fet all the fpices a flowing out. You have a dead time, it may be, the evening be- fore Ser. XI. the Lord's Work. 137 fore the Lord's day, and life and liberty when you are in God's courts. One look from Chrift melts you down prefently : you are overcome with his love, he fets you as a feal upon his heart, as a feal upon his arm, fo that, or ever you was aware, you are with God. Now all thefe things worketh that one and the felf-fame Spirit, dividing to every man feverally as he will. His motions are free, he adts when, and where, and how he pleafeth. Thus the truth of the text is confirmed by thefe feveral par- ticulars. I proceed now to enquire, II. How doth God help us in our fpeeches be- fore him ; for as the preparations of the heart in man are from the Lord, fo is in like manner the anfwer of the tongue. Now this the Spirit doth alfo four ways. I. He reveals to us our own wants, gives us fome efpecial errand to go with to God. General exprefTions are a fure fign of prifon frames. Prayer is a great burden, when we have nothing in par- ticular to pray for, when we are neither affeded with our fms, nor our mercies, our temptations, afflidtions, nor even our prefent barren frames. In this the Spirit helps, Rom. viii. 26. Likewife the Spirit alfo helpeth our infirmities^ for we know not what we fhould pray for as we ought. He reveals our wants, that we may make them known to God. Senfe of want is the fpring of defires ; there is an holy contention and earneftnefs in the foul, when he feels his burdens, and has confcience affeded, and bowed down under his guilt and infirmities. How will a poor foul wreftle with God, when he Jcnows himfelf to be in want, and fees where his help is ! Alas, we may fpeak with our mouths, but our words drop Ihort of heaven, if we fpeak not with our hearts. Did you never obferve great la- ^Douring and little enlargement ? Doubtlefs you muft; men 138 TT:)e Preparation of the Heart Ser. XI. men pray as if they were to be heard for their much fpeaking, fome, as if they were to be heard for their fine fpeaking: But alas ! there is nothing of the Spi- rit in this. Our own gay plumes will not ferve us for a covering, nor are they ornamental in prayer. He prays to the beft purpofe, whofe heart is moved, who comes to unload himfelf upon the Lord Chrift, to cafl all his burdens upon one mightier than he. Prayer is blefled work then, when a man knows what he ihould pray for as he ought ; long prayers without this, are the dulleft part of all our worfhip. 2. God helps in the anfwer of the tongue, as he gives us arguments and pleas to ufe in prayer. For this we have exprefsly the promife of the Spirit, John xiv. 26. But the comforter^ which is the holy Ghoft^ whom the Father will fend in my name^ hejhall teach you all things^ and bring all things to your re- membrance^ whatfoever I have faid unto you. We have treacherous memories, anddeceitful hearts. We forget God's perfedions, and promifes, and our own experience, even when we are calling upon him. Not one word to fay at fome tim^es before the throne, though we have jufl before been reading many a fweet promife. If we know what we want, we know not hov/ to plead for the beftowment of it. Well, but the bleffed Spirit fecretly fuggefts what we ihould fay to God, when Handing before him. He orders our caufe for us, and fills our mouths with arguments, Job xxiii. 4. puts a force into our pleas, and life and vigour into our hearts. How will a poor foul dwell upon a promife in prayer, when the Spirit gives him to tafte the fweetnefs of it. There is much preaching in prayer, fometimes little pleading, many vain repetitions, but few of the Spirit's arguments. Our language will be fcrip- tural, when our frames are fpiritual. The anfwers of the tongue are juft as the difpofmgs of the heart are. It was a fweet frame of the Ffalmift, Plal. v. 3. My Ser. XI. the Lord's Work. 139 My voice JhaU thou hear in the mornings Lord\ in the morning will I direEt my 'prayer unto thee^ and will look up. He knew God would hear him, becaufe the Spirit helped him. Do you afk in what? I an- fwer, in directing or marjhalling his prayer before the Lord ; for fo the word figniftes, as has been before obferved. His mouth was filled with arguments, and his heart big with expedlation ♦, be looked out beforehand, knowing he fliould fpeed, becaufe God had enlarged his heart to plead. We (hould not lofe fo much of the comfort of our prayers, were we more obfervant of the return of them. Time forbids me to enlimerate all thefe pleas. Every perfection is a plea, every promife is a plea, every palTage of our experience is a plea \ the^blood and righteoufnefs, the covenant engagements and per- formances of Chrift, are all pleas in prayer ; fo is this prefent life, the gift of the Spirit, and the graces implanted in our hearts, l£c, 3. He further helps us in and after prayer, by making intercelTion in us with groans which cannot be uttered. Of this you read, Rom. viii. 26. hike- wife the spirit alfo helpeth our infirmities^ for we know not what wefhouldprayfor as we ought ; hut the Spi- rit itfelf maketh interceffion for tis^ with groanings which cannot he uttered. Many perfons words go beyond their hearts ; but the true Chriftian, the more he fpeaks, the more he leaves unfpoken \ there is fomething ftill remaining, which he can never fay out, he fighs and groans that he falls fo fhort in his befl duties; but he can go no further, only he longs and waits for that day when full perfedlion fhali come, and he fliall be filled with all the fulnefs of God. Chriftian, let me come clofe to your expe- rience : Have you not fometimes felt moft, when you have faid leaft ? Fears have flopped your rnouth, but they have given vent to your heart. God has brought you into his banqueting- houfe, and 140 7he Preparation of the Heart Ser.XI, and nature has found it enough to fupport under the larger difcoveries of grace. You have been in the fpoufe's condition, fick of love, the fweeteft frame earth can admit of; fuch feafons you have felt, though they are very rare ; they come not often, that they may be prized the more when enjoyed ; however, thus much you can fay by them, that the Spirit hath, in fuch fweet intervals, helped your infirmities, in and after duty, with groanings which cannot be uttered. Once more, 4. The Spirit helps in prayer, as he guides and diredls the foul to afk but for thofe things which God means to give. He regulates their defires by the promife, and makes the will of God, what- ever it be, their fatisfadion and delight. He fnaketh inter ceffion for the faints according to the will of God^ Rom. viii. 27. O ! it is a blefled thing to look on all our mercies, as promifed, and to fee, at the fame time, Chrift, in whom all the promifes meet. To have our wills and affections fwallowed up in the will of God, is the top of the faints at- tainments here. By God's promifes we know what his purpofe and will is-, and therefore, fays the Pfalmift, and with him every upright-hearted foul will join. Remember the word unto thy fervant^ upon which thou haft caufed me to hope. Use I. Cannot men prepare themfelves for duty, after grace is received ? much lefs can tliey prepare themfelves for grace, while in an unrege- nerate flate. This is to make man the firft mover in his converfion to God, whereas he mufl have \ life before he can have motion. The fcripture- account of man in his natural ftate, is, that he is dead in trefpaffes and fins, darknefs itfelf, enmity againft God, and fuch as cannot be fubjed to the law of God, till born again. Dead Lazarus was quickened and made alive before he was able, at Chrift's call, to come forth : And God, fays the apoftle. Ser. XL the Lc7'd's Work. 141 apoflle, 2 Cor. iv. 6. Who commanded the light to Jhine out of darknefs^ hath Jhined into our hearts. We mufl diilinguifh between a thing which is good only as to the matter of it, and a thing which is good in all the circumftances. To read the word,"attend ordinances, pray, and think of one's former Hate as dangerous and fmful ; thefe are good things, as to the matter of them, and yet many go thus far, who are flrangers to a work of grace in their hearts. Herod did many things, and heard John Baptifl gladly ; yet afterwards cut off the head of the preacher whom he delighted to hear : Good works (which the fcripture efteems fo) flow from the new heart ; we muft alfo diflinguilh between that which is a duty in man, and a debt in God. It is every man's duty to read, hear, meditate, pray, ^c, which are ufually put amongft what are called preparatory works ; but let no one dare to fay, that he v/ho doth thefe things lays God under an obligation thereupon to give grace. There is ground of hope, from the promife, that fuch as ajk^ Jhall receive^ and fuch as feeky Jhall find \ but whatever we receive from God, comes as a free gift, Rom, ix. 16. Further, it is one thing for God to prepare his own way into the foul ; another for corrupt nature to prepare itfelf for grace. There is a beautiful order in the Spirit's work, but nothing preparatory, that man can do towards God's making him a partaker of his own grace. Use 2. Are the very difpofings of our hearts from the Lord, fo that we cannot think a good thought abflraded from his gracious influx ; what (hail we then fay to thofe great things which he has done for us in a way of providence and grace, and to thofe far greater which he hath promifed to do ; furely thefe are of the Lord ? Bdorelfrael could be fettled in the promifed land, they muft pafs through the brick-kilns in Egj/pt^ and a red fea, and an howling 142 ^he Preparation of the Heart Se r . X !• howling wildernefs, and a fwelling Jordan, Our way to heaven lies through many trials, temptations, fnares and forrows. That thou haft been fupported and comforted under every afflidlion, kept from falling by temptation, or recovered when fallen ; that thou haft emerged from under fo many cor- ruptions ; that Chrift is ftill thy fanduary, when purfued by juftice ; thy anchor-hold of hope under outward prelTures, or inward conflids ; that thou art helped to feed on Chrift, to fetch all from him ; that death is unftung, the grave perfumed, and a manfion prepared for thee above, againft the time when this earthly houfe of thy tabernacle ftiall be diftblved ; What great things are thefe ? Every one of them is from God. Every good gift ^ and every f erf e^ gift ^ cometh down from above. Say with the Pfalmift, Pfal. cxv. i. Not tint us ^ O Lord! not unto us^ hut unto thy name give glory ^ for thy mercy ^ and for thy truth's fake. Use 3. Are the preparations of the heart in man, and the anfwer of the tongue from the Lord ? This may give a lift to humble doubting believers, under the fenfe they have of their indifpofednefs for duty. Thou complaineft of a wandering, proud, hard, and unbelieving heart, in holy duties \ how fhall it be bettered ? By keeping from them ? This is not the rule of judgment in natural things ; fuch as would be warm do not ufe to keep away from the fire. When Chrift has promifed his prefence, there be- lievers ftiould expedt his fellowftiip. If thy heart -be wandering, God can fix it ; be it hard, God can foften it ; one fight of Chrift, as pierced for thee, will lay thee mourning at his feet. Zee, xii. 10. '^hey fhall look and mourn, Senfe of thy unbelief, is a fign thou believeft. Whatever are your doubts, your fears, your fins, carry them to the crofs of Chrift. Let me only caution againft three things, and I clofe. Firft, Ser. XI. the Lord's Worh 143 Firft, Againft known omifTions. The gift that is in us muft be flirred up, if we would have it pre- ferved •, means are appointed that they may be ufed, not hved on. The better the digeftion, the keener the appetite : Our defiring the word depends very much on our tafte of it, i Fet, ii. 2. The more prayer is ufed, the better will it be loved. The very fpirit of prayer hath been loft by a reftraint of the duty. Do not think a few clofet petitions, and confeffions on the Lord's day, will bring down bleflings from God, when he has been unapplied to in the clofet all the week befides. Secondly, Much more fliould you beware of confcience-wafting fins. Nothing fo much ftraitens the heart, as allowed guilt, in this fenfe. With the pure, God will fhew himfelf pure, but with the froward, he will fhew himfelf unfavoury. Exped: no heart-preparation for duty, but in an holy en- deavour to walk with God. To the prefumptuous wicked, God faith. What have you to do to declare my ft at at cs ? Thirdly, Take heed of a dependence on gifts, in your approach to God. If duties are not filled with grace, they are good for nothing. The prepara- tions of the heart are from God, when there is an whole truft and delight in him. Then is God*s aid juftly denied, when we venture to engage in holy duties without the help of his Spirit. Even faith itfelf doth no otherwife enrich the believer, than as it is a vefiel which holds the treafure. Remember Paiir% confeffion, For me to live is Chrifty &c. SERMON 1 44 Paji tohm of divine favour, Ser. X II- SERMON XII. Paft tokens of divine favour, an encouragement againft prefent fears. Judges xiii. 23. But his wife faid unto hirny If the Lord were pleafed to kill us, he would not have received a burnt-offering and a meat-offering at our hands ; neither would he have fiewed us all thefe things^ nor would, as at this time^ have told usfuch things as thefe. THERE is nothing difficult or hard to be underflood in the connedtion of thefe words with the preceeding context. The perfon who ap- peared to Manoah and his wife, was looked upon by them to be no other than a created angel, till the flame of the offering went up towards heaven from the altar, and the angel of the Lord afcended in the flame. Whether fire came down from hea- ven, or whether it came out of the rock to confume the facrifice, is not certain : but the angel of the Lord Ser. XII. an encouragement againji fears, 14^' Lord afcended in the flame of the altar, to fhew the acceptablenefs of the facrifice; and that it was made fo, by his carrying it into heaven, and prefentingit unto the Father. Chrift as Mediator perfumes the fervices and facrifices of his people with the odours of his own obedience, and righteoufnefs. Hereby Manvah knew that it was Jehovah^ the fecond per- ibn of the trinity, who condefcended to be Media- tor, and Meflenger of the covenant ; not a created angel. His refledtion upon it was ilrange, but not new or uncommon : IVe jhall furely die^ becaufe we hnve feen God, His wife argues much more juftly, in the words of our text. If the Lord were -pleafed to kill uSy &c. Death could come from no hands buc God's; and the tokens of his favour can never be intended as evidences of his wrath. This reafoning of her faith is built upon three confideratioris. Firfl, The acceptance of their offering. God would never accept the offering, if he did not love theperfon. Secondly, The difcovery of thofe fecrets where-^ in their own prefervation, and the deliverance of the whole nation were* concerned. That Sampfort Ihould be born •, how he was to be educated, and inftrudled ; that God would fave Jfraelhy his means i From which, excellent Mr. Henry makes this good and pithy conclufion, " We need not fear the wi- *' thering of thofe roots out of which luch a branch ** is yet to fpiing.*' Thirdly, The time of this difcovery i§ ± great argument of hope, at this time he would not have JJjewn usfuch things as thefe ; a time Vv^hen vifions Were very rare and unfrequent -, a time when they feemed, as a nation, to be abandoned of God, be- ing left in the hands of the Philiftines forty years* At fuch a time to receive thefe precious vifions of the kipdnefs and care of God, was aa argument, K that 146 Fajl tokens of divine favour^ Ser.XII. that they fhould live, and execute what God had given them in charge. But his wifefaid unto him^ &c. This is the connexion and fenfe of the words, as referring to Manoah^ and the Lord's appearance to him. But as no fcripture is of private interpreta- tion, every believer has a warrant to apply them for his own ufe, fo far as his cafe is parallel to this in the text. Thus confidered, the words give us the following obfervation. Observ. Such whom God has diftinguilhed with tokens of his favour, fhall never be left to perifh under the difplays of his wrath. In difcourfing on this obfervation, I will endeavour to Ihew, I. What are thofe tokens of God*s favour, which every believer has been diftinguifhed withal. II. What are thofe things which God is even now fhewing them, under all their darknefs 2ii\di fears, III. Why they who have been, and are fo blef- fed with the tokens of God*s favour, Hiall never perifh under the difplays of his wrath. I. Let us enquire what are thofe tokens of favour which have been fhewn every true believer. Neither would he heifue fioewed us all thefe things^ refers to paft experiences of the Lord towards them, and inftruc- tions they had received from him. Saints have paft experiences to turn to, under prefent doubts and ter- rors. Is it no token of God's favour, that you have been kept alive unto your calling? that you was not fuffered to drop into hell before you had any know- ledge of the way to heaven ? Believer, art thou pre- fervcd from the gates of hell to the glory of hea-^ ven ? Had death ieized thee in thy unconverted ftate, thy portion had been appointed thee everlaftingly with hypocrites and unbelievers : and how near has thy own intemperance, it may be, and excefs brought thee to it ? There is a prefervation to calling, as well as Ser. XII. an encouragement agmnji fears, 14^ as a prefervation ever aftenv^rds: Jude i. prefsrved in Chrift JefuSy and called, Miraculoufly are we pre- ferved to the day of our natural death, through a world of dangers and deaths ; fo are we, to the time of our fpiritual life. Manajjeh and Faid are tri- umphing in heaven, one that God fpared him till his afflidtion in Babylon \ before thi$ Manajfeb knew not the Lordy 2 Chron. xxxiii. 13. The other, that he knew not Chrift when he perfecuted the church, and wafted it. Had Paul known Chrift- then^ he had committed the unpardonable fm. {Paul had never preached Chrift, much lefs been a witnefs of his re- furredion :) O ! the v/onders of providence towards the faints, before ever they are acquainted with the ways of grace! Ever account it one of thy chief mercies, that thou waft kept alive unto thy calling. Secondly, It is a token of a diftinguilliing favour that thou haft not received the gofpel of the grace of God in vain^ 2 Cor. vi. i. The gofpel has been welcomed not only to thy houfe, but to thine heart* Thou knoweft it ; at leaft thou defireft to know it, not more in the found, than in the favour of it. Many a fmcere foul is complaining, O ! that all things were become new-, and yet old things are paffed away. He fears he has no life in Chrift, yet all his defire is towards him : cries out, he is loft, and yet he has found him, of whom Mofes in the laWy and the prophets did write, John i. 45. And ventures himfelf wholly upon the Lord Chrift for acceptance, and eternal life. There has been a day of God's power, wherein Chrift and his foul were made one. A divorce has been given to fin, and to his own righteoufnefs ; he can yet fay, What have I to do any more with idols? And can there be fenfe where there is no life? Did ever any one de- lire whom he did not love ? or can any man love an obje6l he does not know ? God's work upon the heart is beft known, not by the prefent operations, K 5 buc 148 Pajl tokens of divine favour^ Ser. XII. but by the after efFe(5ts. Lydia*s attention to the things fpoken by Paul^ fheweth her heart to be opened of the Lord, A£ls xvi. 14. The blind man would not deny that he faw, becaufe he could not tell every circumftance which attended the miracle of opening his eyes, John ix. 25. If thou knoweft the worth of thy foul, and dareft not venture it but with the Lord Jefus Chrift^ thou baft not received the grace of God in vain. Thirdly, It is a token of diflingui filing favour, that thou haft at any time feen the truth of thy own grace. As thy God hath his hiding times, fo there are alfo times of finding ; Pfalm xxxii. 6. For this Jhall every one that is godly pray unto thee in a time when thou mayft he found. The eleven difciples, though they doubted, as foon as a word came from Cbriil's mouth, they all believed, M<2/.xxviii. 17,18. That bleffed Lord Jefus who at firft begets hope in the breaft of a broken, contrite finner, always fecretly fupports ir, and often revives it. The fun is not out of the firmament becaufe it is hid under a cloud. There is a gracious promife made, Mah iv. 2. which there are few believers who have not at times tafted the fweetnefs of : But unto you that fear my name^ fhall the fun of right eoufnefs arife with healing in his wings -, and ye fhall ga forth., and grow up^ as calves of the ft all. Chrift has wings to inlighten, warm, and heal. Difconfolate foul! thy Surety and thy Saviour is the fun of right eoufnefs. Sometimes light comes fuddenl)^, after the longeft night of darknefs. God has often accepted thy gifts, when thou haft thought him defigning at that very time, by greater withdrawments, to punifii thy fins. Many a prayer begun in diftrefs has ended in delight. The Angel of the covenant has afcended, in thofe very frames thou haft thought low and legal. Thy God has raifed thee out of thy depths, and fet thee on thy high places. Fourthly^ Ser. XII. anencoiiragementagainjl fears, 149 Fourthly, It is a token of diftinguifliing favour, that thou haft been kept from falling by tempta- tions, or that thou haft been recovered when fallen. Afflid:ions have purged thy drofs, and brightened thy gold. Unruly thoughts have been often quieted by divine confolations. Satan has been fuffered to ftir thy corruptions, but not to deftroy thy faith. Many a true believer has been ready, through the power of temptation, to draw back ; but by the power of grace has been kept from turning back. He reftoreth my foul \ where is the Saint that is an utter ftranger to that fweet experience of the holy Pfalmift ? Thy God has reftored thee, and healed the wounds in confcience which thy backilidings have made. Haft thou had Demash temptation, and been delivered from his fall ? Haft thou finned with David, and has the Lord put away thy fm ? Surely God hath no mind to deftroy thee, he would never elfe have thus reached forth his hand to favc thee. Thy fears may be great, when thou lookeft inwardly to thy little ftrength, and to the power of thine enemies : But thy Redeemer is mighty : T'he Lord of hojls is for usy the God of Jacob is our re- fuge. Fifthly, It is a token of diftinguiftiing favour, that thou haft been kept clofe to the appointed ways and means of comfort, under all thy complaints for want of comfort : The fpoufe was diredled where to go, and whom to inquire of, if fhe would find her beloved', Cant. i. 8, Go thy way forth hy the footjleps of the flocky and feed thy kids heftde thejhep^ herds tents, ^e waters of life and healing run through thefan^uary, Ezek.xlvii. 12. And fodo the ftreams of joy, and gladnefs. If die thou muft, it is beft to die facrificing. It is a fpecial remark o^ Eliezer^ Abraham's fervant. Gen. xxiv. 27. / being in the way, the Lord led me to the houfe of my majler*s brethren. To be out of the way of duty, is to be V K 3 out 1^0 Paji tokens of divine favour, Ser. XII. out of the way of comfort. The difciples went to the mountain appointed of Chrift, in order to meet with Chrift. Mary^ though weeping, ftood at the fepulchre, and foon heard her own name called by her beloved Jefus. Thomas was not with the dif- ciples when Chrift appeared, and you know what he loft by it. It is a mark of diftinguiftiing mercy ; , to be kept in the way of comfort. Manna never /^.^ was efteemed fo light bread, as in our day. Ordi- '''^' nances are attended on, it is to be feared, by many, more to keep up the form, than to revive the power of godlinefs. So much for the £rft general. II. What are thofe things which God is even now (hewing the chriftian under all his darknefs, and fears ? Neither would he havejloewed lis allthefe things^ por would, as at this time, &c. I. Believers fee a lovelinefs in Chrift's perfon, when they cannot difcern intereft in his love. Their doubts are not about Chrift's fuitablenefs and fuf- ficiency, but about union to this fuitable and fuffi- cient Saviour. 0/ thou whom my foul loveth, W\\\ force itfelf out, at fome times unawares; even when they have numbered themfelves amongft fuch as never knew his name. They ftagger at the pro- //Pj^i^finife, and yet venture upon Chrift in the promife. 4A i.^ / 'fleman contradidts, in the firft words of his complaint, Y^ ^J ^Jl that he objects againft himfelf, both as to his ' •"' Ilate and frame afterwards, Pfalm Ixxxviii. i. O Lord God of my falvation, I have cried day and night unto thee. In the Lord have I righteoufnefs and ftrength^ is not often uttered in full afllirance of faith ; but it is fpoken as the fixed refolution, and utmoft defire of every true believer. In Chrift they feek it, and they will never feek it in any other. There is a joy that fo glorious a method of falvation is found out for others •, that God's name is glorified, ^nd his Uw honoured by Gpd-man j though they. Ser.XII. an encouragement againft fear^. 151 as they have fallen by their iniquity, fliould perifh in it. . Shall a foul perifh to whom Chrift, is lovely ? If the Lord ^leafed to kill thee^ he would not have Jhewed thee fuch things as thefe. 2. Believers have ftrong defires after the truth of grace, when they moft complain under the want of it. Sorrow and godly mourning flow from love, as well as joy and praife. One fuppofes the objedl de- firable and lovely, though abfent ; the other fup- pofes the objedt prefent. Chrift was no lefs dear to weeping Mary^ than he was to believing and rejoic- ing Thomas. In his darkeft hours a believer will be a feeker, whether or not he finds the beloved of his foul whom he feeks after. With my foul^ fays the church, Ihave defired thee in the night ; yea^ with my fpirit within me will Ifeek thee early ^ Ifa. xxvi. 9. Like Ruth of old, the believer will take no denial, chap, i. 16. Intreat me not to leave thee^ or to return from following after thee\ for whither thou goefi, I will go ^ and where thou kdgefi^ I will lodge, A Chrift, and an heaven at laft, will recompence the foul for all his waiting. There will always be Davids wilh un- der thy greateft apprehended wants, 2 Sam. xxiii. 15. O that one would give me drink of the water of the well of Bethlehem^ which is hy the gate I O for one fight of Chrift, who is of more worth to me than ten thou- fand worlds ! This is a prefent token for good, un- der all thy doubts and fears ; nothing but an whole Chrift will content thee. 3. When believers cannot find fin mortified; it is their defire and prayer, that it may be rooted out. It is more on account of in-dwelling fin, than any worldly afflidion and forrow, that you hear the Chriftian crying with David, Pfal. Iv. 6. O that I had wings like a dove ! for then would I fly away and be at reft. It is by flight doves fecure them- felves, not by fight. A believer's aim is levelled at the root of fin. Faul fpeaks the whole language K4 of J 52 Pajl tokens of divine favour, Ser. XII. of his heart, Rom. vii. 24. wretched man that I am, whojhall deliver me from the body of this death \ Sin is always thy burden, and the nearer to Chrift, the heavier the weight feels. There are the feeds of all fin in thee ; but no fin is allowed to reign in thee. Though thou often doubted the conqueft, yet thou art ever maintaining the conflidt. This is a bleffed token under all thy jealoufies and fears, that God i:^ not pleafed to kill thee. Once more, 4. Weak as his hope is, a believer dare not caft it away in his darkeft feafons. It is the language of his heart, j^<^, though he flay me, yet will Itriijt in him. If he cannot go to the throne as fandified in Chrift, and called; he will fall down at the footftool, as a perifhing finrier. There is a fulnefs in covenant-pro- rnifes, when there is a faplefnefs and withering in his beft frames. Jefus Chrift is the fame y eft er day, to day, and for ever. The grace of hope may vanifh, the objc6t of hope continues ever prefent. The lefs ^ believer fees in himfelf, the more readily and ea- gerly he ventures on Chrift. Believers often doubt their faith •, but when matters are put clofe, not 4 foul of them is willing to part with his hope. I am now to ftiew, III. Why fuch who have been, and are blefled with fuch tokens of God's favour, ftiall never die ynder his wrath. 1. This would argue God to be wavering and imperfeifl like ourfelves. The great God may alter his way, but he aever changes his heart. What God hath begun, he will perform, becaufe his work is perfeft. The great God never a6ts inconfiftently with himfelf. 2. Were God to accept thy offering, and deftroy thy perfon, what becomes of his faithfulnefs to Chrift the Mediator ? Chrift purchafed, and he in- tercede^ for the weakeft grs^ce, W4§ his blood ftied ' " ' in Ser.XII. an encouragement againjl fears, i^j in vain ? or did he intercede for nought ? Him the Father heareth always. The grace we receive from the Father, is a debt toChrift, though a free favour to us. 3. Should God kill us, after fuch grace fhewn us, one in whom the Spirit inhabits would be loft: ^he fpirit is given to believers to abide with them for ever. Often thou mayft not know that thou liveft, but thou canft never die, becaufe the Spirit hath taken polTelTion for Chrift. Believers may lofe the Spirit's comforting pre- fence, but not his quickening, becaufe he never quits pofTefTion which he hath once taken. 4. God would lofe the triumphs of his own grace: Grace reigns through right eoufnefs, unto eternal life, Grace in us is a creature, but it is kept alive by the grace in God's heart, which is infinite and everlaft- ing. GracCy grace^ will be the language of heaven ; but becaufe he was not able to deliver and fave them from my hands, he has left them to ferifh for ever^ will never be the triumph and mockery of hell. A few Ufes. Use I. See what ufe you are to make of paft experiences. Carry them about with you by faith, that you may turn to them in time of need. They are a treafure which will be ever precious. Tried cafes are out of doubt. Theory may amufe, but experience only can fatisfy and comfort. So much mercy your God, your Jefus, will never beftow in vain. Use 2. Be humbled for the weaknefs of faith, in fo great a multitude of experiences. It is a moving queftion Chrift put to his difciples. Wherefore do ye doubt ? a God fo able, fo wife, fo gracious, fo faith- ful ; a Saviour fo near ; a heart fo crowded with mercies, one miracle after another miracle, in im- planting. 154 P afi tokens of divine favour ^i^c, Ser.XII. planting, preferving, reviving grace, wherefore Ihould we doubt ? Use 3. Labour to encourage finners by your tafte and experiences of mercy. You were not re- jected in your fuit for mercy •, why then Ihould they doubt in their defires for the fame blefling ? With the Lord there is plenteous redemption. Use 4. Blefs God for Chrift, all your offerings go up with acceptance on this altar. The grace of the covenant he made the purchafe of j and to him appertaineth the beftowment of all covenant blef- lings : Neither portions, nor offerings are accepted, but through his blood. By him therefore^ let us cffer the facrijice of praife to God continually^ that is, the fruit of our lips, giving thanks to his name, Heb. xiii. 15. SERMON Ser.XIII. Chrljl's Redemption from^^c. 155 SERMON XIII. Chrift's Redemption from the Law's Curie. Gal. iii. 13* Chrijl hath redeemed us from the curje of the laWy being made a curfe for us : for it is written^ Curfed is every one that hangeth on a tree, IN this context the apoftle is eftablifhing the great dodrine of juftification by faith, without the works of the law. This he does by many argu- ments ; as, xkiZX,fuch as are under the law^ are under the curfe y ver. 10. That which condemns a man, it is a vain thing for him to look for jufti^-^ v ! and life from. The law curfes every finn caufe he is a tranfgrelTor of it ; one who has i tinned in all things written in the book of the L do them. Again, The fcripture reveals another way ci juf- tification and life, that is, faith : ^he jujiffoall -'-:f hy faith. Such as are accounted juft in the figh ^^' Qo4 156 Chrlji'i Redemption from Ser. XIII, God, truft in another for that righteoufnefs which makes them fo. Befi^es, this would {zt afide the great end of Chrift's death for fuch as beUeve ; he died to re- deem them from the curfe of the Jaw, that Ahra- ham\ bleffing might come upon them through him, or by faith in him. To truft therefore to one's own doings, or to plead them before God, as the reafon of our juftification in his fight; is to make the death of Chrift, and our redemption by ic, ^ vain thing. Chrift has redeemed us from the curfe of the law ^ being made a curfe for us. There is a poor convinced finner*s hold, and his only hope. The fweetnefs and marrow of the whole gofpel is comprehended in this : it is a truth which faith looks to in every ordinance, in every providence. That I may a little open and explain it at this time, as it fhall pleafe the Spirit of Chrift to enable me, I would briefly do thefe four things j I. Inquire what is this curfe of the law, which believers are by Chrift redeemed from. II. How, or by what means is this redemption brought about ; being made a curfe for us, III. Who is this great and glorious Redeemer ? Chrift hath redeemed. IV. Who are redeemed ? He hath redeemed us from the curfe of the law, being made a curfe for us. I. What is the curfe of the law^ which believers are by Chrift redeemed from ? To this I anfwer, I. Believers are redeemed from the fentence of condemnation, which as finners they are liable to, and are under in their unjuftified ftate. "There is therefore now no condemnation to them that are in Chrift Jefus^ Rom. viii. i. There is not a man or woman prefent, but confidered as in Mam their firft Ser. XIII. the Law's Curfe. 157 firft root, and covenant head, they lie under the fentence of condemnation. All of us are feparated from God, by our fall in him j Ro?n, iii. 23. For all have finned^ and come Jloort of the glory of God, That is the firft branch of the curfe, Adam fell under it as foon as ever he had finned. Dying thoic Jhalt die. Gen. ii. 1 7. Many other things appertain to the curfe, but this is the main, and principal of all. Spiritual death feized him at once, he was in a ftate of alienation from God. / heard thy voice^ fays he, in the garden, and I was afraid, becaufe I was naked, and I hid myfelf, chap. iii. 10. Sin and guilt, ftiame and fear go together. A man is dead in law, when the fentence of death is pafTed on him ; though he may live, it may be many months, or years afterwards. The law has in it, firft, a com- mand, next a promife, then a threatening or curfe, Jf thou dofl well, Jhalt thou not he accepted ? thou llialt live in the things thou doft : but if thou dofb ill, fin lieth at thy door -, the law condemns and curfes thee. O ! that poor finners did but fee their mifery in a Chriftlefs ftate. They that are under the law, are under the curfe -, which believers in Chrift are redeemed from. 2. Believers in Chrift are delivered from the wrath and vengeance of God, which is ccnfequential upon this curfe. We read of the fecond deaths Rev. ii. II. which confifts in the deftru6lion of foul and body in hell j this is a part of the law's curfe, of which death natural is fcarce the fhadow: there- fore it is with a Depart, ye curfed. Matt. xxv. 41. This is what the law renders as the wages of fin ^ Rom. ii. 8, 9. Alas ! what are all the trials in life, yea, what is death itfeif, if compared with the wrath of an holy and an angry God, that is to be endured everlaftingly afterwards, 2 T!heff, i. 9. . O think, what a fearful thing it is to fall into the hands cf the living God I T'ophet is ordained of old, &c. JfaL 1 5 8 ChnJ's Redemption from Ser. XIIL Ifai. XXX. '^'^^ Forbearance is no remiffion ; wrath is treafured up, when it is not poured forth. Every fin thou committeft, every idle word, adds to the treafure of God's wrath againft thee another day. Thy very bleffings, fin turns into curfes. The curfe of the law will be wholly executed hereafter. This curfe believers are redeemed from, which leads, II. To confider. How, or by what means this redemption is obtained. The text fays, Chrift took away the curfe of the law from us, by taking it upon himfelf, Chrijl hath redeemed us^ &c. The word fignifies to buy out, as one does a thing which he gives the full price and value of. Thus Abraham is faid, in the purchafe he made of a burying- place for his beloved Sarah, to have weighed to Ephron the filver which he had named in the audience of the fons of Heth, four hundred Jhekels of filver, cur- rent money with the r/ier chant. Gen. xxiii. i6. The fatisfadion Chrift made to juftice was full and com- pleat, every way proportionable to the wrong which the Iinner had done ; current money, fuch as neither law nor juftice could refufe ; Chrift hath redeemed us from the curfe of the law, being made a curfe for us. Two things are to be confidered by us here, 1. That Chrift endured the very curfe which the law denounced againft the fmner. And, 2. That in his enduring the curfe, he aded as the fmner's furety, putting himfelf in the fmner's room and ftead. I. In this humbled ftate Chrift endured the very curfe, which the law denounced againft the fmner, heiyig made a curfe for us. He was fir ft made fin, then a curfe, 2 Cor. v. ii. From the cradle to the crofs, he was a man of for rows, and acquainted with grief; mimbred with the tranfgreffors \ counted a de- ceiver, a finner, a devil, from the very firft of his publkk Ser.ICIII. the Lord's Curfe. 159 publick appearance among men : Yea, neiiher did his brethren or kinsfolks believe in him. He isy faith the prophet, defpifed and rejected of men^ I fa. liii. 3. A worm^ and no man^ Pfal. xxii. 6. The curfe he is faid to be made, in our text, is not the curfe of t\it judicial law, merely according to which a ma- lefador was after his floning to be hanged on a tree ; but it is the curfe of the moral law. That punifhment feems defigned on purpofe to reprefent the blefled Jefus as accurfed of men, and accurfed of God. He hangs between heaven and earth, as unworthy of either. The Father poured into that cup whereof he drank, all the vengeance and wrath which was due to our fins ; It pleafed the Lord to hruife him. It is an expreffive paflage, Pfal. ex. 7. Hefhall drink of the brook in the way. It was the brook Cedron^ over which Chrift pafled, in order to his beginning his conflid: in the garden. Into this brook all the uncleannefs and filth of the temple was caft ; this was alfo the common receiver of thofe accurfed things, which the good kings of i/r^^/ deftroyed. Doth it not fweetly fuggeft to thy thoughts, that all thy guilt and defilement was emptied upon Chrifl ? Ail thy curfes light upon him? He made a way through that torrent of wrath and curfes, which would have everlaftingly feparated between thee and glory ? He was made thy curfe. Why elfe do we hear the fword of juftice laid under an exprefs command, to awake and fmite him ? Why is his foul troubled and fore amazed ^ The fire of God's wrath forces great drops of blood from him in a cold night, which fall in clots to the ground, Luke xxii. 44. Could David fay, Tea^ though I walk through the valley of the jloadow of deaths I will fear none m/^'and doth the dear and only Son of God die under amazement ? He that never faw a frown on his Father's face before, com- plains now that he is forfaken of him ? My God, my 1 6o Chnjl*s Redemption from Ser. XIII. nty Gody why haft thou forfaken me ? Paul glories in the fuffering of the crofs j Chrift bows and groans, yea, he roars under his. JVhy art thou fo far from the voice of my roaring ? Pfal. xxii. i. Whence, O •whence is this, that the head dies in diftrefs, while the members die in triumph ? Chrift's foul is full of horror and darknefs, trembling and aftonifhment, when many of them have the oil of joy for mourn- ing, and the garments of praife for the fpirit of heavinefs ? The caufe of all you have in the text. Chrift in redeeming thee from the curfe of the law^ was made a curfe for thee, The chaftifement of thy feace was upon him. There was no need the dear Redeemer fhould go down into hell, to fuffer the punilhment of the damned there. The avenging wrath of God feized him, and he endured it here : Here, even here on earth, when he hung on the accurfed tree, the forrows of death compaffed him^ and the pains of hell gat hold upon him : The crown of thorns which he wore without, was a badge of that curfe of the law, and that weight of wrath he endured within. Chrift endured that very curfe of the law, which was denounced againft the fmner. The punilhment of lofs and fenfe, he fuffered at one and the fame time. 2. In his enduring this curfe, he acled as furety and fubftitute for the fmner. Thou contradledft the debt, thy Redeemer paid it. Thou committedft the fin, thy Redeemer endured the curfe. He re- fiored that which he took not away^ Pfal. Ixix. 4. Chrift knew no fm of his own, though he was made fin for thee. In his own perfon he was the juft, the holy one of God, the beloved of the Father. There was of old a transferring of fm and guilt upon the facrifice, by the offender's laying his hand upon the head of the beaft that was to be (lain. It is out of the creature's power to lay fm upon another ; the foul that fmntth it /hall di€ : But it is not befides the Se R . X I II. the Law's Curfe. 1 6 1 the right and prerogative of God, the great law- giver, to accept a ranfoni; provided the glory of his holy law, and the rights of his juftice can be fecured by his fo doing. Herein God commendeth his love to finners •, herein he hath alfo declared his righteoufnefs. The law is fo honoured, juftice fo fatisfied with the furetilhip-performances of our great Mediator, glory fo redundant to the whole name of God, his juftice, holinefs, and truth, as well as his pity, grace and mercy, as could not have been in any other way whatever. Chrift ac- cepted our names with all our guilt in theeverlaft- ing covenant, and confentcd to bring in for us cverlafting righteoufnefs; I will be furety for them, at my hands flialt thou require them. Hence the law difcharges the principal debtor, and comes upon the furety. Sinners are wholly infolvent ; but our Redeemer is mighty ; all the riches of heaven are laid up in him. He adled in all he did and fuf- fered in our name ; how elfe could any curfe light upon him ? He zvas made under the law^ to redeem them that are under the law. He never broke the law, therefore lay under no obligation to fatisfy it; but upon his own voluntary confent, to anfwer for crimes which we had done. For iis^ is in our room and ftead, as we read, an eye for an eye^ a tooth for a tooth, Chrift obeyed, and fufFered, not only for our good, but in our ftead : as our Redeemer and Surety, in obedience to the law's commands, he fulfilled all righteoufnefs, and bore all the curfes which the law threatens, "l^hat tve might receive the adoption of fons^ Gal. iv. 5. But Ipafs on to con- fid er, III. Who this great and glorious Redeemer is. Chrifi hath redeemed us from the curfe of the law. Two things are intimated to us here ; I. That as to the Redeemer's perfon, he is God- inan. Chrift includes them both. He is a man, L tha: 1 6 2 Chrift's Redemption from Sek. Xllf . that he may have fomewhat to offer ; as God, he could neither obey nor fufFer ; he is God, that he may give an efficacy, an infinite value to his obe- dience and fufferings. The Redeemer of old was to be the near kinfman of the redeemed : 1 am the near kin/man, fays BoaZy Ruth iir. 12. Howbeit, there is a kinfman nearer than he. Our blelled Re- deemer is riexi of kin to us, Fordifmuch^ as the chil- dren are partakers of fiejh and bloody he alfo hmfelf likewife took part of the fame ^ Heb. ii. 14. God in our nature. JVithoitt controverfy^ great is the myflery ef godlinefs^ God was manifefl in the fle^. The wrath and curfe of God, who can bear, fo as not to fink under it, but God only? The fword of juftice muft have been fmiting and fmiting for ever, had it fell upon any other, fave the man God's fel- low. He ihall fwallow up fin and death, and be the deftru6lion of hell itfelf ^ Why ? Becaufe he is the Lord of life and glory, God equal with the Father: The Lord faid unto my Lord^ Sit thou at my right handy Pfal. ex. I — 7. Hence he is mighty to fave, and the church triumphs in him under all the challenges of law and jufi:ice, Rom. viii. ^^. Who is he that condemneth, it is Chrifl that died. God purchaied the church with his own blood. Part with that article of your creed, and you fell your falvation» If Chrift be not the great Jehovah^ the only living and true God, your faith is vain^ your hope is vain^ ye are yet in your Jins, The curfe remains to be en- dured, and it is fo heavy, that it will fink the nobleft creatures God ever made under darknefs, defpair, and wrath, to all eternity. 2. As to his office and work, he was fet apart thereto by the Father. The word figni-fies, that he was anointed to his redemption- work, as kings, and priefts, and prophets, were anointed to their work of old. God called him to it, and prepared him for it. All the obedience and fufferings of Chrift, though I .Ser. XIII. the Lord's Curfe. 163 though he was God, would have been of no avail for the falvation of fallen Tinners, had not the Fa- ther authorized him by covenant to be their furety, and fubflitute, to ad in their perfons, and names, in time. I have made a covenant with my chofen, PfaL Ixxxix. 3. The imputation of our fins to Chrift, and his righteoufnefs to us, depend upon this blefled and ordered covenant. Loy I come ; fays Chrift in eternity, and he fpeaks the fame in time, but it is to do thy will^ God ; to engage in that fervice to which thou haft appointed me. His call to this work, is one ground of his accep- tance in it ; redemption-work is not a thing of yefterday ; the thoughts, purpofes, and covenant of God, were concerned about it from everlafting. / was fet up from everlafting^ from the beginningy Prov. viii. 23. And when the Mediator came into the world, the Father recognizes his call. He brought his firft-begotten into the world, and faith. Let all the angels of God worfloip him, God girded him for his fervice in the hotteft inftances of it, and gave the Spirit to fuftain human nature in it, not by meafure. It remains, that I offer a word or two on the laft general. IV. Who are the redeemed ? Chrift hath re- redeemed us from the law. Two things are implied in that, I. That the ele^f^ as well as others, by nature are under the curfe. The us here fpoken of, are confidered, firft, as finners, then as believers, ver, 9. T^hey which he of faith ^ are bleffed with faithful Abraham, Paul takes himfeif in, as w^ell as the believing, though deceived Galatians. Chrift hath redeemed us from the curfe of the law ; therefore we are alike under the curfe, children of wrath, even as others. We come into the world under the covenant of works, which is a covenant of con- demnation ; for all have finned, and come ftiort of L 2 the 1 64 Ch rift's Tiedemptton from S e r . X I T* the glory of God. Every natural man, as fuch, is in the lierti, and before he can be in the fpirit, the law is fent to convince of fin, and to (hew him his con- demned, abhorred flate without Chritl:. How is this confident with his being previoufly delivered from the curfe, as though electing grace had fet him at liberty from the condemnation of an holy law ? 2. It \% faith in Chrift 2i%2Ljio'ety^ which gives de- liverance from the curfe of the lawj that deliverance I mean, which is the foundation of my prefent peace, comfort, and accefs to God. ne juft jloall live hy faith \ we feek righteoufnefs by faith. Faith receives the blood and righteoufnefs of Chrift, and pleads it before the throne, as my righteoufnefs. A gift at a diftance will do no good, I muft draw near and apprehend it, and receive it. Hence believers are reprefented 2i% fled for refuge^ to lay hold on the hope fet before them. On this depends our pleadable in- tereft in the facrifice, and righteoufnefs of the Re- deemer. I cannot fay Chrift hath redeemed me from the curfe of the law^ till I have been enabled to accept of him, and truft in him as a Redeemer. Right to falvation depends upon Chrift*s redeem- ing from the curfe of the law ; right to claim it, to take comfort from it, depends upon our faith in this blefied Redeemer. - Inferences. I. Plence we fee why Chrift is io fuitable to a poor, convinced, humble fmner. It is becaufe he has fatisficd all the demands, and born the whole curfe of a broken law: Surely, fhall one fay, in the Lord have I righteoufnefs. O the name, the precious name of Chrijl ! it is an ointment poured forth. Others may glory in riches, wifdom, honour, things which feem to have fomewhat in them : But all his glorying is in Chrift; of him are ye in Chrift. " That's my all, fays the poor foul -, here is ail 1 need for Ser, XIII. the Law's Curfe. 165 for time and eternity. The Lard is my ftrength^ and my Jong ^ he alfo is become my fahatioriy Ifa. xii. i.'* 2. Hence we fee what a blefTing the gofpel is. Chrift hath redeemed us from the curfe of the law, there is the whole gofpel in miniature : No man can be faved by the law, doing, to obtain life, is quite (hut out of the queftion. Soul! canft thou futfer too? Canft thou bear infinite wrath? Canft thou endure everlaftingburnings? What avails expeding life from the law's commands, unJefs there is a way found out for redemption from its curfe. It is the gofpel whkh brings news of Chrift, pardon, falvation. The law is not of faith -, it fpeaks not one fy liable but of do- ing i is ever commanding, and curfing. O! fweet dodlrine of the crofs of Chrift! Who that knows himfelf will not glory in it continually ? I am not €ifl3amed of the gofpel of Chrijl^ &c. 3. Has Chrift redeemed from the curfe of the law ? comfort thyfelf, poor foul, he will redeem from the power of fin and death. Sinfhall not have dominion overyott^ for ye are not under the law, but under grace. 4. Is the law farisfied ? it cannot condemn. God isjufi to forgive us our fins. The price, the full price is paid and received. Death has loft its fting, i Cor. XV. P^G, the grave its power, afflictions by the way all their bitternefs, fince Chrift hath redeemed thee from the ciarfe of the law. Once more, 5. Live to him who is thy glorious Redeemer. Take his yoke upon thee-, let none of his commands be grievous \ a£l out of love to Chrift in all you do ; abhor the fin he hates ; think what it coft him to deliver you from wrath, and let this fet you at the greateft enmity againft all fin. Te are bought with a price, therefore glorify God in your bodvy and in your fpirit^ which are his^ &c. L3 SERMON i66 Prefent difpenfatlons Ser. XIV. SERMON XIV. Prefent dilpenrations the right way to glory* Ps AL. cvii. 7, And he led them forth by the right way^ that they might go to a city of habitation. THESE words, if you confider them in their connedion with the context, are a beautiful defcription of the goodnefs, care, and loving kindnefs, which God manifefted towards the people of Ifraely in their paflage through the wildernefs, unto the land of Canaan : But we have fufficient warrant to apply them to the particular circumftances and condition of every true believer. This prefent evil world is more than once com- pared to a wildernefs ; and a variety of inftances might be produced, wherein the land of Canaan is fpoken of, as typical of that reft which re* maineth for all the people of God. Taking the words then, in this fenfe, I fliall confider them in the following method, I. I fhall Ser. XIV. the right way to glory. 167 I. I Ihall confider the happy place to which every true believer is taking his journey. This is ililed a city of babitntion. II. Confider the intermediate fpace, through which lie is to pafs, in his way thitherward. This is reprefented in the 4th verfe to be a wUdernefs j a folitary way. III. Shew, that herein God ieads his people, by the right way that they may go to this city of habi- tation. IV. Conclude with fome remarks. I. I am to confider that happy place, which -every true believer is taking his journey to. This is ftiled a city of habitation. The chriftian is a ibjourner in tliis prefent evil world, as the children <^ Ifrael were in the land of Egypt : We have here no continuing city ; this is not our reft ; it is pollut- ed : it is not an inheritance befiting the great God to beftow upon the velTels of mercy, his chofen fons: It is not a place worthy of them, whom the king of glory delighteth to honour. The apoftle obferves, Heb. xi. 16. "They deftre a hetter country^ that is^ an heavenly ; and God, for this very reafon, is not afhamed to be called their God, becaufe he hath prepoT'cd fuch an one for them ; an inheritance 'incorruptible^ undefiled^ and that fadeth not away^ I Pet. i. 4. Worxhy the relation which he flands in to them, as their God and Father, their portion, and exceeding great reward. A rational appetite can acquiefce in nothing lefs than an objedl, which is full of real and durable goodnefs ; neither can any one enjoy true happinefs, before he is in the pofTeflion of this invaluable blef- fing. For this reafon, nothing here can fatisfy our •appetites ; nothing can be fully commenfurate to our defires on this fide the grave. AH creature-corn- L 4 forts 1 68 Prefent difpenfalions Ser. XIV. forts, are only cifterns, yea broken and leaky cifterns^ that can hold no water •, thefe can therefore never yield us the bleflednefs we need. On this fide Jor^ dan^ we dwell only in tents and tabernacles, which are in perpetual motion from one place to another, nor can this whole world afford us a place of fettled reft, a city of habitation. Moreover, when we arjs led to the rock that is higher than we, and are enabled to lay hold on him, who has promifed, that thofe that love him Ihall in- herit fubftance ; our faith is fo weak, and the power of unbelief fo exceeding prevalent, that we foon lofe our hold of him, and our feet wander upon the dark mountains : our beft frames are very uncertain and precarious ; our faith, that heaven-born grace, how frequently are its adlings and exercife impeded, by the contrary principle of unbelief, which dwel- leth in us : how often do we hear the moft ferious and humble chriftian, lamenting that it is not with him as it was in months paft, when the candle of the Lord Ihined upon his tabernacle; and fometimes complaining with the Prophet, Lam. iii. i, 2. lam the man that havefeen affii^ion by the rod of his wrath-, he hath led mCy and brought me into darknefs^ but not into light. And when this principle of faith, by which we walk in our abfent ftate, is deduced into the moft lively actings, and moft vigorous exercife, it takes in but a fmall degree of the beauty and excellency of the Lord our righteoufnefs, and but little of the glory of our future inheritance : Where- fore thofe that live moft heavenly in this prefent evil world, confefs themfclves to be but ftrangers, and pilgrims upon the earth : they cannot truft in their prefent frames, nor reft in their prefent attain- ments, but defire to be forgeting the things that are behind, and are reaching forth unto thofe things which are before^ where Chrift Jitteth at the right han^ cf God^ Phil. iii. 13. There Ser. XIV. the right way to glory. 169 There is always fomething wanting, to render our happinefs perfed, and our bleflednefs com- pleat j till we are introduced into his prefence^ where there isfulnefs of joy ^ and are fet down at his right handy where there are pleafures for evermore, Pfal. xvi. II. And bleffed be God, there is prepared for us a better world, wherein d\Yells righteoufnefs : Chrift Jefus by his death, has not only procured for us a freedom from condemnation, but a right, and title likewife, to the inheritance of fons. God the Fa- ther has tranflated us out of the kingdom of dark- nefs, brought us into the kingdom of his dear Son, and hath given us his Spirit, as the earneft of our inheritance, until the redemption of the purchafed poffeffioriy unto the fraife of his glory ^ Eph. i. 14. This was fettled upon us from everlafling, for this we were born in time, and for it are we in this life prepared ; and when we have ferved our generation - work by the will of God, we Ihall be received into it, where we fhall ever be with the Lord, and fervc him day and night in his temple. Thither, as our forerunner, Chrift Jefus is for us entered; and where he is, there fhall alfo his fervants be ; the members never fhall, indeed they never can be fe- parated from their glorious head •, where he is, they muft be alfo. Nor can we for this reafon be in any danger of having our hopes difappointed, or our right and title to this inheritance loft, while the cap- tain of our falv.ation has engaged, not only to con- dud us through this vale of tears, but to introduce, and ^tt us down in this heavenly bleflednefs ; that reft which remaineth for the people of God, Fully to fpeak the bleflednefs, or tell the glory of this city of habitation, is a work that infinitely exceeds the capacity and comprehenfion of thofe that dwell in houfes of clay. We muft enter with- in the gates of the new Jerufakm^ and tafte the plea- 170 Prefent difpenfatiom Ser. XIV. pkafures of the heavenly ftate, before we can fpeak the glories of it, or even conceive how great they are. It doth not yet appear, what our inheritance y\ is, or what we fhall be when we come there. The holy Ghoft makes ufe of various fimilies taken from fenfible objedls, to defcribethis heavenly bleffednefs by : and though they are but faint emblems, and give us only a (hadowy reprefentation of the glory of the ntwjerufalem^ yet are they moft pleafant and delightful. How great a fatisfaftion does it afford, to the weary pilgrim, or the man that has borne the burden in the heat of the day, co hear of a reft, to which he fhall foon arrive ? a city of habitation, where he fhall for ever dwell ? a crown of glory which he Ihall ever wear? an inheritance, incorrup- tible, undefiled, and that fadeth not away, which he fhall eternally pofTefs ? And this is the lot not only of fome but of all God's children •, they fliall not always be tofTed with tempefts and not com- forted, nor groan in this prefent tabernacle being burdened : the time cometh, nay it is even now at the doors, when the earthly houfe of this our taber- nacle fhall be difTolved, and we fliall be brought to the building of God, and receive a place in that houfe, which is not made with hands, eternal in the heavens, 2 Cor, v. i. There fhall we be delivered from all our enemies, and get rid of all thefe fears which attend us in our prefent ftate. ^hefe are they which came out of great tribulation, and have wajhed their roles, and made them white in the blood of the Lamb, therefore are they before the throne of God^ nnd ferve him day and night in his temple ; and he that fttteth on the throne fhall dwell among them, ^hey Jhall hunger no more, neither thirft any more, neither Jhall the fun light on them, nor any heat. For the Lamb which is in the midfi of the throne^ fhall feed them, and Jhall lead them unto living fountains of wa- ters ; and God fhall wipe away all tears from their eyes^ Ser. XIV. the right way to glory. 171 eyesy Rev. vii. 14, 15, 16, 17. This is the city of habitation. But this leads us to confider, II. The account we haVe of the intermediate fpace, through which the beUever is to pafs, in his way to this city of habitation. And this is ftiled in ver. 4. (to which our text refers,) a wilder- nefs, a folitary way. They wandered in the wildernefs in a folttary way \ they found no city to dwell in. The way to the new Jerufalem lies through the prefenc evil world, which may be fitly compared to a wil- dernefs in the following refpeds. I . This prcfent world is a ftate of diflance, and in this refped it may be fitly compared to a wilder* jiefs. We are here a great way off from our Father's houfe, and fometimes from our Father's company too. We walk here by faith ^ and not hyjight ; and not only fo, but we often lofe the fenfible adings of our faith. How often are we feized with a fpiritual languor and deadnefs, as though we were wholly indifferent whether we enjoy communion with Chrift or no? How often do we let down our guard, and walk like men thoughtlefs of the blefTings we have received from God, and the obligations we are un- der to him ? and at other times, how often, with the children of Ifrael^ do we doubt the faithfulnefs, difpute the power, and call in queftion the loving* kindnefs of the Lord ? By thefe means we grieve the holy Spirit, and caufe our God and Father to vail hi*s countenance, and hide his face in thick darknefs -, he refufes to fay unto our fouls, / am thy fahation •, or to fhew us the leaft glimpfe of his glory. Then all things are black and difmal in their appearances towards us, and we lofe the peace we before enjoyed. What then can be the confe* quence of his departure from us, but a reftlefs and uncafy, a dark and benighted frame of fpirit ! So long 172 Prefent difpenfations Se r. XI V. long as we lofe our God, we mud alway be unfet- tled and unhinged; while he is at a diftance from us, we can never find peace and reft to our fouls. The throne of grace, that pecuUar privilege of the true behever, we can never exercife a holy liberty and boldnefs at, whilft he is withdrawn •, the inti- macy drops, our communion ceafes, fear and (hame attend us, when we are confcious to ourfelves that we have offended our God. We then look for peace, but lo it is far from us, and defire comfort, but we cannot behold it. How fad and melancholy feafons thefe are, every true believer cai bear witnefs ; thus he walks in darknefs and diftance, till the Father of mercies, and the God of all comfort, is pleafed to unvail his face, and give a freih difcovery of his for- giving love and grace through Jefus the Mediator ; he is the fpring, the fountain of all our bleifednefs, and from him all our fruit is found. Our prefent Itate is a wildernefs, as it is a place of diftance. 2. This prefent world through which we are paf- fmg, may be juftly ftiled a wildernefs^ as it is a fo- litary and barren way. It is a lonely and folitary way which we are travelling in ; the path is ftraic and narrow, and few there are that walk therein. The world is no more our friend than it is our home ; the true chriftian, therefore, who is born from above., whofe converfation is in heaven, and who is daily travelHng thitherward, is the objedl of their malice and envy, or elfe the fubjed: of their banter and fidicule among whom he converfes. The foil of this prefent evil world, is barren and unfruitful •, it prefents before our eyes many objects, which are an hinderance to us in our way*, but it is entirely defart, and barren, with refped to any help it af- fords us in our progrcfs. It produces little elfe than briars and thorns, which have a tendency only to entangle and wound the feet of thofe that pafs through it. The many affliii^ions with which the people Ser . XI V. the right way to glory. 1 73 people of God are exercifed in the prefent life, are as a conftant clog to the wheels of their fouls, which makes them drag on very heavily ; and were they not fometimes favoured with a view of their reft which remains for them, they would be almoft ready to defpair of getting fafe out of this vale of tears, which they have therefore too great occafioii to call a wafte howling wildernefs, a folitary and barren land. 3. This prefent world through which we are paf- fing, is alfo properly compared to a wildernefs, as it is likewife a dangerous way. A wildernefs is a place not only barren, and unfrequented, but is ge- nerally full of pits and wild beads, i^c. which ren- der it exceeding dangerous. For this reafon it is fliled a terrible wildernefs ^ Deut. viii. 15. wherein are fiery ferpents and fcorpions^ and drought ; where there is no water. We are called to pafs through an enemy's country; this world is very much under the influence of our greatell and moft inveterate enemy. The devil is fliled the prince of the power of the air, and the generality of this world's inhabitants are his willing flaves and vafTals. Whilfl there- fore we are pafiing through his territories, he will be fure to gain all the advantages he can againft us. No fooner do we in lift ourfel ves under the ban- ner of Chrifl Jefi^s, but Satan and the world imme- diately join in a league againfl us ; as though they were refolved to rob the Redeemer of his fpcil, and J - pluck thofe who are the purchafe of his blood, out ! of his hands. There is a rooted enmity between the feed of the woman, and the feed of the ferpent. Satan has an inveteracy againft every one that bears the image of Jefus, like a roaring lion he continually walketh about feeking whom he may devour^ i Pet. v. 8. And like an old ferpent he conceals his wiks, that he may gee the greater advantage againft us. We j^ are, in this life, never free from his temptations; he is \ 174 Prefetit difpenfatlom Ser. XIV. 13 always either contriving a temptation againfl us, or prefenting it to us. And that we do not oftener fall into the fnares which he lays to entrap us, is owing to the care and vigilance of our great leader, and the grace which he is pleafed to communicate to us out of his fulnefs. As for the world ; the luft of the flejlo^ the luft of the eyes^ and the pride of life^ how prevalent have thefe been to draw afide the believer from the God and guide of his youth ! thefe Philifiines are often upon us before we are aware of them, and there is an unbelieving heart always within, which is as conflant fuel to the fire of temptations from with- out. So that were not God pleafed at particular times to open our eyes, and let us fee, that they who are for us, are more than they which are againft us, we lliould be ready to conclude againft ourfelves, as David did, Ifhall furely one day perifh by the hand^ of Saul. On thefe accounts the prefent ftate is compared to a wildernefs, which is the intermediate fpace over which we muft travel to the city of habitation. We wander here in the wildernefs^ in a folitary way^ we can find no city to dwell in^ hungry and thirfty^ our fouls faint within us. This brings us to the third general ; III. To Ihew, that herein God leads his people by the right way, to the city of habitation. The people of God are every one of them near to him as his right hand, and dear to him as the apple of his eye. His love was from everlafting fixed upon them, and therefore his care and loving- kindnefs are ever exercifed towards them. He may bring.his people into the wildernefs, but he cannot, in confiftency with the perfedions of his nature, or the promife of his grace, ever leave them there. They may, and often do feem to lofe their hold of him, Ser. XIV. the right way to glory. 1 7^ him, but he never does, he never can lofe his hold of them. For the Lord's portion is his people ; Jacob is the lot of his inheritance j he found him in a defart landy and in the wafle howling wildernefs : he led him about y he injlru^ied him^ he kept him as the apple of his eye^ Deut. xxxii. 9, 10. There is no getting to Imnanuel's land, but by the way of the wildernefs ; which though it is not our reft itfelf, yet it leads us to our reft ; it fits and prepares us for it ; and the afflidions which we meet with therein, ferve alfo to make the heavenly bleflednefs the more defirable now, and delightful hereafter. God may therefore often lead us in a rough and unpleafant way, but he always leads us in the right way. Let us only take a view of three particular feafons, wherein we are moft apt to queftion the loving-kindnefs of our God, and we may by them determine the happy ilTue of all the reft. As, I. Let us begin with the melancholy ftate and condition of thofe, from whom God hides the light of his countenance. Thefe are often ready to ob- je6l againft themfelves, that they^fhall ntverfee the goodnefs of the Lord in the land of the living, Me- thinks I hear them complaining, with the church of old, My way is hid from the Lord^ and my judg- ment is paffed from my God, And condemning them- felves for hypocrites, and temporary behevers, be- caufe of the uncertainty of their frames, and the unfruitfulnefs of their lives. They are for the pre- fent bewildered, as thofe that have loft their way. They have no fenfible communion with Chrift, no prefent difcovery of the love of God, to take com- fort in ; and the terrors of the Lord often make them afraid. But notwithftanding their fears, this is the right wa)\ wherein God leads us to the city of habitation. Were the reconciled countenance of a covenant God and Father, always to be lift up on us, we ftiould be apt to prize the comforts we re- ceive 176 Frefint difpenfatlons SfiR. XIV. ceive immediately from him, more than the glori- ous perfon who was the purchafer and is the be- flower of them. Were he never to hide his face, we fhould live upon the ftreams rather than the fountain ; we Ihould be too ready to fay with the three difciples, Lord^ it is good for us to he here ; without prefTmg after any farther manifeilations in a better world. We fhould be ready to make a flop at the banks of Jordan^ or at lead, we fhould pais that river with reludlance, indifferent in our defires after what remaineth to be received by us, in the heavenly world. In a word, God is pleafed to give us at fome times a glimpfe of our future glory, that he may excite our defires after the far- ther enjoyments thereof; and at other times is pleafed wifely to withhold his hand in this refped, that we may be willing, when he calls us, to depart^ and he with Chrijl^ which is far hetter. This then, though it be a way lefs pleafant to us to walk in, is neverthelefs the right way to the place where our hearts and treafure are both of them lodged : by this means we are made to long after, and then are led to the city of habitation. The fame may be faid, 2. Concerning the various outward affli<5lions with which the believer is exercifed. They are all of them, let them arife from what quarter foever, ufeful to us, and neceffary for us. God never fends an affliidlion to us, but when he fees it needful for us ; and he never removes it from us, before it has anfwered the end for which he at firft fent it. Out- ward affli6lions are not accidental things, they come not by chance, but are fent to us by a wife and merciful Father, who caufes them to anfwer the end for which he fends them. By them we are purged from our drofs and tin \ grace is tried and refined in the furnace of afilidlion, and they who have tailed that the Lord is gracious, are hereby more Ser. XIV. the right way to glory. 177 more conformed to his heavenly image, made par- t^ikersof bis holinefs, Heb, xii. 10. and more pre- pared for his heavenly kingdom. Affli6tions are a Furtherance to us in our way heaven- ward, not an hinderance to lis ; though when we are exercifed therewith we often conclude our felves to be in ade- fert and defolate land. We muft be firft of all pre* pared for glory, before we can, in confiftency with the perfedions of our God, be received into it : and this is the end, and proves the bleffed iffue of our prefent afflictions, 2 Cor. iv. 1 7. Hereby then it further appears that God leads his people the right way, though dt may be a rough way, to a city of habitation. 3, The temptations of Satan every one of them anfwer the fame general end. He is indeed ftiled, with an emphafis, our adverfary^ i Pet. v. 8. But he oftentimes proves, contrary to his own defign and our expedation, our great friend* The powers of darknefs are fuffered to dwell amongft iis; for the fame reafon, that fome of the Canaanites were left among the people of Ifracly that is, to try us, and fliew us bow weak we are without Chrift -, and how fbrong v/e are, when we depend upon that grace which is treafured up in him. By all the advan- tages they gain againft us, they only render us the more diftruftful of ourfelves, and the grace which we have already received makes us the more in love with Chrift Jefus, our glorious head, in whofe flrength we overcome them ; and more defirous of that city of habitation which God has prepared for his peo- ple, where we fhalljoin the heavenly hoft in faying with a loud voice. Now is comefahationy andftrength^ and the kingdom of our God, and the power of bis Chrift : for the accufer of our brethren is caft down^ who accufed them before our God day and nighty Rev. xii. 10. Thus we fee how God leads his people by the right way, that they may go to a city of M habitation. 178 Preferif difpenfations Ser. XIV. habitation. I might have been much more large, hut time confines me to generals. Let us therefore proceed now to the fourth thing propofed. IV. To conclude with fome practical remarks on what you have heard. And, I. Has God prepared for his people a city of ha- bitation ? how great then is that grace, how free and fovereign is that love, to which this was origi- nally owing. All that we have in time, and all that we exped: to enjoy to eternity, proceed alone from this fpring, this is the original fountain from which they all flow. The vefiels of mercy were prepared from all eternity to glory, though they are prepared for it only in time. And to what can this unfpeakable privilege be owmg, or into what can it be refolved, fhort of the fovereign and diftinguifhing grace of God ? This it is alone, that makes us differ from others : conlidered in ourfelves we were equally the objeds of the anger and refentment of an holy God, with thofe who are referved in chains of dark- ftefs to the judgment of the great day : and had not the free grace of God found out an expedient for pur falvation, we muft equally with them have fuf- fered the vengeance of eternal fire ; hut Gody who is rich in mercy ^ for the great love wherewith he loved us^ even when we were dead in fins hath quickened us together with Chrifi •, (by grace ye are faved) and hath raifed us up together^ and made us fit together in hea- venly places in Chrijl Jefus. That in ages to come he Plight fhew the exceeding riches of his grace ^ in his kind- fiefs towards us^ through Chrifi Jefus^ Eph. ii. 4, 7, Grace acfls like itfelf, it gives us all things freely, God deals with us as the God of all grace: for he gives us both grace here, and glory hereafter, and no good thing will he withhold from them that walk uprightly. He firft of all makes us his fons, (ikes us into the number of his family, and gives Ser. XIV. the right way to glory. i jt) us a right and title to the privileges of his houfe in our j unification; and in our fandifi cation he gra- dually prepares us for the more immediate enjoy- ment of himfelf in that better world ; and then he calls us home to the glorious inheritance itfelf, the city of habitation which he had fettled upon us before all worlds. And who of us can take but a flight view of thefe things, without crying out, as the Apoflle does, i John iii. i. Behold what mamer of love the Father hath befiowed upon us^ that we fJoould be called the fons of God! Our eternal predeftination to glory, and our adtual preparation for it, are both of them owing wholly, and alone, to his free and fovereign grace -, and to this fhall we everlaftingly afcribe it, when we come to the general affembly^ and church of the firfl-born^ and to the fpirits of the juji made perfect. 2. Are we to pafs through the wildernefs to this city of habitation? How much need have we of a guide to fhew us the way, and how thankful fliould we be to him who has undertaken to perform this kind office for us ? Were we left in this wildernefs- world without a guide, our condition would be above meafure deplorable, and our ruin unavoidable : we fhould then fall into the pits and fnares, which our enemies have made for the intanglement of our feet, and the deftrudion of our fouls ; they that are more mighty than me, would afTuredly prevail againft us \ we fhould be led captive by Satan at his will ; there would be no withftanding his temptati- ons ; no efcaping his malice and fury, or refifting thofe whom he employs againft us in this defolatc and dangerous way. But through grace this blef- fing we have : Chrift Jefus is fliled the captain of our falvation^ and he faithfully difcharges the of- fice, which he has engaged to perform as fuch. He not only undertook to purchafe falvation by his death, but to apply it likewife by his life ; he goes before M2 us i8o Prcfent difpenfatiom Ser. XIV. us continually as our guide and leader, and marks out the path which we are to take ; he communicates to us fuitable help and refrefhment, while we are in our way -, reftores our fouls when we have gone out of the way, and preferves us from the fury and vio- lence, as well as the craft and fubtlety of our many enemies. He is a pillar of cloud to us for our covering hy day^ and a pillar of fire for our guidance by night. He is always at our right hand, fo that we fhall not be greatly moved. Here lies our fafety, and the flrong ground of our hope, that we fhall not fall fhort of our reft, or lofe the prize we are fo earneftly contending for. Chrift himfelf is our life, and the length of our days-, who has gracioufly promifed that he will never fail us nor forfake us. May we therefore begin the work of heaven before we come there, daily facrificing the facrifices of praife unto him even the fruit of our lips. Ufing the fam.e lan- guage here, as we hope to ufe forever hereafter. Vnto him who has loved us and wajhed us from ourftns in his own bloody and hath made us kings and priejis unto God and his father •, to him be glory and dominion for ever and ever. Amen, Rev. i. ^^6, 3. Is the way of the wildernefs the right way to a city of habitation ? How eafy fhould this make us under all the temptations, trials and afflidions with which we are now exercifed. All things are for your fakes ^ that the abundant grace might through the thankfgiving of many redound to the glory of God^ 2 Cor. iv. 15. And that all things might appear in the end to have been working together for good. This fhould make us willingly fubmit to the various trials we meet with in our pafTage. There is a crown of glory referved in heaven, for all thofe that Ihall continue faithful unto death. A city of habi- tation, where the wearied pilgrim fhall reft -, rivers of pleafure, where he ftiall be refreftied and delight- ed. Tl>ere he will h^ve an ample amends for ail the Se r . XIV. the right way to glory. 1 8 1 the difficulties he has been expofed to in the pre- fent Hfe. The view of this recompence of reward will make death itfelf pleafant, and hang out a lamp fufficient to enlighten even that dark valley. 4. Can norle get admilTion into this city of habi- tation but the redeemed of the Lord? ver. 2. Let this lead us to Chrift Jefus, the only perfon who is of God made unto us wifdom^ right eoufnefsy fan5fification andredemption^ i Cor. i. 30. Him hath God exalted with his right hand, to give repentance unto Ifrael^ and forgivenefs of fins, y^^s v. 3 1 . No one can fave us from our fins, but he, whom God hath fet forth to be a propitiation for fin, through faith in his blood. Hither then muft the convinced finner fly, as his only city of refuge; on his righteoufnefs muft we all depend for a right and title to life ; and his Spirit alone can fit and prepare us for it. If we have not on us Chrift's perfedt righteoufnefs, we are not his people ; none but they who are arayed with this fine linen, clean and white, fiiall be thought worthy to enter into this city of habitation. Let us therefore be importunate with God to lead us unto Chrift, and enable us to believe in him to the faving of the foul. Such he has purchafed glory for, and he lives to prepare them for it : there, as their forerunner, he is for them already entered ; and thither, as the captain of their falva- tion, will he at laft bring them, and prefent them faultlefs before the throne of his Father's glory with exceeding joy. M 2 SERMON 1 82 Faith eying the Promifes Ser. XV. SERMON XV. Faith eying the Promifes in Life and Death. Heb. xi. 13. ^hefe all dkd in faith, not having received the promifes, but having feen them afar off, and were perfwaded of them^ and embraced them, and confeffed that they were firangers and pilgrims on the earth. THIS chapter is fliled by our old divines a little book of martyrs. It gives us an account of the lives and deaths of old-teftament faints ; and by what means their lives were fo honourable and ex- emplary, and their deaths fo comfortable and tri- umphant. It is by faith, that a believer both does and fufFers the whole will of God, till he is put into the adlual pofielTion of promifed glory. Thefe all died in faith : More is implied in the phrafe, than is expreiTed. It denotes the duration or continuance of faith, till the dying time came. Faith carries a believer through every duty, difficulty, trial, every dark paffage in life ; and it never leaves him when he comes to die. Every thing elfe leaves him, but faith. Riches, honours, friends, fenfes, life itfelf, leaves him, but faith flicks by him, and carries him fafe where he longs to be. Nay, the expreffion feems to be more emphatical. In the margin it is, thefe all died according to faith. That which had borne Ser. XV. in life and death. 183 borne them up under fo many ftorms and fear»^ and diftrefies, heretofore, is their great dependence and only refuge now. They are not afraid to die, as they have lived, believing. God's promife and power, his covenant-love and grace, his Chrift and falvation, are the fame things in death as they are in life. Thefe old-teftament faints died not only helieversy but believing ; in the profeflion, and in the a6l and exercife of faith. True, they had not received the promifeSy had not feen Chrift in the flefh, nor Canaan^ which is a type of heaven and glory ; this was the trial of their faith ; it lay as an obftacle in the way of believing; but it ferves as a commendation of their faith, that notwithftanding it held out, and aded to the end of life. As they lived, fo they died ; upon the fame bleffed principles, and in the fame fweet and happy frame •, hugging themfelves in the promifes, and venturing their eternal all, with con- fidence and comfort, in a dependence thereon. Thefi all died in faith, &c. What I chofe the words for, is toihew, as enabled, how faith adls towards the promifes of God in a believing foul, living and dying. The method is plain in the text. I. What is it to die in faith ? II. What is faith's great fupport in a living of dying believer ? III. How faith a6ls towards thefe promifes m a believer living or dying. And to apply j ; I. What is it to die in faith ? It is a great queftion, a man's all depends upon it# To die miftaken in this, is to die miftaken for ef er* Therefore, I. Itishot to die barely in a profeflion of faith. To die owningChrift and his caufe \ bearing witnefs to the truth 5 incouraging and exhorting our dear chriftian friends and brethren, that with purpofe of heart they would cleave to the Lord ; this is fweet dy- ing. Thus Jacob died, David died, Simgott died ; M.4 wh> 1 84 Faith eying the Prcmifcs Ser. XV. who with Anna the prophetefs fpake of Chrift to all them that looked for redemption in Jenifalem. What I would guard againfl is a bare name to live -, a no- tion and zeal for truth which too many profeflbrs reft in. Light in the underftanding and judgment, where there is no renewal of the heart. O I Sirs, death divefts us of all forms. Hail^ Mafter I will not do in the other world. Be whatever you will befides, if you are not in Chrift, you have no part in what my text fpeaks of : ^befe all died in faith. If you have not received Chrift, ail your praying and prophefying in his name will turn to no account, when you ftand before his bar. You may read your doom already, Matt. vii. 23. Iwillprofefsunto theniy I never knew you ; Depart from me^ ye that work ini- quity. It is not what a man believes ^Chrift that faves, but his believing in him, yielding up himfelf only and wholly to him. To die in an outward barren profefTion of faith, is not to die in faith. Nor, 2. Is it neceflary always that tliere be a tranfport- ing joy, arifing from a- fenfe of inter-eft in Chrift, m ordir to a believer's dying in faith. Our blefted Lord died in faith ; yet, poor diftreffed Soul ! for thy comfort be it fpoken, lie died forfaken : My Gody my God^ why hafl thou forfaken me ? Here was- ftrong faith, but no comfort, no joy. Chrift tri- umphed over death, but not in dying. A man' may die in faith, when he doth not die in feeling. There may be no afluring ienfe of God's love, and yetr a ftrong and firm dependence on* his. prom^ife. The ftrength of faith is moft where there is leaft of fight, every believer finds the path of life ; nou wilt fJoemme the path of life ^ Pfal. xvi. 11. but every cne does not fee it, as he walks through Jordan. Many a foul goes to Chrift dying, juft as he comes to him, when he was fi..rft quickened and made alive to God, that is, by a fokmn- determined aft of truft and reliance. Even ftrong faith does not ?exdude every degree of feai*. Therefore, 3. To Ser. XV. in life and death. 185 3; To die in faith, is to die trufting Chrlft, and commending our fouls to him by faith. All faith includes truft, though it is not necefTarily connedted with joy. The livclieft example of dying in faith we have in the blefled Jefus, who is the author and finifher of our faith ; Ljjke xxiii. 46. And when y ejus had cried with aloud voice ^ he f aid. Father, into thy hands I commend my fpirit, &c. It is an ad of pure truft. Faith not only fees that beyond the grave which will comfort, but it can cUng about its God, and clofc with Chrift in a promife, when it feels the ground of all fenfible comforts finking underneath it : The nearer to Chrift the more forcible and ve- hement is the foul's defire to him, and the adling of its truft in him \ it is working after its God all along in life, feeking him in one ordinance and another, and always prefiing after further and more fenfible communion with him \ and when death comes, it gathers up all its ftrength, and throws itfelf into the Redeemer's arms, with a Lord Jefus receive my Spirit, " O ! prefent this foul of mine faultlefs : I *' venture my all upon thy promifes and righteouf- *' nefs, blefted Redeemer ; O ! keep that which I " am committing to thy truft." It is a fv/eet fimile, a pleafant writer illuftrates this by, " As a river, that after many turnings and windings, atlaft pours itfelf with a central force,a mighty and rapid ftream, into the bofom of the ocean ; fo does the foul pQur itfelf as it were into the hands of its God, empties all its truft upon Chrift, knowing and being per- fwaded, that he is able to keep that which is com- mitted to him, though it cannot fay at the fame time in full affurance, 1 know that into Jefus I have believed." True, thefe are the triumphs of faith in a dying hour. Many of the blefled Patriarchs, in our text, rode triumphant to glory. MofesiM^d upon the mouth of the Lord \ fo many render thatex- preflion, D^«/. xxxiv. 5. With akifsof love, his foul 1 86 Faith eying the Promifes Ser. XV. foul was fweetly drawn out of his body. Jacob fung a fong of praife to the God which fed him all his lil'e long, even the Angel which redeemed him from ail ez'ily Gen. xlviii. i6. And multitudes of the heirs of promife fmce, have feen themfelves y?//;>^ together in heavenly places in Chriji^ when they have been dying out of time, and entering within the borders of the invifible world. Faith often brings heaven down into the foul, before it carries the foul up into it. But yet the very nature of faith lies in truft and dependence ; and that believer who dies trufting dies in faith, as well as he who dies triumphing. So much for our firfl general. II. What is the great fupport of a believer, con- fider him either as living or dying ? The text fays, the promifes are fo, though the blelTings contained in them are not received. Thefesall died, &cc. Two things faith fees in the promifes, which fup- port and comfort the foul, though the promifed bleflings are not received. 1. It fees God's Chrift ; and, 2. God's heart. I. God's Chrift. This was the reach and aim, and the fupport and comfort of old-teftament faith. All the promifes are but one and the fame thing di- vcrfified. Chrift, and falvation by and in him, is the fubftance of all the promifes : yf// ihe promifes of God are in him Tea, and in him Amen, Be the pro- mife in itfelf never fo fweet, fo fuitable, and in- gaging, if Chrift be not even in it, it is a dry breaft, a well without water. How is the curfe taken away ? is the firft inquiry of a poor guilty fenfible foul : How can man be jufi with God ? A fight of Chrift in the promife is the only fatisfying refolve. He is called therefore the r^and refrefhing of his people : ^his is the refi wherewith ye may caufe the weary to reft^ and this is the refrefhing, 11a. xxviii. 1 2, Let a poor ioul fee Chrift, tell of him, of peace with God, intereft Ser. XV. in life and death. 187 intereft in the covenant, fpecial guidance here, and of everlafting life and glory hereafter, all is well. He can believe, and flay himfelf upon the promife : "Why ? becaufe there is nothing to hinder the per- formance of the promife. Chrift hath died, there- fore God is juft in juftifying the ungodly ; Chrift was made Jin and a curfe^ therefore God is to his people a hlejjing God. Chrift hath triumphed over death, therefore in Chrift's name and by virtue of relation to him believers can fing, O deaths where is thyfting ! Or if the clouds be thick and dark in a dying hour, they can truft Chrift to be their guide through death ; yea^ though I walk through the valley ^ &c. Pfal. xxiii. 4. The faith on which they lived, is a tried faith; and they can venture upon the fame bottom into eternity, that has carried them fafe and comfortable through the ftorms and tempefts of time. That which makes faith fo precious, fo re- lieving to the foul, is becaufe its hold is on Chrift, its refuge only in him. Faith fees God's Chrift and falvation in the promife ; therefore in the abfence of promifed good, it fupports and relieves the foul. 2. Faith fees God*s heart in the promife. What is a promife, but an exprefllon of the love of God*s heart in word? For thy word's fake, and according to thine own hearty haft thou done all thefe great things^ fays Davidy 2 Sam. vii. 21. That is the fecret in all God's promifes, and none but a believer can fpell it out. Faith looks to God's everlafting covenant- love in every promife. Is the rod, fays the affli6i:ed faint, put into the promife ? then it is good for me that I am afflided ; it would never have been or- dained in everlafting counfels, were it not for the beft. O ! I will kifs the rod : not my will^ but thine he do7te. Muft faith have a trial ? love and patience be tried ? Has my Father and my God promifed ftrength equal to my day ? It is well. There is love in fijpng the trial, or elfe God would have given no 1 88 Taith eyhig the Prontifes Ser. XV* no promife to bear me up under it : Love in the pain, as well as love in the promife. And is it appoint- ed for man once to die ? it is the chofen way to my Father's houfe. Then fays the foul, as once God did to Jacoh^ Gen. xlvi» 3. Fearnot to go down intoEgypt ; / will go with thee. Thy God will not leave thee at laft, he will go down with thee to the chambers of death, and fee thee forthcoming thence. Thy Jefus loves and pities thee dying, and orders thy pains, and tells thy groans, and every figh of thy faith, he (lands ready to receive and prefent it to the Father. God's heart is in all the ftrokes of his hand. Faith fees God's Chrift, and his heart in the promifes, and therefore adls on thefe promifes, and fupports and refrelhes the foul by them, though the good promifed is not as yet received. III. How in particular faith a6ts towards the pro- mifes in a believer's fupport, living or dying ? This is exprefled in three words. 'Thefe all died infaith^ not having received the promifes '^ but having feen them afar off-, and were perfwaded of them, and embraced them. I. Faith fees the promifes afar off. It does not re- quire the prefence or exiftence of the thing, but only the promife of it. Abraham faw Chrift's day and re- joiced ; Jacob was filled with that falvation he had been longing for : I have waited for thy falvation^ O Lord. David had all his defire in a believing view of Chrift, and that well-ordered covenant, which God had made with him in Chrift. The things themfelves were far off. Chrift was not manifeft- in the flefti till many hundred years after; but faith beheld thefe things as prefent in God's counfel, his covenant, his word of promife, and fixed and centered in them. Is anything too hard for God? Did his promife ever fall to the ground? Is he not truth itfelf? Are not all his paths judgment ? This is the reafoning of faith. It fees things far off* in the power of God, the truth of Ser.XV. in life and death. 189 of God, the providence, and covenant of God. Hence Abraham againjl hope believed in hope-, he ftaggered not at thepromife through unbelief-^ had not a difpute, one fecret demur againft the command of God, be- cau fe he judged him faithful who had promifed. Poor believing foul ! thou art pafling through a wildernefs full of dangers, fnares, temptations, fms; what ufe doft thou make of thy faith? does it not at times lift thee up and fet thee on high, fo that thou feeft the way to be right, though it be rough and uneven ? Haft thou no difcoveries of the unfearchable riches of Chrift? The fuitablenefs and fulnefs of covenant- provifions? That thou art complete in Chrift, free from Satan the tempter, as well as the tyrant? de- livered from all pain, and fm, and death ? made a pillar in the houfe of thy God, where there is no go- ing out? Canft thou point to no feafons, whereia God made thee as it were of his fecret ? fliewed thee what he was doing before all worlds were ? How he fet up Chrift as the head of his chofen feed ; Put thee into him, blefled thee with all fpiritual blefTmgs in him ; and has put the Spirit of his Son into thine heart, fo that thou art able to cry, Abba^ Father? What is this but to fee things afar off. This may- be accounted fooliftinefs by an ignorant and profane world, but herein lies the life and fweetnefs of true religion and the power of God in his faints. 2. It is perfwaded of thefe things. They are reali- ties, though invifibleto everyone, but the man who has the eyes of his underftanding inlightened. This perfwafion is twofold. Firft, Of the things them- felves, then of the foul's fpecial intereft and propriety in them. I . This perfwafion relates to the things themfelves. Gofpel-principles, gofpel-dodrines, privileges, du- ties, they are inlaid in the foul,as well as gofpel-pro- mifes. A believer will fooner lofe his life than fell God's truth i and this perfwafion arifes not frorn con- jedure. 1 90 Faith eying the promifes Ser. XV. jedhirc, opinion, reafoning, nor merely the authority of the fpeaker, but from that tafte and feeling which he has of the things themfelves. If fo he they have tafted that the Lord is gracious^ 2 Pet. ii. 3. There is no difputing againft tafte ; thou haft a wicked and rebellious heart, which is ever annoying thee with fome vain or vile thought in holy duties ; can any man perfwade thee againft original fm, or the remains of corruption in the faints after converfion to God ? It is to fpeak againft thy very feeling. So thou haft felt the power of fovereign grace in con- verfion, the ftrength of divine confolations under diftrefs and darknefs ; thou haft known what a fure hold the righteoufnefs of Chrift is, and the everlaft- ing covenant, and the Redeemer's interceflion above. Thou haft been fed and fuftained by the promifes all thy life long; they are the iffues of the love of God to thy foul, from duty to duty, in all ftates, circumftances, and conditions. Thus God opens his heart to thee, and melts and cheers, and refrefhes thine ; can any one perfwade thee thefe blefled doc- trines are falfe, thefe precious promifes, but mere imaginary delufive things? Thou haft an anfwer in thy heart more ready than words can ever be to exprefs it ; thy foul recoils within thee ; thou even finkeft to hear thy God and his grace fo far abufed. Thou art perfwaded of thefe truths, thefe blefled promifes, not to begin, after fo long experience, to learn thy creed over again. 2. This perfwafion refers to the fenfe which a be- liever may have of his intereft in them : This is not common to faints as fuch •, it is but at fpecial times and feafons, given and taken away by God, for wife and gracious ends. Therefore, for the prefent I pafs it over, and come to the third thing, wherein faith difcovers itfelf in adling upon the promifes, that is, // embraces them\ the word fignifies tofalute^ a metaphor taken from the manner of parting between two Ser. XV. in life and death. i g l two dear and intimate friends : Two things are im- plied in it. Firft, Intimate acquaintance. The faints of old were very chary of God's promifes, they were fearch- ing and digging into them to know what^ or what manner of time the Spirit ofChrift^ which was in them^ didftgnify^ i Pet. i. 1 1. Hence it is, that one faint tells God's covenant and his own experience to ano- ther, Abraham to Ifaac^ Ifaac to Jacobs &:c. The things were familiar to them, their whole foul was in them -, thus fhould believers live in the frame of meditation on God's promifes. If new promifes are wanting, go back to thofe of older date, blefs God for them, and your experience from them. A be- liever, when he is taking his leave of the promifes, takes a fweet farewel of them ; though he is going to walk by fight, yet he bears a noble and juft tefli- mony to the promifes, as to their ufe and fweetnefs, in his walk by faith. Thefe, fays he, have been my fong in the houfe of my pilgrimage 5 my refrefhment, and pleafant pools in Baca^^s vale. I love them now, though I fliall have no more need of them henceforth for ever. O ! my dear friends, whom I leave behind, value and live upon thefe precious promifes. Ac^ quaintance is one thing intended by them. Secondly, but principally, is meant indearing affedlion. The will choofes them, cleaves to them, and if any delight a believer has, it is in them. O how love I thy law, how precious alfo are thy thoughts unto me, O God! how great is thefum of them ! Such are precious interjedions, a man's whole foul is wrapped up ia them. Perfwafion of intereft, fome humble, defpond- ing faint may want; but not a foul prefent who wants an hand or heart to embrace the promifes •, when the Spirit whifpers any one to his foul; he catches hold of it, is afraid of looking off it; is humbled and a- mazed God Ihould thus manifeit himfelf to him, re- joices. 192 Faith eying the promifes Se R . X V. Toices in it, and throws away a whole world for it. Try a believer in his darkeft frames, and you may foon know how his heart ftands afFedled to Chrift in the promife; offer him all that can be thought of in time, and he had rather had a promife of forgive- nefs, fandification, freedom from temptation, vidtory over death, and eternal life afterwards; he defpifes all in comparifon of tl"^e promifes, be his fears never fo great in life or death, away his foul gOds to the promifes, he clafps them in his arms, and many a i'aint has dropt the tabernacle pleading and urging them before a faithful God. But I fhall clofe all with a word or two by way of ufe : And, Use I. Did all thefe die in faith? Have you this Faith ? It is fad to have faith to feek when you need it to vS.^, They died in faith, and they lived by it too, it was a tried faith they lived and died by. How ftands it with thy foul now ; bring death and judgment near ; what thinkeft thou of Chrift ? If thou art a ftranger to Chrift, thou art a ftranger to faith. Haft thou given up thy foul to him now ? Then thou mayft truft him with body and foul both another day. It is afruitlefs wifh, that oi Ba- laam^ Let me die the death of the righteous^ &c. Use 2. How little juft ground is there for a be- liever in Chrift to fear death ? The love of God, the covenant of grace, the care of Chrift, the being and ftability of the promife, the life of faith, all laft till death. It is an enemy, it is true, but thy laft ene- my, a deftroyed enemy, an enemy which thou haft a thoufand promifes thou ftiait triumph over ; therefore caft not away your confidence, which hath great recompence of reward. Thy God is faith- ful, thy redeemer liveth ; his word is a fure cove- nant of faith, and an anchor of hope in life and death. Use 3. What a flight character do moft of this world leave behind them ^ though thou dieft rich, honoutable. SERiXVi in life and death, 193 honourable, eflecmed, ehfy ; what is this to dying in faith! It is a poor thing, if all the world have to fay of thee when thou art gone, " fuch an one died worth fo much." No matter how thou died, lingring or fuddenly, young or old, provided thou dieft in faith ; leave thefe things to the covenant order of thy God. Blejfed are the dead that die in the Lord^ whenever is the time, whatever the place, or the means of their death. All taken notice of in our text, is thefe all died in faith. Use 4. What need have believers of the help of the blefled Spirit in life and at death ? The fpi- ritual eye is his gift, and all fpiritual perfwafion is his work : Scripture arguments will be of no avail if the Spirit of God does not make the application. It is not enough to propound arguments, and leave a foul to its own choice. All the world cannot bring a foul to believe till God open the heart. The Spirit convinces not barely by informing the underftanding, but fecretly drawing the foul ; Draw me^ we will run after thee. Apply more frequently and more earneftly to God the Spirit ; try your ftate by your affedions ; they embraced the pro- mifes as well as they were perfwaded of them. What is thy love fixed upon ? Where is thy heart ? What doft thou mod favour ^ How is thy obedi- ence, thy courfe, thy walk here ? Mod men go by their light, but the rule Chrifl gives is their life and converfation : Knowledge will carry a man but a little way to heaven. Thefe things if ye know^ happy are ye if ye do them. Use 5. Think more of home, and live more above life ; if you profefs to be heirs of God's pro- mife, live above the crofTes and comforts of life too. Thofe in my text, who all died in faith, confeffed that they were fir angers and pilgrims on earth. N SERMON 1 94. Jle nature of regeneration. Ser. X VL SERMON XVI, The nature of regeneration. 2 Cor. v. 17. therefore if any man he in Chrijl^ he is a new creature : Old things are fafjed away^ behold:, all things are become new, IN IfaiaFs prophecy God promlfes, when Mef- fiah's kingdom is fpread throughout all the world, and all nations ihall flow unto him, that he will create new heavens^ and a new earthy and the for?ner fiall not he remembered, nor come into mind^ Ifa. Iv. 1 7. This is in part fulfilled in every true believer, in whole heart the kingdom of Chrift is fet up, his image formed, and all things that are contrary thereunto, are in fome mealure palTed away, '^he tabernacle of God is with Men j (as it is exprefled in a parallel place ; Rev. xxi. ^, 4.) and he will dwell with them, and they Jhall he his 'people ; and God himfelf Jhall he with them, and he their God. Tliis is called new heavens, and a new earth, be- caufe it is what the believing finner was an utter "^ranger to before. Unregenerate finners are dark- nefs, Ser*XVI, T'be nature of regeneration, 195 nefs, £ph. V. 8. being without Chrift^ that Is, in a Hate of diftance and reparation from him-, they are aliens from the commonivealth of Ifrael^ and fir angers from the covenant of promife ; having no hope^ and without God in the world. Farther, thefe new hea- vens and this new earth are faid to be created ; becaufe the fame almighty power which went to the producing this vifible world 6ut of nothing, is neceffary to produce a principle of fpiritual life in the heart of an unrenewed fmner, yea, the foul thus renewed is faid to be a new creation \ becaufe every part of the man is changed through this one a6h of God's almighty power and grace. Old things are paffed away ; behold^ all things are become new. The apollle lays a fpecial emphafis upon it : it is fpoken, either by way of attention, implying the care believers ought to take when palTing.a judg- ment upon their ftate God-wards. That is to fay, V Do not deceive yourfelves ; a partial change will " not fuffice to denominate a man to be in Chrift " Jefus. Old things are paffed away^ behold^ all *' things are become new.^"* Or elfe it comes in by way of admiration and aftonifhment, as in Rev, xxi. 5. And he that fat upon the throne faid ^ Behold^ I make all things new ; intimating the wonderful dif- play which there is of the fovereign power and grace of God, in the renovation or new creation of a dead and felf-deftroyed fmner. Therefore if any man be in Chrifl he is a new creature^ &c. In farther difcourfing on thefe words, I fhall ^en- deavour to do the following things^ I. Shew what the new creature is. II. How it is produced. III. In what way it difcovers itfelf. IV. How it evidences a fmner's union to Chrifl Jefus. V. The improvement. N 2 I. I am 196 The nature of regeneration. Ser. XVL I. I am to fhew what this new creature is, And, I. It lies in a change of the whole man : If any man he in Cbrijl^ he is a new creature ; whatever fm has defeced in man, grace reftores. The falve goes full as far every way as the fore. Is the under- flanding darknefs ^ God wha commanded the light to JJjine out of darknefs^ fhines into the hearty to give the light of the knowledge of his glory ^ in the face of Jefus Chrifi^ 2 Cor. iv. 6. Is the will llubborn, and averfe even to enmity itfelf againft the law of God ? Thy people fhall be willing in the day of thy power ^ Pfal. ex. 3. The cords of love are as fweet as they are ftrong. Are the affections diforderly, impure, fen- fual, devilifli I t\\t fruit of the Spirit is in all goodnefSy righteoufnefs and truths tph. v. 9. A new heart and a new difpofition always go together. A new fpirit will I put within you y Ezek. xxxvi. 25. Grace alfo fandifies the memory and purges the con- Icience, making even the members of our bodies, thofe fervants of fin, inflruments of righteoufnefs unta holinefs^ Rom. vi. 13. When God renews the man, he as it were new-makes him. Behold^ I create all things new^ Rev. xxi. 5. Spirit, foul, and body partake of the change. He is born again -, raifed from the dead ; met amor phofed^ as the word fignifies, Rom. xii. 2. or, as we render it, transformed by the renewing of the mind. Though the fame faculties of underilanding, willing, judging, ^c. continue, there are new qualities put into them, they are put into another mold, put into a new frame, whereby they have fuftained fo great a change as judly de- nominates the man on whom this change paffes, a 7jew creature. Even as our bodies will be raifed the fame bodies they were fown, bone will come to its bone, dull will find its dull -, yet the qualities will: be fo altered, as the bodies ihall be no more earthly, corruptible, or moital bodies, but be raifed fplritual, irjinortal, and iiich as fiiall no more return to cor- ruption,' Ser. XVI. Tlje nature of regeneration, 1 97 ruption, i Cor, xv. 44. — This new creature lies in a change of the whole man. 2. It is a change which is inward in the heart, '^hat which is bomof the flejh is flejh \ and that which is born of the fpirit isfpirit, John iii. 6. It lies in the inward difpofition and inclination of the mind ; not merely in the outward ad of the life. Hence it is called. The hidden man of the hearty i Pet. iii. 4. and the inward man, 2 Cor. iv. 16. And God is faid in creating it to take away the (tone out of our fie III, and to give us an heart of flefh, that is, a tender, fenfible, melting, obedient heart •, apt to receive whatever imprefTions God is pleafed to make upon it, Ezek. xxxvi. 26 — It is a new nature, not a new name 5 a fiew principle, not a new notion. Our Lord compares it to a well of water in the foul, whi^h fpringeth up into everlajling life^ John iv. 14. They fadly miftake it, who fuppofe that it confifts in any thing external. Here lies our great bufinefs, in looking inward. Create^ fays David, in me a clean hearty God! Pfal. li. 10. Clean h^nds or mere outward reformations avail nothing without this. The new creature is a change that is inward in the heart. 3. It is a change which is after the image of God. In this man was created at firft, and after it he is renewed. — Eph. iv. 24. ^hat ye put on the new man,, which after (or according to) God is created in righteoufnefs and true holinefs. The new creature is a partaker of the divine nature^ 2 Pet. i. 4. The beauty of the Lord our God is upon it, himfelf be- ing the glorious pattern, according to which the draught is taken, and the gracious principle of fanc- tification in the heart is delineated. Hence Chrift is faid to ht formed in the foul ^ Gal. iv. jq. becaufc ev^ry renewed man bears a fimilitude and refem- blance of his perfon ; being righteous,^ as he is righ^ teoMi and pur e^ as he is pur e^ i John iii 3, 7. The N 3 • farno: 198 iToe nature of regeneration, Ser.XVI. fame mind, the fame difpofition and fpirit which was in Chrift, is in him, PM. ii. 5. Wherever there is really the Spirit of God, there mufl be the life of God. The new creature is acled by the fame principle and with the fame views God himfelf is ; becaufe it is fliaped after his image. In regenera- tion God does not only fhine unto the foul, but he fliines into it-, communicating himfelf not merely by way of outward difcovery, as the fun commu- nicates light to the world ; but by way of impref- fion, Holinefs unto the Lord is written v>^ithin. This makes a man not only differ from others in the world, but differ from himfelf : though he has fin in him, he has alfo Chrifl in him ; a new a$ well as an old man, according to which all his thoughts, words, defigns, actions, are framed ^ notwithfland- ing he may at fome times mifs his aim, and fee very little of the divine likenefs either in himfelf or them. But fome ftamp of the form into which he is delivered he will bear, though it be hard at times to make it out. The change in the heart of man is after the image of God. 4. It is fuch a change which is fundamental to all fpiritual aflions. Hence it is compared to feed, which being cafl into the heart, is produdive of lite and motion in the whole courfe of outward obedience : His feed remaineth in bim, 1 John iii. 9. It is compared to a root, from whence all the fruits of righteoufnefs fpring. Thus of the ftony-ground- hearer it is faid, that he had not root in himfelf^ and therefore endured but for a while. Finally, it is compared to a well of water, which fpringeth up into everlajiing life. It is ever fending forth frefh ftreams, and fpringingup towards God, from whom it derived its being, and from whom is its continu- ance and fupply. All thefe expreffions fuppofe the new creature to confiftin a vital principle implanted in the foul from whence all living a6lions flow, fuch Ser. XVI. 'The nature of regeneration. 1 99 fuch as faith, repentance, and all the graces of the Spirit. II. We come to fhew how the new creature is produced in the foul. And this, according to the words of the text, is by creation : If any man he in Chrift^ he is a new creature. By this expreflion three things are fet forth ; 1. That the new creature is a work of almighty power. It is to create a new world in the foul ; to fet a man againft himfelf ; turning him from darknefs unto lights and from the power of Satan unto God, To roll the flone, not from the heart, as the angel did from the fepulchre, but to take it out of the heart ; therefore it can be wrought by no power lefs than divine. Our apoftle heaps words upon words, when endeavouring to fet it forth, Eph. i. 19. ^hat ye may know what is the hope of his callings and what is the exceeding greatnefs of his power to us-ward who believe^ according to the working of his mighty power. There is an almightinefs of power neceflary to bring a man to believe; power which is great even to an hyperbole ; the fame power which was requifite to raife Chrift from the dead. 2. It is a creation, becaufe it is an immediate adfc of God's power, without the help of any inftrument. IVhere waft thou^ fays God to Joh^ when I laid the foundations of the earth ? Declare if thou haft under- ftanding^ Job xxxviii. 4. He fir etcheth forth the hea- vens alone ^ and fpreadeth abroad the earth by himfelf^ Ifa. xliv. 24. The old creation would admit of no inftrument, or helper; no more does the new. Man is not more palTive in his firft formation, than he is in his regeneration. Life is infufed, not acquired. There is no intermediate ftate between death and life ; though the principle of grace may be where it is not immediately difcovered, yet it cannot be where it is not implanted. Motion always fuppofes N 4 life. 200 The nature of regeneration. Ser. XVI. life. The word does not give life *, no, this is the peculiar work pf the Spirit of God ; but it is a means of exciting vital adionSjfuch as faith, repentance and fubmiflion toQhn^^&c. when the foul is quickened and made aUve : Faith cometh by hearings and hearing hy the word of God. 1 here are no pangs in the new birth, though there may be many ftruggles, pains and fears, before a foul has fenfibly turned unto God. Life is an immediate thing ; it is breathed into the foul in an inllant, though it may not be inftantly perceived ; it is fown as feed in the ground, which is done at once, though it may not immediately fpring up. It is produced immediately without the help of any inftrument, therefore called a creation. 3. This change upon the heart is called a creation, becaufe it is produced out of nothing, as the firfb creation was. Sauly by the help of his own natural abilities and the common influences of the Spirit of God, became another man, 1 Sam. x. 6. but we no where read that he became a new man. The work of grace in the heart is not educed out of the princiT pies of nature, but immecUately by an adl of air mighty power produced by the Spirit. There is nothing in the heart of an unconverted man, which affords matter for the Spirit of God to work upon ; nothing but what oppofes him in his wprk : The. carnal mind is enmity againft God. By nature we are dead in trefpajjes and fms, Firft, God makes the roofgood, then the truit; how ? by taking away the old, corrupt, degenerate vine, and planting wholly a right itt^, Jer. ii. 21. Hence he promifes in the new covenant, to take thefione out of the jiefi}^ And to give an heart offlefh, Ezek. xxxvi. 27. grace is not grafted upon the old ilock \ root and branch are both new. Nothing in m^n was difpofed to this great change ; nothing in man could contribute thereto. Matter and form are both of God's pro- fJucing; Behold^ I create all things new, Thislhould have Ser.XVI. T'he 7iaf lire of regeneration, 20 r have led to the efFedls of the new creature, or thofc operations of the foul whereby it is ro be judged of. But it is needful firftto improve what has beenfaid. Infer. I. What has been faid may fcrve for the convid:ion or reproof of four forts ot men: 1. Such as reft in a performance of outward du- ties. It is not a new torm, but a new heart, that God looks at. Herod did many things, and heard yohn the Baptift gladly j but outward duties would not make an atonement for heart-fins. My Jon ^ fays Qodi^give me thine heart. He judges of the duty not from the deed done, but from the principle from which it proceeds. O ! dare not to draw nigh unto him with your lips, while your hearts are far from him. God had refpe6l unto Ahel^ to his perfon firft, and then to his facrifice. Sirs, fee that your per- fons are in a ftate of reconciliation with God \ that his law be written in your hearts \ and his image drawn upon your fouls : Be ^e renewed in the ffirit of your minds. 2. What has been faid reproves fuch as truft to outward privileges : He is not a Jew^ who is one outwardly. The choiceft privileges are nothing, if they lead thee not to look after the inward man ot the heart. Think not that I am degrading the pro- mifes and covenant of our God -, God forbid. If it be afked, IVhat advantage hath the Jew above the Centime y fuch as are born under the vifible adminif- tration of the covenant, above others that are aliens for the commonwealth of Ifrael? I anfwer; niuch* every way. Thou haft God's own word, his cove- nant, his oaths to plead \ I will he a God to thee, and to thy feed after thee. Thou mayft plead thy parents faith, tears, prayers, hopes, and all of them as founded upon the covenant of thy God. Only do not reft in them. Grace is a perfonal thing: Thou canft not be faved by thy parents faith, though thou pay ft make a plea gf it in ;hy prayer? to God. The new 202 The nature of regeneration, Ser. XVI. new nature is God's gift ; it comes not through thine or their defert. Seek it earneflly, becaufe thou haft fuch encouragement in the promifes of God, and in a way of afl^ing thou fhalt receive. 3. The dodrine reproves fuch as truft to outward reftraints. A man may be cleanfed from much fil- thinefs of the flefh, yet not renewed in the fpirit of his mind. Paul was a ftrid Pharifee, yet a great finner. The Lord reftrains many an one, as he did Abimekch^ whom he does not renew: To Jeave fin will not do, if thou doft not lothe it. It is a great blefling to be kept back from prefumptuous fins, but let not this be put in the room of regene- rating power and grace. Begin thy judgment at the heart -, there the Spirit of God always begins his work. 4. It reproves fuch as place their religion in con- vidlions, gifts, or fome ftirrings which they find in their affedions to God, and to his good ways. There is a legal repentance which is to be repented of: Thus Judas repented, and Cain repented, but neither of them were renewed ; Efau fought the blefling with tears, but was reje6led : Yea, Balaam himfelf defired to die the death of the righteous. There may be fi:irrings of afFedlions, proceeding not from a love of what we afk, but from a fenfe of the danger of what we fear. Balaam loved his own fins better than Jf- rael\ God, as much as he defired to die Ifraelh death. Sin muft be hated not merely out of love to felf, but out of love to God ; not merely as it expofes to wrath, but as it defaces his image, and contradidls his wilh II. This dodtrine may be improved by way of diredion and encouragement to fuch as believe. By way of diredion; and this is twofold: Firfl, this will help you in your judgment of yourfelves. Grace mufi: not always be judged of by comforts. It does not depend upon extraordinary revelations, afiurances ot pardon, joys unfpeakable, ^c. Often the king- dom Ser. XVI. The nature of regeneration, 2 03 dom of Chrift within, is like that without, which Cometh not with obfervation. One fays, Here is Chrifi^ and there is Chrift : This is the way to comfort, and that is the way. But all your comfort is nothing without heart-purity. Communion with God con- fifts as much in conformity, or likenefs to him, as in fenfible enjoyment of him. Chrift was loved by the fpoufe, defired, fought for, when not enjoyed. Thou haft^ fays Chrift, raviJJ:?edmy heart with one chain of thy neck •, when a little before the fpoufe was com- plaining, I fought hiWy hut I found him not, Chrift loves his own image when the believer cannot fee it. 2. As it helps in judging of yourfelf, fo of other chriftians. Were I afked, where does Chrift dwell ? I would anfwer, in the humble, holy, contrite heart, in the heavenly fubmiflive foul : Great names have not always great grace. Elijah was fent to a poor widow woman of Zarephath. As it was faid of old, when Chrift was marked out to John the Baptift, John i. 33. fo would I fay now-. Upon whom thott fjjalt fee the Spirit defending and remaining^ the fame is he: That is the renewed man. There Chrift dwells, be he poor or rich -, has he little learning or none; great parts, reading, genius, or but a fmall meafure of either. The new creature is after the image of him that created him. 3. By way of comfort. Has Chrift created thee anew, he will perform his words to thee, and his work in thee : i^he path of the juft is as the fJoining lights which fhineth more and more unto the perfect day. There is a perfedion of parts, if not of degrees : The water rifes up as higfi as the fpring from whence it flows. It is the fruit of everlafting love to thee, and it ftiall fpring up unto everlafting life in thee. SER. 204 Evidences of regeneration, Ser. XVIL SERMON XVIL Evidences of regeneration. 2 Cor. v. 17. therefore if any man be in Chrijl, he is a new creature : old thifjgs are pajfed awa\\ behold^ all things are beco?ne new^ I N difcourfing on thefe words we propofed to do four things ; I. To fhew what the new creature is. II. How it is produced. III. In what way it difcovers itfelf. IV. How it evidences a finner's union to Chrifl:. The two firft have been difcourfed upon ah'eady 5 and we proceed to the III. In what way the new creature difcovers it- felf-, or what are thofe operations of the foul, and thofe outward effeds whereby it is to be judged of. therefore if any man be in Cbrifiy he is a new creature 5, old things are pajfed away^ behald^ all things are become new, I, Where Ser. XVII. Evidences of regeneration. 20^ I. Where the new creature is, the old things of fin and ungodlinefs are pafled away, and in the room thereof comes newnefs of life. A man is as his walk is. Such as are born from above, will endeavour to have their converfation in heaven. Phil, iii. 20. / have^ fays the Pfalmfft, chofen the way of truths Pfal. cxix. 30. A renewed man may fall into fome way of fin, but he does not choofe it, and he does not walk in it. The apoftle lays it down as the very firft thing vifible in a godly man's character, that he is purged from old fins, 2 Pet, i. 9. It is his daily prayer ; Search me^ God, and know my heart ^ and fee if there be any way of wick- ednefs in me. Ephraimfhall fay. What have I to do any more with idols? Hof xiv. 8. This is called, the ref roach of his youth, Jer. xxxi. 19. for which he was afhamed, yea, even confounded. Beloved lufts are moft abhorred, when once Chrifl is formed in the foul. It is faid of Naaman the Syrian, he was a great man, rich and mighty, and honourable, hut he was a leper, 2 Kings v. i. Qiiite otherwife of the new creature, i Cor. vi. 11. But ye are wafhedy hut ye are juflified, but ye are fan5fified, in the name of the Lord fefus, and by the Spirit of our God. Canft thou live in any old fin ? Thou haft but a name that thou livell. The fame fountain cannot fend forth fweet waters and bitter. Paul the perfecutor prayeth, when with Ephraim of old he is turned, and preacheth the faith which once he deftroyed. Gal. iv. 23. Zaccheus the publican flands, and fays^ Lord, the half of my goods I give to the poor-, and if I have taken away any thing from any 7nan by falfe accufation, I reft ore him fourfold, Luke xix. 8. The rugged jailor, when a believer, becomes a new man •, he wafhed the ftripes which he a little before laid upon the apoftle Paid and Silas, Ads xvi. '^i* If there be not a new converfation, there can be no new nature. 2. Where 2o6 Evidences of regeneration. Ser. XVII, 2. Where the new creature is, that old darknefs and blindnefs which was once upon the mind is pafTed away, and he has new apprehenfions of things, and a newjudgment concerning them : Ephef. v. 8. For ye were fometimes darknefs^ but now are ye light in the Lord ; walk as children of the light. The apoflle Peter calls it a marvellous lights i Pet. ii. 9. becaufe of the wonderful effe6ts produced thereby. Before, he had heard of God by the hearing of the ear\ but now his eye feeth him^ Job xlii. 5 His fpotlefs purity, ilricl juftice, almighty power, they are known fo as to be realized by him. " Con- " verfion, fays Dr. Preflon^ (by it he means rege- *' neration, or the new creature;) is wrought, not *' always by making us know new things we knew *' not before, though this is true in fome, but by *' knowing things otherwife than we did before." The renewed man is guided not by opinion oi: reafoning, fo much as by fpiritual fenfe and ex- perience. O / tafte and fee that the Lord is goody Pfalm xxxiv. 8. Thou art taught of the Spirit of" God, what to judge of God, of fm, of thyfelf, of Chrift, of the world, of heaven •, and none teach- eth like him. Thou knoweft God can by no means clear the guilty ; thou haft felt the power of his anger. Thou haft feen the plague of thine own heart, and the fpirituality of the holy law. Paul was alive without the lazv once ; but when the com- mandment came^ and God fhined into his heart, y?;^ revived^ and he died^ Rom. vii. 9. The great things of God's law, were once ftrange things but now they are glorious things. Does any one put the queftion, What is this beloved more than another's beloved? Thy anfwer is ready, He is al- together lovely. A crucified Chrift is both the power of God and the wifdom of God, Paul counted all things lofs, for the excellency of the knowledge of Chrift his Lord j fo doft thou. Once the righte- oufnefs Ser.XVII. Evidences of regeneration, 207 oufnefs of Chrift was a riddle to thee ; thy proud heart was enmity againft it ; now it is thy life j Surely Jhall one fay^ In the Lord have I righteoufnefs andfirength: In this thy foul makes her boaft. The promifes were once dead, infipid things; thou wert aiming to live by doing ; now there are exceeding great and precious promifes. Thy treafure is above ; thy inheritance lies beyond time ; all here is vanity and vexation of fpirit. To be with Chrift is thy aim living, and defire dying : Wherefore henceforth know we no man after the flejh ; yea^ though we have known Chrift after the fie fh^ yet now henceforth know we him no more^ ver. 1 6. 3. Where the new creature is, the old enmity is taken out of the heart, and a new bent and incli- nation given ; ^hy people fhall be willing in the day of thy power y Pfal. ex. 3. ■ They are willingneiTes or free-will ofFerings ; whereever God gives a fpirit of life, together with it he gives a fpirit of love. Grace makes men fervants, becaufe friends : They fhall come and ftng in the height of Zion^ and flow together to the goodnefs of the Lord^ Jer. xxxi. 12. It is a metaphor taken from waters, which glide along naturally, where there is a free pafiage. Boeg was detained before the Lordy 1 Sam. xxi. 7. he muft attend, and could not help it ♦, that which was his burden is the re- newed foul's defire and delight. O, when Jhall I comcy fays David, and appear before God! Pfal. xlii. 2. There is a law in his mind, as well as in his members. Thou canft lay thine hand upon thine heart, and fay with Paul, I would do good -^ or appeal with Peter, Lord, thou knowefi all things, thou know- eft that I love thee. Whence is this, but from the new heart which this God has given thee ? God himfelf calls this, putting his laws into our minds, and writing them in our hearts, Heb. viii. lo, A man's Spirit is caft into the form and figure of the law. Thus 2o8 E'-cidences of rcgaicration. Ser^XVII; Thus God gives thee to ixjill^ and by a powerful excitation of this blelTed principle, works in thee alio to do di his own good pleafure. 4. Where the new creature is^ there are new af- fedlionSi Who willJJoew us any good? is the cry of nature : Lord^ lift thou up the light of thy countenance upon us^ is the language of grace. Once thou faweft no beauty in Chrift, wherefore thou fhouldeft defire him ; now the Pfalmifl fpeaks thy whole foul ; Pfalm Ixxiii. 25. Whom have I heaven hut thee? and there is none upon earth that I defire heftdes thee. If the renewed man hopes, Chrift, aiKl the promife of eternal life by him, is fome way or other the objedl of it : l^he Lord is my portion^ faith my foul y therefore will J hope in him. Lam. iii. 24. If he fears 5 it is felf and fm, and the wicked one. It is an in- genuous not a fiavifli fear, which he is aded by. A tear of God, which breeds watchfulnefs, reverence, and care ; not torment. God's law, his houfe, and his faints, are the objeds of his love. O how I love thy law ! And when he hates, it is the work cf them that turn afide to lies. His zeal is for Chrift and his precious caufe ; and his moderation refpe6ls the recreations and cares of the prefent life -, not gofpel-dodtrines, orgofpel-holinefs. The new na- ture does not take away natural affedlions, but redli- fies them ; it places them upon fuitable objeds, and regulates them when they are fo placed. The renewed man feeks God in the creatures, and loves the creatures for God and Chrifl's fake. 5. Where the new creature is, a man's aims and ends are new : Forme to live is Chrifi^ Phil. i. 21. Regeneration brings a new form upon a man's foul, becaufc it bringeth a new end into it : Be ye tranf- formed in the renewing of your minds, Rom. xii. 2. A natural man's life is in his pleafures and his fins; fclf is the principle from whence he ads, and to which Sep.. XVIt, Evide?jces of regeneration. iog •tvhich he ads ; / ^^ become rt'cb, fays Ephraim^ I have found me out fubjlance^ Hof. xii. 8. He may- perform fome duties, and abftain from fbme fins, but the bane lies here all this while, he brings forth fruit unto himfelf^ Hof. x. i. Joajh did that which was right in the fight of the Lord, not becaufe he loved God or his ways, but becaufe he was afraid of Jehoiadah : thou performed this or the other duty ; why ? becaufe thou haft a godly father, or mafter, thou art afraid of difpleafing. A man's courfe may be changed when his heart is not ; but a believer's ends and aims are become new; This leads me to confider^ IV. How it is, that the new creature evidences a finner's union to Ghrift. Therefore if any man bi inChrijl, &c. I. Where the new creature is, the Spirit of Chrifi: dwells ; and the Spirit of Chrift dwells in none, buc fuch as are his : Both thele ideas are exprefi^ed in one verfe, Rom. viii. 9. Te are not in tbcflefh-^ but in the Spirit^ if the Spirit of God dwell in you : now if my man have not the Spirit of God, he is none of his. The Spirit of God vifits many with his common motions j whom he does not renew by his faving ^ower. All common convictions are from the Spi- rit ; when he is come^ he will convince the world df Jin. But the apoftle fpeaks of his abode in the foul , as an habitation which he hath fitted and furnifhed for himfelf Is the Spirit welcome to thee as a con- vlncer ? Dofl thou love to hear thine own fins re- proved ? Are fandtification and holinefs thy delight? Art thou fearful of grieving the Spirit of God by heart- fins ? Is no duty pleafant, where the Spirit of God is not iriterefted .^ Doft thou feek to be tc ught, and led, and ruled by him ? The Spirit dwells in thee •, how ? as the glorifier of Chrift in all thy hu- miliations, prayers, dependencies, hopes. The Spirit leads thee to Chrift for fupport and fupply, O for ^ I o Evidences of regeneration* Ser . XVIH for rightcoufnefs and ftrength, for quickening and comfort ; why > becaufe he is of God made unta thee wifdom^ right eoufn^fsy fanElification and redemp' iion. Thou art united to Chrill, therefore the Spiriir leads thee to reft upon him. 2. The new creature evidences union to Chrift,, becaufe it brings a finner into communion with him, Chrift is the head, believers are the members j Chrift is the root, we the branches ;; Chrift is the furety, we the redeemed and favcd by him : but how is it fmners come to be partakers with Chrift 5n his death, and in his refurredtion ? but becaufe they are quickened by him, and fo admitted into a ftate of friendfliip and fellowftiip : Ton hath he (^ick- ened who were dead in trefpajfes andjmsy Ephef. ii. r,- Shew me the new nature, and I will ftiew you the new name ^ whether regeneration, or juftificatioa be firft y or whether they are privileges beftowed af one and the fame time,, it matters not to inquire at prefent ; the fcripture is exprefs, that one is the evidence of the other : Rev. xxii. 14. Blefed are they that do his commandments^ that they may have right to the tree of lifey and may enter in through the gates into the city, San deification, the principle whereof is implanted in the new creation, gives a right of evidence -^ juftifieation is that which gives a right of claim. They have wajhed their rohes^ and made them white in the blood of tht Lamb, Therefore: ere they before the throne^ Rev. vii. 14, 15. Infer, i. Hence learn, why the duties of unrc^ generate men are unaccepted with God j thus pray- ing, thus hearing, thus alms, are vain oblations ; why ? becaufe they flow from a corrupt principle* and the end is bad. Self is thine aim in all that thou doft, not God. The new creature is wanting, therefore all thy good works are dead works. Jehu\ zeal was a vain boaft, though a commanded duty, becaufe it was a^ainft Abab'^ houfe, which ftood Ser* XVll. Evic!e?2ces bf fegeheratton, l\i In his way to the kingdom, not for God*s glory* In y^'s charader there's a neverthekfs which take3 the dark fpots out of it^ though there were many 5 I Kings XV. 14. fhe high places were not removed '^ neverthekfs Afa his heart was perfe£l with the Lord cU his days. For the want of this Amaziah is con- demned, in whom that defedl was not ; 2 Chron. XXV. 2. He did that which was right in the fight of the Lord^ but not with a perfe5l heart, God looks firft at the heart* If there be no new nature, the old channel may be changed, but the old corrupt fountain is not made pure. Infer. 2. This accounts for the falling away of fome, who once made a great fhew in the liefh. The ftony-ground hearers received the word with, joy ; Saul himfelf is one among the prophets ^ and fome that were enlightened, and had tailed of the heavenly gift, and were made partakers of the holy Ghoft, are faid yet to have fallen away^ Heb. vi. 5, 6* Whence does this arife ? Not from any poffibility which there is of lofmg a principle of grace, wheri it is implanted in the heart-, but from thofe miftakes which are made between nature and grace. Nature^ as corrupt, may be reflrained or elevated, lifted above itfelf in fome inftances, where it is not chang-* ed. Thofe hearers, which received the word with, joy, are therefore faid not to have endured, hecaufe they had no root in them, as you heard before. The light they have that fall away is partial, falls only upon the undertlanding, but does not fhine into the heart. They had a power of working miracles, by reafon of the holy Ghoft with them ^ yet never ex- perienced the power of the holy Ghoft in his faviiig work in them. They had a tafte of the word of God> fo as to diftinguilh it, when they heard it preached ; but not that defire and ^eliftiof it, which new-bora babes have that grow thereby, elfe no temptation Would have prevailed with them to part with it. It O a waa 2 1 2 Evidences of regeneration. Sei^^. X Vlt was with them ^ as with many of our hearers •, they hear of the danger and mifery of fin, of the power and grace of Chrift, of the promifes of the gofpel, i^c. and Chrift is defir.ed as a Saviour from wrath and the curfe : For a while they pray, and read, and hear,, and, Ahab -Yik-Oiy walk foftly : Thefe are new duties, yet they may flow from an old corrupt heart -, wait for a while, and all this goodnefs is as the morning cloud, and the early dew which paffeth away. Men fall not from grace, but becaufe they have no grace j grace efiabltfJoes the heart. Infer. 3. Are old things paiTed away, and all things become new ? Alas \ how many are there that miftake this new creation ! thou mayft havs had great terrors and great joys, and yet be an un- renewed finner flill. Satan can transform himfelf into an angel of light : great gifts, and great re- pute, and yet remain dead in trefpafTes and fins* Lordy have we not frophefted in thy name ? and thou haft taught in our flreets 'y yety Depart from mey I ne^ ver knew you. The queftion turns here ; Are old things pafTed away ? When the children of Ifrad were terrified with God's appearance of old, then they faid. All that the Lord hath faid, will we do, and be obedient : 0, fays God, that there was fuch an heart in them I Exod. xxiv. 7. It is not enough to begin well, to promife well : Saul was as ready at promifing, as any" of you are ; when Samuel met him, he faith, Blejfed be thou of the Lordy I have performed the commandment ''of the Lord, He loved the minifters of God, though he loved his own fins. May I not fay to fome, as Samuel did to^W, What meaneth then the bleating of the fheep in mins ears, and the lowing of oxen that 1 hear ? rSam. xv. 14. What hath the new nature to do with heart- idols, with filthinefs of flefh and fpirit, with a vain walk, or a fruitlefs converfation ? What fruit haft thou in thofe things whereof ye once profefled your- ielve^ Seii. XVII. Evidences of regenei'ation, 213 felves afhamed ? Is not the endof thofe things death ? If ye have received Chrift the Lord, walk after him, and walk in him : ]^e ye followers of Chrijl as dear children. Infer. 4. What amazing grace does God Ihew in forming the new creature? Behold^ all things are become new. Admire the fovereign power and grace of God ; You hath he quickened^ who were dead in irefpaffes and fins ^ Eph. ii. i. Infer. 5. Let fuch who are longing after the new creature feek to God, and truft in him. It is a creation. God can as eafily fpeak grace into thy heart, as into another's-, Such were fome of you '^ the vileft finners : But ye are wafhed. The more defperate thy cafe, the more extraordinary thy cure, and God will be the more glorified by it. Let but God put forth an a6t of his exceeding ^reat power, and thy dead foul fhall liv>e. He gives it as an encouragement to poor fouls in that very chapter where he promifes the new hearty Tet for allthefe things he will he inquired of by the houfi ^^f I/rael to do it for ihem^ Ezek. xxxvi. 37. O3 SERMON 1 1 4 Mimjlers Chrijl^s Stewards. Ser. X VIIL SERMON XVIII. Minifters Chrift^s Stewards. Luke xii. 42, 43. \^nd the Lord J aid ^ Who then is that faith fid and wife Jieward, whom his lord foalt make ruler ever his houfhcld, to give them their portion of meat in due feafon ? BleJJed i$ that fervant^ whom his lord when he cometh fJ:all find fa doing, IT is needlefs to fpend much time in looking into the Qccafion and conneclion of thefe words. From the fuddennefs of his coming to judgment, and the uncertainty we are under as to the time of }t, our Lord recommends watchfulnefs as the beft expedient to prevent the danger of a furprife; Peter hereupon puts the queftion to Chrift, whether he intended this as a general exhortation, wherein all his difciples were concerned ; or only as a fpecial diredlion to his apoftles, and to thofe who ihould ?ifterwards fucceed them, in the work of tlie mi* niftry. My text is our Lord's anfwer ; wherein is fhewn fufRciently what is the true meaning and ex- t:ent of his former difcourfe ; and particular appli- cation is made in the parable, to apoltles and nii^ nifters of the gofpel, as fuch. Every fervant has his account to give : We muft j^lJ appear before the judgment-feat of Chrift : But flewarda $ER. XVin. Mlnipn Chnjt*s Stewards 2 1 ^ ftewards have the greateft of all others, becaufc their trufl: and their charge is greateft. Their Lord has made them rulers over his houfliold 5 not as princes, who exercife fovereignty and dominion ; but as fte wards, whofe chief bufinefs k is to make provifion. We are your guides, not your lords. Minifters, to ferve you in the things of Chrift and falvation ; not mafters, to prefcribe laws and or- dinances, to which the gofpel is a ftranger ; and to fling and vex you, bccaufe in confcience towards Chrift, and fidelity to his word, you cannot com- ply with them. This is our truft and our charge : How hard to execute it well ! To be faithful and wife in all our miniftrations •, circumfped and ex- emplary in the whole compafs of our walk and conversation ! Therefore are the words of our text brought in by way of interrogation ; Who then is that faithful and wifefieward? That is to fay, they are very rare, and hard to be found : Chrift has few fuch fervants •, his family, his churches, few fuch ftewards. Some there are through grace : The Lord increafe their number ! In farther open- ing of the words , for your * inftrudtion and my own, as the Lord is pleafed to help, I would do four things: I. Open the work of an evangelical Paftor, as here defcribed. II. Shew what are the qualifications of fuch a paftor; whereby only he is fitted for his work, and like to prove fuccefsful in it : Who then is that faithful^ &c. III. Lay before you fome quickening motives to ftir you up to conftancy and diligence ia your work. O 4 IV. Clofe * This Sermon was preached at the ordination of the Rev. Mf fichard Cooper at J\ielbourn in Camhrid^ejkir?^ July 1 8, 1 745 . 2 1 6 MiniJ}ers Cbrift*s Stewards. See. XVIIt IV. Clofe this folemn charge and exhortation^ with fome things by way of encouragement, to fupport you in it. Bluffed is that ferv ant ^ ^c. . ■ I. Give me leave tp prefent to your view the work and duty of an evangelical pallor. You are zfervant to Chrift, Matt. xxiv. 45. fVbo then is a faithful and wife fervant ?. Nor think this a mean blelTiog 5 the greateft honour a creature ca|i have, is to be owned of Gpd as his fervant : The dignity of angels themfelves hes in their fervices : They are principalities and powers ^ Eph. iii. 10. but in all this they are minijlrin^ fpirits, Heb. i. 14. You are a fervapt to Chriil, a fteward to his houfhold.j fouls, and the gofpel which is the prpper food and provifion of fouls, are committed unto you. Let ^ man fo account of us as of the minijlers vf Chrift^ md Jlewards of the myfteries of God^ i Cor. iv, 1^ Therefore, I. Feed the houfhold. The duty of a paftor, is to feed j of a fteward to provide. This requires good heed ; A(3:s xx. 28. X^ke heed to all the fiock^ to feed the church of God. That is npt food, which is not proper for nourifhment. f ^^^ ^^^ word firff yourfeif, which you diftribute to others. A fermon, be it ever fo well ftudied, is never well preached till it is preached to our own fouls. Erefent fenfc, experience, digeftion, enjoyment, put a glow into our ^ord, and a rejifh into our dodrine, which can pever be mimick'd by induftry or art. '^he land^ fay ^he fpies of old, which we paffed through to fear ck it, is an exceeding good landy Nurnb. xiy. j. Let the name, and grace, and Spirit, and love of Chrift, whofe fervant you are, triumph in every Sermon • Recommend him to your people, as a fanftu^ry to protpd them ; as a propitiation to reconcile them ; a treafure to enrich them ', an advocate to prefent their perfons and fervices unto God : As wifdom to Ser. XVIII. Minificrs Chrlfi's Stewards. 2 17 jCo counfe.l ; as righteoufnefs tojuftify; as fandlifit* Ration to renew ^ as redemption to lave ; as an in- exhaufted fountain of pardon, grace, comfort, vic^ tory, glory. This is food; I am the bread of Life \ feed the houjhold, 2. Detend the truth. A fteward, to whom is committed the overfight of the houfliold, fliould be the firft in efpying any danger which is hke to befal thefarpiiy. Thekeeping of the faith was the apof^.ie's duty, fo he fpeaks of it as his glory: I have fimfhed fity courfe^ I have kept the faiih^ 2 Tim. iii.7. I hat (dodrine which lays the creature low, which exalts free grace, and promotes hohnefs both in heart and life, efteem eyery Wnt cf it precious. The faith of the gofpel is w.prtli ftrivingfor, becaufe it is the food of your own and others fouls : It is the foun- dation on which we build for eternity. The fprings of our fpiritual life are gone, our ftrength for (duty, o,ur hope of glory, if Chrift be not God ; if juftification bp not pf grace; if we are not chofen to falyatipn as the end, to fanftificatipn as the means; and as we are chofen by fovereign grace, if we are not kept by almighty po)ver. peny the importance of thefe, or any other gofpel truths, and it is the fame as if you difbelieve the truth itfejf. That is not worth having, which is not worth owning. There is a pradical way of preaching (a? they phrafe it) fpme men are famed for, which is to drop the? Chriftian faith, and to fink below fome heathen pioralifts. But thou, man of God, flee thefe things. Defend the fruth. 3. Administer all appointed ordinances. Thefe ^re ^ part of the provifion our Lord has made for |:he noijrifliment of his houlhold ; and are proptr means fqr the building them up in knowledge, faiih, l^olineft, and comfort. A fteward is his lord's re- brefentative in the family; you a6t in Chrift's name, aad reprefent his tendernefs, love and care, as wei vvhca 2 1 8 Minijlers Chrijl's Stewards. Ser. XVIII. when you are vifiting your flock, inquiring into their fpiritual eftate, their knowledge, growth, con- verfation, and holinefs ♦, when, like our great high- prieft, you are bringing their names, temptations, doubts before the throne; as well as when admini- ftring the two feals of the covenant, Baptifm and the Lord's Supper-, or exercifmg office, power and authority, in admitting and excluding members. Appearing in the pulpit and at the table of the Lord is the leaft part of your work, as ruler over Chriil's houfhold. His family on earth are a com- pany of tempted ones, who need exhortation, re- proof, comfort, in a more perfonal and particular way than can be given from the pulpit. By fre- quent vifits you Aide into their hearts, and draw out their whole fouls, or ever they are aware: By prayer with them, and for them, you make their doubts, fears, comforts, your own. Some of the fweeteft fenfes you are helped to give of fcripture, you will find the iffue and refult of the conflids, experiences, and love- vifits of other faints. The apoftle Paul himfelf expefted to receive fome fpiritual gift from the believing Romans^ as well as to impart it to them, Rom. i. .12. Nothing will render you more like to Chrift, than a compafljonate fuffering with all the members of the church in all their afflidi- ons, trials, and difconfolations, inward or outward. Who^ fays blefled Paul., is weak, and I am not weak? who is offended y and I hum not ? 2 Cor. xi. 29. This will prove you an evangelical paflor ; and that the Iheep are confidered by you as your own. Admi- nifterall appointed ordinances. 4. Teach and guide by example, as well as by do6trine. He is reprefented as an evil fervant whofe converfation is corrupt, how pure foever might be his do6lrine, ver. 45. We muft be like the ftar, which did not only light the wife men, but led them to Chrift, He who by his wicked life buildeth again Ser. XVIII. Minijlers Chri/l's Stewards. 219 again thofe things which by his holy dodlrine he deftroyed, maketh himfelf a tranfgrcfibr, and flands condemned out of his own mouth. Be thou an ex^ ample to the believers in all things^ is a part of the charge given to timothy ^ i Tim. iv. 12. The fms of the priefts will make the offerings of the Lord to be abhorred by the people; the greatefl part of men being in this refped like fheep, who go rather as they are led than as they are taught. The word Jofes its awe and reverence where the preacher is off his guard, and walks at large ; we cannot exped: that other men ihould follow our do6lrine whea we ourfelves forfake it. An holy life juftifies the dodrines which are according to godlinefs. Our call- ing fhould fet us far from fms, becaufe it fets us near to God. Be not like the Rechabites^ who were fcribes to make evidences for other mens lands, but had none of their own ; i Chron. ii. c^c^. com- pared with Jer. xxxv. 8, 9. Rather with the prieft ynder the law, offer firil for thine own cleanfmg, then for the peoples ^ confider the Lord our God is holy. Teach and guide by example as well as by dodrine. So much for the work itfelf II. Let me hint at fome things relating to the qualifications of fuch a paftor: tVho is that faithful and wife fteward? Paftoral faithfulnefs refpeds four things; Sincerity in the perfon; purity in the intention or aim ; diligence in the work; and impartiality in the adminiflration. I. Sincerity in the perfon and frame. Abraham^ heart is faid to be faithful towards God, becaufe it was upright before him, Neh. ix. 8. Gen, xvii. i. compared. He can have little care or concern for others fouls, v/ho has no fenfe of the worth of his ov/n. If there be no oil in the veffel, it cannot Ihine long in the lamp ; you will find your own bwc one of the hardeft texts you have to preach on. fi20 Min'prs Clorijl's Stewards. Ser. XVIIL on. Oiir work is fpiritual ; but, alas! fo often are not our frames. Gifts may make us ufeful to others, but without the prefent exercife of grace in duty, how many times are we a burden and terror to ourfelves .^ Delight in God is that which gives us fw^etnefs, reft, and complacency in duty. Keep- ers of the vineyards have a vineyard of their own to keep ; and believe me, brother^ abounding in public fervices and employ, will nev^r atone for negleds in our private and perfonal communion. Our Lord found feme tim€, early in the morning, or late at night, for fpecial communion, when he preached all day publicly to the people. The fweeteft fruits the foul feeds on all his life-time are thofe he gathers from his own vine ; fmcerity in xhe perfon and frame is included in thijs faithful- nefs. 2. Purity in the intention and aim. Thofe build- ers of old arc faid to have dealt faithfully : no reckoning was made with them, becaufe they aded out of a principle of pure zeal to God and his houfe, without any relpedl had to bye and bafe ends. We err at our firft fetting out, if we are a6ted by any other, than that noble principle recommended to timothy ^ 2 Tim. ii. 15. Stuiy to jhew thyfdf approve ed of God, If the eye be not to Chrift alone in our preparations, inward debates, vifits, converfa" tion, our eye is not fingle. The fear of man bring- eth a fnare j fo does the love of lucre and applaufe. The fcourge of tongues is in God's hands; if it lafhes, it cannot hurt when there is peace within : Leave events to God •, live above creature-fupplies. Your great Lord, who has fent you into his vine- yard, has promifed to give you whatfoever is right: You and 1 were never gainers when we have been for taking the right of judgment out of Chrift's hands. Chrift did all his fervices from a principle of love and defire to pleafe God. Whrefor?^ fays bleifea S£R. XVltl. Mhiifters ChrijlU Sfensards. ^it bleffed Paul^ we labour^ that whether prefent or ab^ fent^ we may he accepted of him. If our great Lord approves, no matter who condemns u^. Purity ia intention and aim is an ingredient in paltoral faith- fulnefs. 3'. Diligence in oar whole work is comprehend- ed in it. The wicked fervant is called jlothfuly Matt. XXV. 26. It is an extenfive care which the ftewards of Chrift*s houfhold have devolved uporr them. There is work for our heads, hearts, and hands : " Nor is it, fays Mr. Flavel^ fo much the ** expence of our labours that kills us, as the lofs *' of them' ; we can feldom find our work as we " leave it : Sin and Satan unravel all we do." Mi- nifters, above all others, had need to he diligent in hufinefs^ fervent in fpirit^ ferving the Lord. Thofe who are called daily to lay out had need take care that they lay up; Paulas advice to Timo^ thy is. Meditate on thefe things^ give thyfelf wholly unto them, i Tim. iv. 15. You will find it- in fpi- rituals, as it is in temporals, the diligent hand mak- eth rich. He that makes no preparation before- hand what he fhall fay to his people, tempts God to come out of his ordinary way to his affiftance 5 as he that trufts wholly to his own preparation, makes a God of his gi^fts. Then-, my dear brother and friend, is the Spirit trufled hy us on the Lord^s (day with the greateft boklnefs, when we have been waiting on him in a way of duty, with the great- eft application in the week. Peter had been toiling all nighty and had caught nothing, when Chrift 7net him, and commdkded to cafl the net on the right fidd $f the fhif. Diligence is a branch of that faithfui- nefs recommended in our tex?. 4. Paftoral faithfulnefs refpedls that impartiality which fhould attend all adminiflrations. fmothy is charged before God, and the Lord Jefus Chrifi, and the ek£i angels^ that he obferve all the things that were 222 Minijlen Chnfs Stewards. Ser. XVIII. were left in truft with him^ without preferring one he- fore another^ doing nothing by partiality^ i Tim. v. 21. He that a6ts for the glory of Chrift will en- deavour always to walk in his Spirit. All the fouls of his faints are equally dear to the blefied Jefus : Let them be fo to you. Think it no difturbance to be interrupted in your ftudies by the objeftions and Kars ot a young convert, or the fad complaints of a diftrefTed believer. Thofe breaks and paren- thefes in our work, are often the fweeteft part of it : Bear with their jgnorance, weaknefs, yea their very impertinencies : To fhew morofenefs or impatience is to turn that which is lame out of the way, and to pufh the difeafed which are rather to be healed* Remember, " He that winneth fouls is wife." Pre- fer the truth of God, and the confcience of duty, before the favours of men : Cowardife in a mini- fter is bafer than in a foldier, by how much our warfare is more honourable. A faithful reproof will get more love and honour at the laft, than a fmful and fawning diffimulation. Though Paul re- proved the diffimiUlation of Teter^ yet Peter praif- cth the wifdom of Paul : Our beloved brother Paul, according to the wifdom given unto hiniy hath written unto you ^ 2 Pet. iii. 15. In a word, we are much more in danger to wTong the fouls of men by our oil than by our fait, by our promifes than by our reproofs. Faithfulnefs refpedls that impartiality which fliould attend all our miniftrations : IVho if ibat, &c. A few things concerning his wifdo'm^ v/hich is a fecond qualification This refpedls the follow- ing things, 1. The choice of your fubjeft. 2. The phrafe or diclion in which they are de- livered. 3. The feafon in which they are to be treated on^ 4. That gravity of deportment whereby you ap- pear as an example to the believer in all things. I. Minifterial Ser.XVIII. Mtniflers ChriJlU Stewards] 223 1. Miniflerial wifdom and prudence refpedls the choice of your fubjed:. Hence the fleward in my text is called in 2 Tim, \\, 1 5. A workman that Tieedetb not to he ajhamed^ as knowing how to turn his hand to every branch of bufinefs which lies be- fore him. The meat God has provided is of va- rious forts, of which a wife fleward will divide and cut up to every one his proper portion. The word of truth confifts of law and gofpel, promifes and terrors, grace and duty. Some are Chrifl's fheep to be brought into the fold ; others are ga- thered in, and are to be built up; among thofe are babes, who are to be fed with milk ; namely, plaia eafy gofpel truths, concerning pardon, righreouf- nefs, acceptance to life, which are both luitable, and eafy of digeftion ; ftrong men are to be fed with ftronger meat, ancient things, fuch as the everlafting love of God towards his ele6t in Chrift, The perfon, offices, and headfhip of the Mediator, thefe are things v/hich beft fuit their age and ftaad- ing in the church of Chrift ; wandering fouls are to be fettled; fecure fmners roufed ; backfliders threat- ned ; fuch as are weary and heavy laden, to be raifed up. Our Lord's firfl public fermon in the fynagogue was unto fuch. Herein lies your mi- niflerial fliill, in giving to every man his demenfmuy (as it is expreffed in our text) that portion of meat which is alloted him, which his prefent circum- stances, flate, condition, and relation in lile call for. The apoftle calls the elders of the church ac Ephefus to witnefs, that he had kept back nothing which might he profitable to them^ Adis xx. 20. fuch as fland in God's counfel, dare not but declare all his counfel. This miniflerial wifdom refpects the cJhoice of your fabjeds. 2. It refpeds the language in which they are to be delivered : See that this be, Firft, whoilbm. Secondly, plain, 3. Let 224 Minljiers Chrifl's Stewards. Ser. XVlff; 1. Let it be wholfom: Sound fpeech that canhot fee condemned i never preach the law without Chrift :' As it was delivered, fo let it be preached in thd hands of a Mediator. At the fame tinVe you dif- cover the difeafe point to the phyfician : Behold fhd Lamb of God (fay^ Jobn the Baptift) which taketB away the fins of the world. If you fpeak of repen- tance, fee that you fpeak of it as a part of thd obedience of faith : Gofpel-repentanCe flows froni an apprehenfion of grace arid mercy through i Mediator. And when you talk of faith, though it be the creature's ad, be fure you fpeak of it a^ God the Spirit's work ; Unto you it is given to helievg^ Phil. i. 29. Know no terms or conditions of thd covenant, fave what Chrift has fulfilled ; falvatiori from firft to laft is a free gift. Finally lay dowrf the neceflity of good works, as evidences to jiiftify our faith before men, while you dire<5l to the righ- teoufnefs of Chrift only, as that which juftifies the perfon in the fight of God. Let your language be wholefom. 2. Let it be plain. Aim not to fhoot over yoiit* peoples heads, but rather if it be poflible to affect their hearts. Choofe rather to be profitable thari falhionable in preaching. It has coft fome mord pains to ftudy plainnefs, than it has done others to lludy politenefs. Remember delights of fancy hin- der wounds of heart. Never affed: to fhow your learning, for that appears moft beautiful, as it i^ ever moft ufeful, when it is moft concealed : That furely is the beft key that fits the lock and opens the door. Our art does but fpoil the edge which there is upon the words of God's Spirit. Let joxit language be plain. The wifdom my text fpeaks of refpedts the language in which gofpel truths are t6 be delivered. 3. It extends itfelf to the feafon iri which the;^ are to be treated on. Prefcnt truths which are i^ruckt SfeR. XVIII. Minijlers Chriji's Stewards. 225 ftruck at in our day are to be vindicated ; and prefent fins, which profeflbrs are prone to run into, are to be reproved. O! there is a fatal neutrahty and indifferency prevailing amongft profefTors, both as to dodrine and pradlice. A change in our creed has made a fad change in our holinefs. Moderate principles have been an inlet to all that irreligion which is in fome families^ and to the dreadful de- clenfions which are in churches. Whenever the perfon, righteoufnefs, grace, and Spirit of Chrilt are negleded in your preaching, you may bid farewel to the power of vital godlinefs in your own and others fouls. Guard againil lukewarmnefs, that bane of true godlinefs. If God be God, ferve him ; if Baal be God, ferve him. Brother, you may Ihew the good temper of a Chriflian, while you are fight- ing the good fight of faith, and keep the good pro- feflion you have made this day before many wit- neflcs. Minifterial prudence will diredl to the fea- fon in which particular truths are nioft neceffary, and likely to prove moft ufeful. There are many things good in themfelves ; but, as Hujhai faid of Ahiiophers, counfel, they are 7tot fo good at fuch a time cr feafon: But a word fitly fpoken, that hits the cafe, the time, the occafion, and circumftances of per- fons and things, is like apples of gold in pi5liires offil- *very as pleafant to the ear as they were to the eye. 4. This wifdom concerns that gravity of deport- ment which is neceffary to conciliate a refpe(5t for your perfon, and a regard for your niiniftrations. Thus our Saviour's fweetnefs allured, and Jobn the Baptift's gravity, made even an Herod to fear. A mixture of both is moft amiable and becoming the fleward of Chrift. III. By way of motive to a due attendance to your whole work. This takes in two things which are fuggefled in the text. P I. You 226 Minilkn Chrifis Steivards, Ser. XVIII. I. You are not your own, butChrift's, and the church's. A Iteward is wholly another's : Hence minifters are called vejfels^ 2 Cor. iv. 7. not only to fignify to us, that we can convey nothing more than we have received, (a truth to be every day thought on) we are not fountains, but mere cif- terns ; but to fhew alfo that what they receive is not for themfelves only, but for others. Brother, you now belong not to Chrift only, but to this par- ticular church and branch of his family. You are fet as a ruler over this part of his houfhold by your own confent, and folemn inveftiture of you in the Lord's name into office. Your reading, knowledge, gifts, graces, trials, comforts, are for their ufe and benefit. It would be facrilege in you to keep any thing back; yea there is a true and fo« ber fenfe, in which it may be faid of gofpel-paftors> that their very fouls are not their own v and it was no compliment (as one paraphrafes it upon that paffage,) but a lively image of the very heart of the Apoftle, when he told the "Theffalonians^ i ThefT, ii. 8. So being affe5fionately defirous of you^ we were willing to have imparted unto you ^ not the go/pel of God cnfyy but alfo our own fouls ^ becaufe ye were dear unto us. You are not your own, but the church's. 2. Chrifl will one day come and demand an ac- count of your whole truil. Stewards are account- able to them by whom they are put in truft. We fhall be judged at laft not as minifters, which is an office of honour among' men, but as fervants, which imports a work of truft. Our God values no man by his greatnefs, place, honour, reputation and office, but as he has been inftrumental in his fer- vice, and as he has kept and huft)anded his talents. Precious time, how art thou fquandered away ! Buc we ftiould have no loofe founds, no vacant hours, did we look more to the day when our Lord fhall come. It is an awful thought, muft I who have been SER.XViri. Mh?iffersCh"!/l's Stewards, 227 been employed in that great work of faving fouls be now myfelf a cafl away ? i, who iii.ve fhone as a ftar upon earth, be now fliut up for ever m horror and darknefs ? 1 cannot conclude without leaving two things, by way of encouragement and fupport, under this awful and important trud. 1. If you are faithful now, you fhall be blefTed at laft : Your great mafter has a crown of glory in his hands, as the gift of grace. If you work for him, you fhall appear with him. All your labours, tears, defires, prayers, will one day be pubiiflied before angels and men, and your own fouls faved with the fouls of your dear fellow-members and brethren in Chriil in the day of the Lord Jefus. Look forward, and encourage yourfelf beforehancj with the great Apoftle's words, 2 Cor. i. 13, 14. For we write none other things unto you^ than what you read or acknowledge^ and I truft you Jhall acknowledge even to the end: As alfo you have acknowledged us in fart^ that we are your rejoicings as ye alfo are ours in the day of the Lord Jefus. 2. Your Lord will feed you, while you, as a fteward, are dividing a portion to others. The lleward has a table of his own provided for him by his Lord. Your Iprings are all in Chrift; though flreams fail, there is all-fufiiciency In the fountain. We look here and there, and are fometimes dif- trefTed on all hands, in our great and important work. Chrift calls us off frpm our trials, ftraitnefs and fears, to look on him : Lo^ I am zvith you alway unto the end of the world-, with him I leave you, dear brother, to fupport, guide, comfort, and eftablifli you to the end. To whom be glory in the churches throughout all ages. Amen. P2 SER. 22? Receiving Chrifly Ser.XIX. SERMON XIX. Receiving Chrift, and walking in hini. TH E work which is allotted me in the courfe of this day''s fervice*, is, more efpecially, to addrefs the members of this Church, with refpedt to that duty which they owe to Chrift, to one ano- ther, and to the worthy perfon whom they have publicly received this day to be their paftor: And the word which lays the foundation of our medita- tions, and which calls for our diligent regard now and all your lives long, you have upon record in CoLOSSIANS ii. 6. As ye have therefore received Chrijl yefus the Lordy Jo walk ye in hi'm, THE defign of our Apoftle in this context, is to fortify the church at Colojfe againft the fophiftry and guile of feducing fpirits. The mind of man is prone to affed novelty, even in the things of God ; and as this is ufually the lure by * This Sermon was preached at Bocking in Ejffexy July 5, 1744. at the ordination of the Reverend Mr. Da^vUfon. which Ser. XIX. and walkhig in him, 229 which the Churches are drawn away from that fim- plicity which is in Chrift; our Apoftle, by way of caution and exhortation, lays down two things : One you have ver. 3, in whom arc hid all the trea^ fures of wifdom and knowledge. In Chrift and his Gofpel there is always fomething to be found new, entertaining, and delightful, as well as fupporting and fatisfying to the foul. And this I fay^ left any manftoould heguikyau with enticing words ^ ver. 4. The other you have in the words of our text, wherein the Apoftle calls to remembrance their firft faith and hope in Chrift, as an encouragement to their abiding in him ftill ; old truths are tried ones. There is np reafoning men out of their experience and feeling. As ye have therefore received Chrift Jefus the Lord^ fo walk ye in him. In difcourfing on which words, I fliall attempt the four following things. I. Shew what it is to have received Chrift Jefus the Lord. II. What it is to walk in him. III. When a Church, or particular believers in it, may be faid to walk in Chrift, as they have received him. IV. Clofe with fome words of diredion and ufe, which are peculiarly fuited to the fervice and iblemnity of this day. 1. 1 am to ihew what it is to have recieved Chrifl Jefus the Lord. I anfwer, Firft., Receiving of Chrift fuppofes a thorow convi6tion and fenfe which the foul has of its need of Chrift. A man muft fee himfelf a fmner, before he can be a believer Gofpel-churches arc made up of none but real or profefled believers j but it is one thing to be joined to the Lord, another thing to join ourfeives to a Church. We offer our- P 3 fclves 230 Receiving ChriJ}, Se R . X IX. lelvcs to the fellowfhip of a particular Church, as called and fancliiied in Chrift Jefus • but we firft: come to Chrift, and betake ourfelves to him, as loft, perilling, undone finners. ^he whole need not a phyftcian^ hut they that arejick^ Matth. ix. 12. He that does not fee himfelf condemned, will never fue for a pardon. It is the wounded fpirit which feeks after healing ; therefore we flee for refuge to lay hold on the hope fet before us, becaufe we fee our- felves in danger of death, from the avenger of blood that follows us clofe at the heels : Chrift is lift- ed up in the Gofpel, and prefented in the promife, for poor perifhing fouls to look unto, and believe in for life and falvation. As Mofes lifted up the ferpent in the wildernefs^ even fo mufi the Son of man be lifted up j that whofoever believeth in him floould not perifhy but have eternal life ^ John iii. 14, 15. In believing, the foul looks on itfclf as a poor, needy, fatherlefs, friendlefs creature, and ftays itfelf on fovereign grace and mercy: we have believed in Jefus Chrift^ that we might be juflified^ Gal. ii. 16, This fuppofes an apprehenfion we had, that we were under condemnation. The ftrongeft believer was once a linking, periftiing fmner. A Syrian ready to penflo was my father^ Deut xxvi. 5. Receiving of Chrift fuppofes a thorow convidion. Secondly^ Receiving Chrift fuppofes feme know- ledge of his perlbn and offices. Faith has for its great objed the perfon of Chrift; not barely the doclrine or myftery of Chrift, ver. 2. Hence the C(?- loffians^ in our text, are faid to have received Chrift himfelf, and to look for whole falvation from him. There muft be 2^ feeing the Son^ John vi. 40. an un- derftanding and knowing him well, who he is, be- fore there can be any faith in him. Man ! when thou believeft, thou ventureft thine all with the blefled Jefus. It therefore behoves thee to confider well, before thou trufteft thyfelf, and thine eternal concerns Ser. XIX. a7id iDalkmg hi him. 231 concerns in his hands : If Chrift be not God, he can be no Redeemer, no Surety, no Saviour; a mere man cannot be a rock, a precious corner-ftone, a fure foundation for faith to build on. What our Apoftle fpeaks of Chrifl's refurredion, may be af- firmed of his perfon, i Cor. xv. 14. If Cbriji be not rifen^ our preaching is vain, and your faith is alfo vain. If he be not God^ let him die, and rife and afcend ; as to the juftification of a finner by his righteoufnefs, it is nothing. And if Jefus be not alfo Chrifiy God's appointment and ordinance for the falvation of lofl fmners, the poor, burden- ed fm-diftrelTed foul draws back ; faith cannot a6l without a warrant. Chrill is received as the father's gift in all the glories of his perfon, and the fu0i- ciency of his fatisfadion, John iv. 10. If thou knewefi i he gift of God^ and who it is that faith to theCy give me to drink ; thou wouldft have afked of him, and he would have given thee living water. Faith ads upon the promifes, becaufe thefe are declarations of God's mind and will, with refped to Chrifl Jefus and that falvation which is in him. There muft be a learning before there can be a receiving ; thofe things which ye have both learned and received, do, Phil. iv. 9. God the Spirit teaches the believing foul who Chrift is ; what he has wrought -, that he alone can deliver from going down into the pit; and alfo that he is willing to fave loft, returning finners ; and none teacheth like him. Thirdly, Receiving Chrift fuppofes an hearty approval of the Mediator's perfon, and the foul's full confent to be his. ,Faith lies not fo much in the underftanding as in the heart; With the heart man believeth unto righteoufnefs, Rom. x. 10. Chrift is prophefied of as the dejire of all nations, Haggai ii. 7. This implies choice and delight. The fmner is never gained till the will is won. Faith takes Chrift out of the promife, and receives him into the P 4 heart. 232 Receding Chrifi^ Ser.XIX. heart. 'That Chrifi may dwell in your hearts hy faitby Eph, iii. 17. Brethren, there are many bidders for thefe hearts of ours, pleafures, profits, riches, ho- nours, eafe from trouble •, thefe the flefh and the world bid. Yea, but who, foul ! will deliver thee from the wrath which is to come ? Who will give thee peace with God ? Pardon in thine own bofom, durable riches and righteoufnefs, true liberty here, and pleafures for evermore hereafter ? Chrift the Lord can do this and more; I that fpeak in righte^ oufnefs^ fays Chrift, am mighty to fave. I will caiife them that love me to inherit fubjlance ; I will fill their treafitres. Whom wilt thou choofe ? To whom wilt thou cleave? whofe Ihall thine heart be? A foul touched by divine grace, fticks not to fay, " I *' choofe Chrift, lyieid myfelf to Chrift, Ajhur JJmll *' not fave us^ we will not ride upon horfes^ neither *' will we fay any more to the work of our hands ^ I'i *' are our Gods ^ Hof. xiv. 3. Duties ftiall not fave *' me, this world fhall not fatisfy me ; as for the '' lufts of the tiefh, and of the mind, which I lived *' in before, I renounce them for ever." A world for Chrift, when he is beheld in the glory of his perfon, and the perfedion and fuicablenefs ot his righteoufnefs : The foul choofes Chrift and fepa- rates itfelf from all other things ; not works, but grace, not his own duties, tears, repentance, but Chrift alone. Receiving Chrift fuppofes an hearty approbation. Once more, Fourthly, Receiving Chrift includes in it an in- tire truft in his perfon for all good, for pardon, righteoufnefs, acceptance with God, and eternal lite, Eph. i. 1 3. In whom ye trujled after that yg heard the word of truths the gofpel of our falvation. Faith a6ts properly in a way of truft, dependence, and affiance ; it is called therefore a looking unto Chrift, Ifai, xlv. 22. alluding to the Ifraelites of ©Id, who looked to the brazen ferpent, not out of curiofitv Ser.XIX. and walkhg h him. 233 curiofity to fee what it was made of, but with earneftnefs of defire and expedation to be healed by it. A coming to him with appetite and affec- tion, as an hungry man does to his meat, and a thirfty man to his drink, John vi. ^^, I am the bread of life ^ he that cometh to me Jlo all never hunger^ and he that helieveth on mejhall never thirfl, A com- mitting ourfelves to him, 2 Tim. i. 12. Becaufc the foul makes an adventure of its concerns for time and eternity into his hands. Finally, it is called a leaning, reding, Haying; alluding to the rite of transferring fm from the offender to the beafl, by laying his hand upon the head of the facrifice. The foul, when it has thus received Chrift, fends as it were law and juftice both to him, for a fatisfadion and payment. // is Chrifi that diedy therefore the foul's trufl and his life is wholly in him ; hence behevers are defcribed, Jude ver. 21. As looking for the mercy of our Lord Jefus Chriji unto eternal life. So much for our firft general, what it is to re- ceive Chrift Jefus the Lord. I am now to con- fider, II. What it is to walk in him. Walking is a metaphor, whereby is fignified the whole of a be- liever's life and converfation while he is here : Thus 2 Cor, v. 7. what is called a walking by faith, is cxpreffed, Gal. ii. 20. by ^ living the life we live in the flefh^ by the faith of the Son of God, In general, two things are implied in it. Firft, That the hfe of a believer is an aflive life. Secondly, It is a progreffive Jife j he is ever go- ing forward. Firft, The believer's life is an adive life. You have always fomething to do, or fomething to bear; every relation in life calls for fuitable duty j feafon- iible fruit, and abounding fruit, our God expeds fro»T. his trees of righteoufnefs. A chriftian has no time. 234 Receiving Chrijl^ Ser, XIX. time, in which to be idle : You have always a de- ceitful heart within to watch over, keep thy heart *ivith all diligence -, and a fubtle devil and infnaring world without, to refill and overcome ; an holy and a jealous God to pleafe, and a holy calling to walk worthy of. Thy watch and thy walk laft fo long as thy life lafts, and blefled is he that endures unto the end ! Some that fet out well in God's ways are foon wearied ; but the chriftian's life is an active one, there is no flanding Hill in our chriilian courfe. Secondly, It is a progreflive life ; it is a believer's duty and defire to go forward, iPet.nu 18. Grow in grace and in the knowledge of our Lord and Saviour J ejus Chrijl^ 2 Pet. i. 5. Add to your faith virtue^ and fo virtue knowledge. Whatever grace you have exercifed, whatever gifts you have attained, think there is fomething farther to be learned, to be re- ceived, to be done ftilL Reft not in any paft ex- periences, frames, enlargements, comforts, but prefs forward ; walking is a conftant and progref- five motion ; the mark is yet before you, and you are but prefTing towards it till your journey is ended, and fome of your foreft conflids, your rougheft way, may come at laft : As you have received Chrift, fo walk in him ; well, this is intended by the word walk. But, What is it to walk in Chrift Jefus the Lord ? I anfwer, I. To walk in Chrift, is to converfe every where like thofe who acknowledge Chrift, and are fubjedt to his government ; who are under the law to Chrift. He is thy Lord^ and worfhip thou him, Pfal. xlv. 1 1. As he is the author and objedt of our faith, fo is he the fovereign commander of our duty and obedience. The man in Chrift Jefus, is not his own : He waits for Chrift's warrant, he afks his counfel, and liftens £0 his call in every purpofe and in every adlion ; be Ser.XIX. a77d walking in him. 235 be he at home or abroad, in company or alone, in the family, the clofet, the church or the world, the language of his heart is, " My Jefus, my God, *' I am Hill with thee; Lord, what wilt thou have me *' to do ?" The Apoftle calls this, ver, 8. a walking after Chrijl^ becaufe he is Lord and lawgiver in his own houfe, ijuhich houfe are we, Heb. iii. 6. Not the inventions or opinions of men, but the com- mand of Chrift is wholly to be regarded in what concerns the faith and order of gofpel churches. Receive nothing in point of dodlrine or difciplinc which will not bear the preface o^ Paul's profeflion, I Cor. xi. 23. For I have received of the Lord that which alfo I delivered unto you. We have no domi- nion over your faith ^ but are helpers of your joy ; for hy faith ye fiand, 2 Cor. i. 24. Faith has Chrift Jefus the Lord for its objedt, not the will and plea- iure, the fmiles or refentment of any man : To walk in Chrift, is to converfe every where like thofe who acknowledge Chrift, and profefs fub- jedlion to him. 2. To walk in Chrift is to a6l every grace, and perform every duty in the ftrength of Chrift. Grace in us is fupported and kept alive by the grace which is in Chrift ; there our ftock is, and thence our fruit is. From me is thy fruit founds Hof. xiv. 8. Chrift is the believer's root, and then may we be faid to be rooted and grounded in him, when he is our truft for ever ; when the whole of our dependence is upon him for the acceptation of our good work, not barely for the purging of our dead works \ as well when our God fmiles, as when he frowns. In thy name fhall they rejoice all the day, and in thy righteoufnefs fhall they be exalted, Pfal. Ixxxix. 16. Our fpiritual joy is in Chrift's righte- oufnefs, not in the beft :ind fweeteft frames of our own hearts : His ftrength is made perfe(5t in ouir weaknefs ; Hence it is that our fouls at any times dwell 236 Receiving Chrift^ Ser.XIX. dwell at eafe, and we are fet upon our high places. That abiding in Chrift, recommended to his dif- ciples, John xv. 5. confifls not in a bare not going off from Chrifl ; under all our complaints of de- cays, and want of fruitfulnefs, fure we have not left Chrift-, the root abides though the leaves drop off: But it is to be ever nigh Chrift, in his fpiri- tual company \ either defiring or receiving fome frefh communications from him ; duty will not content, if there be not communion with him in it, either defired or enjoyed. As a church of Chrift value thofe gifts moft which are moft favoury and fpiritual, which have the leaft of a man's fclf in them, and the moft of Chrift. A little grace when drawn into exercife by the eternal Spirit will weigh down many gifts : To walk in Chrift is to a6t every grace, and perform every duty in the ftrength of Chrift. g. To walk in Chrift, is to intend and aim at the glory of Chrift in all occafions and concernments of life. For me to live is Chriji^ fays the Apoftle, PbiL i. 21. the bleffed Jefus is glorified in an holy and exemplary life before men. Thy faith is fe- cret, but thy fruits are vifible and open. When a believer a6ls like himfelf, every one is the better for him with whom he converfes. Therefore is the path of the juft compared to the ftiining light, becaufe others fee by it ^ fee what fin, and vv'hac holinefs are •, what peace, and what pleafure there is in wifdom's ways ; and that in keeping God's commandments there is a great reward. Chrift cannot be truly loved where his gofpel is not loved. To walk in Chrift is to walk worthy of him, chap, i. 10. Jefus is the mark at which he aims in all the affairs and concernments of life. I am now to fhew, III. When Ser.XIX. and walking'in him. 237 III. When a church, or particular believers in ir, may be faid to walk in Chrift as they have received him. 1. To walk in Chrift, as we have received him, is to be convinced of our daily need of Chrift, to have the lame powerful imprefTive fenfe of our need of him, we once had. When the day-fpring from on high firft vifited us, and the terrors of the Lord made us afraid, O ! how plainly, how forcibly, how feelingly did we fee our need of a Saviour, of fuch a Saviour as Chrift is! Then we haftened, wc ran, we fled unto him. Hell was open before our eyes, and law and juftice feemed pulhing us in. How fweet was news of a pardon then ! how fweet a promife ! and how beautiful the feet of him that brought it ! There was no halving it then : Wc needed an whole Saviour, a prophet to teach, a prieft to atone, a king to rule and govern. Chrift Jefus the Lord was received as fuch, and received with all the heart, AEls viii. 37. And whence is it we walk no more in Chrift as we have received hirn now ? Surely, becaufe v;e have loft that pow- erful imprefiion of our wants we then had ; unac- quaintednefs here breeds indifFerency towards Chrift's perfon and his gofpel. A fpiritual appetite is want- ing where this manna is lothed as light bread. 2. To walk in Chrift, as we have received him, is to continue and increafe in our firft love to him. To be fenfible cf the worth of Chrift, v/ith the fame warmth and fervour of fpirit we were firft fenfible of our need of him. O ! the love of our efpoufals, and the kindnefs of our youth ! How precious was the dear Lord Jefus to us then ! when we firft viewed him bearing our fms, buying our pardon, conquering our rebellion, opening our un- derftandings, healing our confciencesj he adted to- wards us as Chrift Jefus the Lord ? Our accefs to God 238 Receiving Chrijl^ Ser. XIX5 God was by him, all peace and joy of our con- fciences was in him : Had any afked us at that time, what think you of Chrift ? We fhould have found a tongue readily to confefs, and with believ- ing 'Thomas cry out, " My Lord and my God ^ '* or with the church, " He is altogether lovely.'* Love to gofpel truths can never die, fo long as there is an abiding love toChrift's perfon, in whom all of them center. Watch very narrowly here. See that your love to Chrift does not abate or grow cool. The church of Chrift at Ephefus is blamed, not that they had loft all love, but becaufe they had loft their firft love. Rev, ii. 4. 3. To walk in Chrift, fo as we have received him, is to keep up our communion with him, with the fame earneftnefs and vehement defire we once had. Time was when Chrift was never mifted in an ordinance, but we fought him with tears. Duty was fcarce performed, if his comforting prefence . was not enjoyed. Experience then taught us the meaning of that, and fuch like fcriptures, PfaL Ixxxiv. 2. My foullongeth, yea^ even faint eth for the courts of the Lord^ my heart and my fiefh crieth out for thelivingGod. Creature comforts are all dead things ; none but a living Jefus, a living God can refrefti and fatisfy the foul that is newly converted to Chrift. Now we can go to God's throne when we find re- lief no where elfe ; but then God and Chrift had our frjl truft, and our frjl fuit : Not fo much his goods, as his prefence, were defired and delighted in. Our vifits at the throne of grace were vifits of love : Did we but fee Chrift and our intereft in him, we could leave it with him to fupply all our prefent wants. Thus it was with Joi^, chap, xxiii. 3. O that I knew where Itnight find him I And the church. Canticles i. 2. Let him kifs me with the kifjes of his mouth, Chrift was fo wrapped up in their hearts, that Ser. XIX. and walking in him. 239 that when they fpeak of him it is without naming him, imagining every one befides muft know whom they meant as well as themfelves. Look after your fpirits; watch the frames of your hearts, all declen- fions begin there. 4. To walk with Chrift fo as we have received him, is to walk with an holy indiiTerency towards the world and the things of it. Once Chrift was por- tion enough. The world was rather feared as a tempter, than defired as a friend. Not how (hall I be great and honourable here, but how fhall I be happy hereafter, was the firft thought and the fir ft care ; feekfirjl the kingdom of God and his righ- teoufnefs. Chrift is fubftance ; all other things are at beft but ftiadows, and often they prove thorns. Once more, 5. To walk in Chrift as you have received him, is to behave yourfelves in a lefs feliifti way ; to fliew a greater concern for the, falvation of others, and a more dilinterefted regard for the profperity of Zion, David on the faddeft occafion his foul ever knew, when he was moft full of his own pri- vate concernments, yet drops a word for poor Zion, Pfal. li. 18. Do good in thy good pleafure unto Zion^ He remembers the church amidft his greateft grief, as well as prefers her profperity before his chiefeft joy. Once we could not bear the thought of going to heaven alone. Were we taught by Chrift as a prophet ? We could not help recommending to him other ignorant, unthinking, unenlightened fouls. Did we find righteoufnefs and life v/ith him as a prieft ? This and the other relation, friend, fer- vant, ^c, were brought to the throne, and \th with him, with an " O that this IJhmael might live *' before thee ! " He that conquered our wills, we knew well could change theirSo Religion will ne- ver flourifti in the churches or in our hearts, till there be more of this public, unfclfifli fpirit found with 240 'kecemng Chnji, Ser. XlX with us : You cannot but Hiew a tendernefs for the falvation of others, if you love and live upon this faivation yourfelves. Thus I hav^ (hewn what it is to receive Chrift Jefus the Lord ; what it is to walk in him •, and what to walk in Chrift as we have received him. It remains, IV. To fpeak fome things by way of direflion and uie, as fuited more efpecially to the fervice \and folemnity of this day. ^ Give me leave therefore with plainnefs and free* dom to drop a few words to you as a church of Chrifl concerning your walk with Chrift, and with one another ; and your behaviour towards him, whom you have cholen to be your paftor in the Lord. As to your walk with Chrift and one another; Firft, Be often reviewing your own experiences* Afk, how was it with me in months paft ? And fee whether prefent defires anfwer prefent mercies. Labour to tafte the truths ; you know experience begets hope, which maketh not aftiamed. Judi- cioufnefs in the things of falvation depends not upon bare reafoning, but on fpiritual fenfe and experi- ence ; there are fpiritual fenfations which believers can never be perfwaded out of The heart is beft eftablifhed with grace, Heb, xiii. 9. If the word be not mixed with faith, it will not profit, it is but a dead and lifelefs thing. Our firfl experiences are of ufe to us all our lives long. Secondly, Prefs after inward vital godlinefs. If Chrift be received into the heart, he rules there. Religion lies not in talking of Chrift or for him, but in walking in him -, of all other decays be moft afraid of inward decays •, dread a barren noti- onal knowledge of experimental truths ; the Apoftlc prays, i Thef'. v. 23. fhat the whole fpirit^ that is, the frame, tendency and difpofitron of the foul, might Si^l^. XIX. and walking in hifn. 24 1 might be preferved blamelefs. It was God's com* mand to Abraham^ Walk before mey and be thou per* fe5f^ Geh. xvii. i. Chrift Jelus our Lord has eyes that are flames of fire ^ fuch ad always as under Chrift's eye, who are tender of his glory : If reli- gion be kept alive in the foul, it mud be watered at the root : Be fure always, that while you feek God*s face, you feek his ftrength ; duties are life- lefs, ordinances lifelefs^ becaufe Chrift is not enough interefted in them : We are apt to go to Chrift too much by the way of frames, to truft in part in our own graces, and in part in Chrift our Saviour and head. But in every duty let Chrift be all ; then the believer acts moft honourably, and walks moft comfortably when he brings forth fruit in Chrift. Thirdly, Hold faft the pure word as ye have been taught j and labour after eftabliftiment in the faith. Gofpel-churches are the repofitory of gofpei- truths; therefore the church is called th^ pillar and ground of truth y i Tim; iii. 16. Becaufe here the truths of God are publifhed, fupported, and de- fended. Here they are to be found as in their proper Icat and place : Chrift has left his truths with you as a truft, keep them with faithfulnefs and care ; beware of an indifferent, lukewarm, neutral fpirit; in many places, that has been the ruin of the gofpel ^nd the bane of the churches 5 firft goes the purity of a church, then its being. Hold faft the truths of God, they are your treafure, your glory, your crown •, take nothing upon truft, whoever be the preacher, but fearch the fcriptures. The noble Bereans received the truth as well as thofe in Thef- falonica^ but they tried it firft. It is a fhame for men in years to be babes in knowledge, ever doubting, wavering, unfettled ; it is the commen- dation of the Church at Ephefus^ Rev. ii. 2. Thou hafi tried them which fay they are apofileSy and are not\ and ha^ found them liar$. We believe, hys Peter, Q^ and 242 Receiving ChrtJIy Ser.XIX, and are fure that thou art the Chrift the Son of the living God. So the Colofftans^ in our text, are faid to have been knit together in love^ and unto all riches cf the full affurance of underftanding, to the acknow- ledgment of the myfiery of God^ and of the Father^ and of Chrift^ chap. ii. 2. And there may be this af- furance of underftanding where there is a doubting of intereft. Fourthly, Look well to your difciplme and order, and be lledfaft it it : The fafety of a church, as well as the beauty to it, lies much in their order. Need I fay, the eyes of all are upon you .? Take the greater heed to your Heps, and truft more fully on your God ; if the difciplme of Chrifl's houfe be difregarded, the do6i:rine will go next. Receive none into your fellowfhip but thofe who appear to have received Chrift, whatever temptations you may have from their circumftances in life; our God is holy, partiality will fooner or later breed confufion. See that every officer is found faithful in the dif- charge of his duty to Chrift and you ; to fome this may be ftrange dodlrlne, but it it true ; it is com- manded the Church, Col. iv. 17. That they fay to jirchippus^ 1'ake heed to the minifiry which thou hafi received in the Lord^ that thou fulfil it. Keep the power which Chrift has given you ; fovereign rule and judgment are committed to no man. Chrift hath left the keys in your hands, that is, the power of admitting and excluding members; how can you anfwer it to him as your lawgiver and Lord, if you refign them up to any other? In one word, provoke to love and to good works •, be of good comfort, be of one mind, live in peace, and the God of peace ihall be with you. As to your eonduft to your paftor, whom you have this day received among you in the Lord, you owe him, .2 . . i. Your Ser.XIX. and walking in him, 243 I. Your love, i TheiT. v. 12, 13. TVe hefeech you, brethren^ to know them which labour among you^ and are over you in the Lordy and admonijh you ; and to ejieem them very highly in love for their work's fake. His work is great, make it pleafant 5 add not to his labours, by adding to his trials. Where love is mutual, joy will be fo, 2 Cor. i. 14. As alfo ye have acknowledged us in part^ that we are your re- joicings even as ye alfo are ours in the day of the Lord Jefus, If you receive a benefit, you cannot help loving the inftrument of its conveyance. Nothing but love can hide faults, and is there any man who liveth and finneth not ? The treafure is put into earthen vefifels. Do not expedl your minifters to be more than men ; when you find perfedlion in yourfelves, you may condemn your brethren in whom you do not fee it. You owe your paftor love, hearty, undifTembled, conftant love j if you have not a love to his perfon, there will foon be a prejudice againft his miniflry ; and where there is prejudice againfl a man's miniflry, there can be no profit by his labours. It is fad to hear as critics, not as Chriftians •, remember one day the word is to judge you, as forward as you may now be to judge the word. 2. You owe your minifler your prayers. His furniture is in Chrifl the Lord, as your ftrength is ; let your prayers be fetching it in for him, from day to day. It is a bleffed thing when there is a ftock of prayers going up from the church daily for their paftor. This relieves our fpirits often- times, when we can fcarce pray for ourfelves. Brethren, as our work is greater than yours, our temptations and corruptions often are not fewer. Pray hard, that we may preach well and walk well. The peoples prayers are the paftor's beft books. Some have known how it has been in this refpedt with the people by their ftraitnefs or enlargements 0^2 in 244 Receiving Chrifi^ &c. SfeK.XIX, in the clofet. Pray over what you fee wanting or faulty, before you talk of it to others : It is a truth of common observation, thofe who complain moft of a miniftry pray Icaft for it : What is lacking in your prayers, you may expc«5l; to find wanting in your provifion. Once more, 3. You owe him fupport. We receive that which comes from you as a bounty, but we may claim it as a debt. For it is written, Thou /halt not muzzle the mouth of the ox that treadeth out the corn. Of all fubjecls this is the moil difagreeable to me to treat on, and I hope there is no occafion for en- largement. Love commandeth the whole man^ both honour and fupport will be given to them by whom you receive Chrifl Jefus the Lord. You cannot but love the food by which you live, and if the food be fweet you will fcarce gjrudge tlie charge of it. Only walk in Chrift Jefus, as ye have re- ceived him, and it will put a luflre upon every part of your converfation both towards God, and to ail men. And now, brethren, I commend you to God and to the word of his grace, which is able to build you up, and to give you an inheritance among tjien^ that are fandified. But I add no more. SERMON S£R. XX. Faitlfse/lmate^ &c. 245 SERMON XX. Faith's eftimate of affli£i:ive diC- penfations, 2 Kings iv. 26. laft claufe. ^ — --^ And fie anfweredy It is welt. SHORT words, foon fpoken; but to have a fuitablenefs of heart to them, is one of the higheft attainments of faith. To be fure, // is welly we think fo, when all things go according to our wifli, when there is nothing in Providence that crofles our.defircs, that thwarts our defigns, that links our hopes, or awakens our fears : Submillion is eafy work then •> but to have all things feemingly againft us, to have God fmiting in the tendered part, unravel- ing all our fchemes, contradicting our defires, and (landing aloof from our very prayers ; How do our fouls behave then ? This is the true touchftone of our fincerity and fubmiHion : Here^ as it is faid, Rev. xiii. 10, is the patience and faith of the faints ! this fhews what they are made of, what they are within ; but inftances there are many in the book of God, where- in we find this fweet frame prevailing ; as Abraham^ Job^ Bavidy and the Shunamite in my text, than whofe llory we met with few things in providence piore afFeding. If you look back a little, you may fe^ What were her circumftances, and thofe of her 246 Faitlfs eflimate of Ser. XX. family. She was 2igreat woman^ fays ver. 8. and that fhe was a good woman^ the whole context fhews. Her hufband and fhe wanted but one thing to make them as happy as the vanity and uncertainty of all human affairs would admit of: They had enough of the world, and they feem to have had the enjoy- ment of it ; for when Elijha^ to requite her kind- nefs, aflcs, What Jhall he done for thee? Wouldft thou he fpoken for to the King^ &c. flie anfwers. No. I dwell among mine own people. " I feek nothing *' greater that what I have:" only {sisGehazi learnt from her) they wanted a child to comfort them now^ and to inherit what they had when they were gone, God in a miraculous way gives their requeft. This child grows up, and was, no doubt, the delight of its parents -, juft at the time of life when children are moil engaging, before they are capable of doing any great thing to grieve their parents, God lays his hand fuddenly upon him, and takes him av/ay. The dearefl comforts are but Ihort-lived, and the dearer they are when living, the deeper they cut when they are removed. Many of you can judge, what the lofs of a fon, an only fon muft be, and when there is no hope of a Seth inflead of y^heL But behold, he taketh away^ and who Jhall hinder him ? Well : What does the mother do now ? One would think all her hope was cut off, and all her comfort dried up : No, it is far otherwife ; the fame power that gave him could raife him ; in faith of this file lays him upon the prophet's bed, and makes all the hafte to him fhe could. She conceal- ing what had happened (as it is probable) from her hufband, he objeds to her going to the prophet, ver, 23. Wherefore wilt thou go to him to day ? It is neither new moon or Sahhath *. And fhe faidy It Jhall he well. Faith * It appears hy this, that the prophets were ftated inftrudtors of the people ; their houfes were a kind of fchool or fynagogue, unto which the people reforted at thefe times to be taught their duty, and to be rcfolved their doubts. Ser. XX, affliBhe difpenfations. 247 Faith fets afide every obftacle; " It fhall be well; *' the end will be peace ; God is with me, and he ** will mah all things work together f<3r goodJ"* Commentators, in general, make very light of this, and her anfwer to Elijha's mefTage in my text. Some fuppofe fhe has a referve in her bread, when Gehazi a(ks after her family, that this well only refers to her hufband and herfelf. Others think it is but a tranfition to fomething farther, which Ihe was in hafte to fay : As if fhe had faid, " All is *' well, do not hinder me, I have urgent bufinefs *' with your mafter Elijha^ and cannot ftay to talk *' farther with you upon any matters." This is the fenfe which moft annotators incline to, which, I confefs, I the more wonder at, becaufe all agree, that the Apoftle's words in part refer to this ftory, Heb. xi. 35. Women received their dead raifed to life again. How they received them is there fpecilied ; namely, by or through faith : Faith, not as fome carry it, in the prophet, but in the perfons who had their dead reftored to them; or elfe there woijld have been no need to make mention of any by name. Now wherein this woman's faith appeared, my text and context make manifeft. Here was a dependence upon God's promife, an abiding by that. God had promifed her a Ion ; a fon not to lofe him, but to have comfort ia him ; and as if Ihe had faid, '* As for God, his ** work is perfe6t, he does not ufe to raife his " people's expedations for nothing •, to give, and *' immediately take away again : my fon is dead, " but God, all-fufEcient, liveth ; why fhould I ** mourn as though I had no hope ? As for God's *' power and faithfulnefs, there is no abatement ** in them." Therefore fhe makes no prepara- tion for his burial, tells her hufband nothing of his death, but feeks to God by the prophet, and cxpeflis help from him. See how fhe expreifes her- 0.4 fclf: 248 Faith's ejlmate of &ER.XX. felf : Is it well with thee ? (fays Gehazi) Is it well with thy hujband ? Is it well with the child ? Andjhe anfwered^ It is well. Here is the greateft fubmiffion in the deepeft diftrefs : Her fon, her only fon, the Ion of all her love, the fon of her old age, he is taken away with a ftroke, and yet all is well. There is nothing amifs in the difpenfation, had fhe been to choofe it, fhe would not have had it fo, but as God hath chofen it, it is well, it is bed -, fhe has nothing to obje6t. Here are fubmiflion and faith both dif- covered in their fweetefl exercife ; fubmiflion to what God hath done ; faith in what he is able to do, and in what Hie believed he would do : By faith women received their dead raifed to life again ; fo that the words, thus explained, afford us this plain and ufeful obfervation. Observ. Faith in God's promife and power, will bring a man to fubmit to the foreft and moft trying difpenfations of his Providence : Or thus. Faith, where it is in exercife, will teach a chriftian to fay of all God does, // is well. In difcourfing on this propofition, I will endea- vour, L To (hew what fubmiflion is, or how and in what fenfe we are to underftand the exprefllon in my text. It is well, II. What are the grounds of chriftian fubmiflion, or whence it is the foul thinks and fays of all God does, // is well. III. What are the bleflfed fruits and efFeds of this fubmiflion. IV. Whence it appears that this fubmiflion flows from faith, as being in lively and vigorous ex- ercife. The Shunamitefs^ in my text, believed, as Ilel^. xi. tells us, and therefore fays to every queflion propofed, // is well. I. What Ser. XX. affllBhe difpenfations. 249 I. What IS fubmiflion to the will of God ? To prevent miftakes, we will confider a little what it is not, and then what it is. Therefore, I. This well does not fuppofe there is nothing in providential difpenfations, which to flelh and fenfc appears evil. Submiflion quiets under an afflidtion, but it does not take away our fenfe and feeling of the afflidlion. The Apoftle fpeaks what is every believer's experience, Heb.Xiu 11. No chafteiting for the prefent feemeth to be joyous^ but grievous. What- ever be fpoken of the good of it, it prefents itfelf unto us with a very different face -, it is matter of prefent grief and forrow to them that are chaftifed ; nor are we blamed for our feeling and fenfe of it. Our bleflcd Lord himfelf wept at the grave of his dead friend, John xi. 35. And at the approach of his laft fufferings, his foul was exceeding forrowful^ even unto deaths Matt. xxvi. 38. yet he was led as a lamb to theflaughter \ he opened not his mouth : there was patience and quiet fubmifllon under all his for- rows, while nature had fome vent, for grones are fometimes an eafement to our grief. Thus it is faid of this good woman, that her foul was bitter within her ^ ver. 27. EliflM faw her agony in her looks, though he knew not the caufe of it -, and yet all is well. When Job loft his fubftance and his children, and was fmitten in his body with fore boils ; when Heman, and when the church in theL^z- mentations were deprived of the confolations of God, when the Comforter, who could relieve their fouls, was far from them ; when David alfo was curfed by Shimei^ and turned out of doors by his own fon ; can you think that in all this there was no feeling ? Had there been none, there could have been no profit by any of the difpenfations. Unlefs we rea- lize our trials, and account them trials indeed, what are we the better for them ? This would be to de- fpife the chaftening of ;he Lord, to be above cor- redion. 250 Faitfjs ejilmafe of Ser.XX. re6lion. To be fmitten and not grieve, is one of God's foreft judgments, and always argues a foul ripe for ruin ; this %vell does not fuppofe us infenfible ot the evil of afflidling. 2. Though we believe all that befals us is well, this does not forbid our inquiring into the reafons of God's providential difpenfations, and a fearch- ing out the caufe for which they come upon us. Every rod hath a voice in it, and the man of under- ftanding will hear it^ and fee the name of God in it^ Micah vi. 9. what God intends by it, what is his end and defign in it, for he does not affli^ willingly^ nor grieve the children of men^ Lam. iii. 33. There is a need he in every difpenfation that befals us ; I Pet. i. 6. wherein ye greatly rejoice^ though now for a feafon (if need be) ye are in heavinefs through mar^i- fold temptations : God a6ls with judgment in pro- portion to our needs ; there is a conveniency and iitnefs, nay, there is an abfolute necelTity in the cafe j it muft be that we are in heavinefs, and that through manifold temptations. One fmgle trial oftentimes will not do, to empty us of felf, to wean us from the world, to fhew us the vanity of the creature, the finfulnefs of fm, ^c, it muft be repeated, or others joined with it, fo faft are our affections glued to the things of time and fenfe. Now, what this need is in us^ what this intention and end is in Gody the chriftian will and ought to be fearching out, and inquiring daily into. This was Job^s frame, (and ye have heard, as fays the Apoftle, of the pa- tience of Jol?) Job xxxiv. 31, 32. Surely it is meet to he faid unto Gody I have horn chajlifement^ I will not cffend any more. That which I fee not^ teach thou me 5 if I have done iniquity ^ I will do no more. Sin lies deep, it muft be fearched after in the deep and fecret corners of the heart ; there is fo much felf- love and fejf-flattery hid there, that a man cannot judge aright of hjmfelf or of God without divine teach- S E R . XX. cffiiBive difpenfations. 251 teachings. // is meet to hefaidunto God, I have horn chaftifement \ Sirs ! It is one thing to be chaftifed, and another thing to hear chaftifement, to behave aright under it, to be patient, fubmiflive, thankful, to have a frame of heart fuited to the difpenfation whatever it is. This is to bear chaftifement ; and whereever this is, the language of the foul will be, ^hat which I fee not^ teach thou me \ if I have done iniquity y I will do no more : When an afRidlion is fandlified, it always begets godly fear and jealoufy, A man is then moft afraid of his own heart, left that ftiould deceive him, left he ftiould come out of the furnace unpurged, unrefined, left the end of God's vifitation upon him ftiould be unattained* And this is well confiftent with our believing all that God does is well done. Once more, 3. A foul may fay in a becoming frame, and in the exercife of fuitable afFediions, // is welly and yet long, and pray, and wait for deliverance from the trial. SubmilTion to the will of God, under awful difpenfations, is not inconfiftent with earneft prayer for a gracious and fpeedy iflue to thefe very difpen- fations. // is welly fays this good woman in my text ; and yet how does ftie plead for the life of the child, ver, 2S. Bid I dejire a fon of my lord? Did not I fayy do not deceive me ? As if ftie had faid, *' I afked it not, I could fcarce believe it when it *' was promifed me ; God raifed my expectations *' himfelf, he encouraged my hopes, and furely *' he will not go back from his own word. " It was a wonderful ad of faith ; but the promifes of God can never lie long unfulfilled : When he has prepared the heart to pray, his own ear is open to hear. He has qot called himfelf / am that I am for nothing. Abraham ftaggered not at the promife through unbelief, no more does this daughter of Abraham here : It is blefted pleading. Bid I not fay^ do not deceive me? ^^ May I truft ? May I venture ? 2^2 Faith's ejlimate of Ser. XX. " He has given me the faithful word of God to «« rely on •, here my faith refteth." And a fon came in due feafon •, now fhe looks to God the au- thor of the mercy, and applies to the prophet who was the revealer of it. He fends Gebazi with his ftaff, but this will not content her, except Elijha .goeshimfelf; fhe knew he was great with God; fhe will therefore have his prayers and prefence. As the Lerddivetb^ and as thy foul liveth^ I will not leave thee, ver. 30. AH this argues the flrong defires of her heart after the return of the child's life, though ftill fhe fays, all is well ; while we bear chaftenings wc may pray, and pray hard that God would take them off. If it be poffible^ (fays innocent aggrieved nature in the man Chrifl) let this cup pafsfrom me^ Matt. xxvi. 26. Opening our mouth againfi God is our fm, but it is our duty to open our mouths and our hearts to him. In the former fenfe, {ays Davids I was dumb^ I opened not my mouthy becaufe thou didfi ity Pfalm xxxix. 9. and yet with the fame breath he adds. Remove thy Jlroke away from me : I am con- fumed by the blow of thine hand, ver. 10. Was a child under the correftion of a parent to intimate no de- fire of his forbearance, fhould we not rather ac- count him ftubborn than fubmilTive ? In like man- ner not to afk of God releafe from troubles, is as offenfive as to murmur at them. It is a token of a proud heart and a relentlefs fpirit ; God expeds other things at our hands : Even of the wicked he fays, In their afflidion they willfeek me early j much more fhall his own people, who have known his name, and put their truft in him ; who have known the advantage of prayer, and been fo often fet at liberty by it from all their fears. If thefe are filent they cannot be fenfible nor fubmiffive. Only in all their prayers, when they are moft earnell and vehement ; " it it be confiflent with the will of ** God,'* SfcR.XX, affllBive difpenfatiom, 253 ** God," and there will be no limiting him as 10 time or way. Theie things are neither of them inconfiftent with the foul's faying, under the moft awful rebukes, All is welL Now what is included in this well in my text, or what is this fubmiflion to the will of God ? It takes in, as I apprehend, thefe three things ; I . A juflifyingGod in all he does. // is well; God cannot do amifs ; he worketh all things after the counfel of his own will, to the praife of his glory ; And after all that is come upon us (fays the church, Ezra ix. 13.) thou our God haft puni/hed us lefs than cur iniquities deferve ; thou haft not taken vengeance according to the defert of our fms. When fm ap- pears to be what it is in itfelf, exceeding fmful^ afflidion will appear light, and not till then •, where- fore fays the church. Lam, iii. 39. Wherefore doth a living man complain^ a man for the punifhment of his fins ? So long as we are out of hell, God punillies us lefs than our iniquities deferve. Whatever be our trial it comes from God -, he is the author, whoever be the inftrument, therefore it is well. He cannot do iniquity •, David had not one word to fay, by way of complaint, when he law God's hand in the afflidion ; yea let him curfe^ for the Lord hath bid Shimei curfe Bavid^ 2 Sam. xvi. 1 1 . We may puzzle and diftrefs ourfelves about inftru- ments and fecond caufes, but no quiet, no reft can we have till we are led to the firft. He performeth the thing appointed for me \ that fettles the foul, but nothing elfe will do it. Be ftill^ and know that lam God, Ffalm xlvi. 10. If thy children are taken, thy fubftance fails, thy body is fore vexed, thy .comforts, and even the prefence of thy God leaves thee ; yet be ftill, that is, don't fay a word againft the difpenfation, don't fret, don't cenfure and con- demn Providence, I am God, who fhall fay, what doft 254 Faith's ejlimafe of Ser.XX. doft thou ? I will neither be queftioned nor directed by thee. I know my own way, and I regard my promife and covenant : I am God, thy God in all ; and a covenant God cannot do amifs. God will be glorified and exalted, that's enough for us. This, // is welly implies in it, hot in fome things but in all. 2. This fubmiflion implies in it, our approving of all that God does ; not only it is not amifs, but it is right ; it is the beft way, the only fure way to bring about our good : Therefore holy Job blefles God in all, chap. i. 21. Naked came 1 out of my mo- therms womb^ and naked Jhall I return thither-^ the Lord gave^ and the Lord hath taken away \ blejfed be the name of the Lord, He had the fame great and good thoughts of God as ever he had ; God was his God ftill, and the God of his mercy. He fhould have an expelled, a defired end, that he believed ftill, becaufe God's thoughts were the fame they ever were, that is, thoughts of peace, and not of evil. And this is the frame in which we find the poor faints, that were fcattered up and down throughout the whole world almoft, i Pet. i. 6. Who are kept by the power of God through faith unto fahation^ ready to be revealed in the loft time, wherein ye greatly rejoice^ &c. They were far from one another to avoid perfecution, yet whereever they were, they met perfecution, it was in their way ; but none of thefe things moved them. There was joy in their cxpeded reft and happinefs at laft, though there was great pain and heavinefs in their way to it : The way was rough, but right ; therefore they approved of it, they acquiefced in it, nay herein they greatly rejoiced. Thus the faints of old took joyfully the fpoiling of their goods, and were tortured, not ac- cepting deliverance, becaufe they knew in them- felves, that they had in heaven a better^ and an en* during fubjiance^ Heb. x. 34. O that bleffed know- ledge ! Ser.XX. affiiBlve difpenfattonu 25^ ledge ! it comforts, refrelhes, it fills the foul, and lifts a man above himfelf. Every path which God takes is right then, it is fafe, and the believer choofes to walk in it : His God, his Father has marked it out, and nothing goes fo againfl the grain, but that all is welly which, his Father does : His will is brought to be one with God's ; the foul approves of all God does. 3. This fubmiflion implies in it our cleaving to God in all. To be pleafed with God as a friend, when he feems to be coming forth againfl us as an enemy ; to lean upon a promife, when all the ways leading to the performance are Ihut up ; to rejoice in God when we have nothing left befide to rejoice in, and faith is hard put to it, to call God ours ; Thus to cleave to God, when we do not find com- fort from him, this is believing indeed ; to love the hand that fmites, that is true grace and great grace. A noble ad of faith was that. Job xm.i^, nough hejlay me^ yet will I truftin him. So Ahra^ ham fiaggered not at the promifes through unbelief ^ Rom. iv. 20. He brought God's promife and faith- fulnefs clofe together, and confidered none of the difficulties, nay abfurdities, which came between them : It was not- " Is this reafonable ? What *' probability is there in that ? How can thefe *' things be, ^c, " but being not weak in faith, he confidered not his own body now dead, neither yet the deadnefs of Sarah's womb, but was ftrong in faith giving glory to God -, he clave to him, abode by his promife in a way of faith and firm dependence. This is the true nature of fubmifiion, and is contained in that exprefilon in my text, It is well. Upon what ground a believer fays of every difpen- fation of Providence towards him, // is welly fhall be confidered in the next difcourfc, A word of ufe. Use 256 Faith^s ejlimatey &c* Ser.XX, Use I . Wonder not at your trials, be they never fo ftrange, and grievous, and diftrefling ; All is well -i fome fecret end is to be anfwercd which you fee not ; God is in all ; the hand and love of a Father is there. They are to purge from fin, to wean from the world, to bring you to the foot of God, to lliew you that your reft is not here, that it lies be- yond the grave. What though they make you fmart, they do you the more good ; this argues your fen- fiblenefs under the rod i that is not a rod which does not caufe fmart; the fharpeft phyfic does moft fervice, becaufe it reaches the inward, hidden caufe ; not one of our many trials which we could well fpare. Use 2. Don't think any trial fandificd, till you have a fuitable frame to the trial, whatever it be. Are you humbled ? Are you prayerful ? Are you fubmiflive? Have you looked inward, and con- feffed your fins, faying. Take away all iniquity ? If afflidion has not brought you to this, it hath done you no good. For all you may have born, his an-^ ger is not turned away, but his hand is ftretched out ftill. Use 3. Don't think of other means, whereby God's end in vifiting you might have been as well anfwered ; that is in fa<5t to quarrel with God in what he has done, or is doing. Have a care of your thoughts ; unfubmiflion flips in at that door before one is aware. // is well^ is the only foul-quickening and god-glorifying frame. God that has appointed the end has fettled, and he will order the means : Reft there, and all is well. SERMON Ser. XXL afflictive difpenfations, 257 SERMON XXI. Faith's eftimate of afflictive dilpenfations. 2 K I N G s ivi 26. laft claufe. — And J]:)e anfwered^ It is welL TO have a frame of heart of a piece with thefe words, is one of the higheft a.ttainments of faith, and it brings to my mind the Apoftle's prayer for the beHevingC(?/^^««j, chap. i. n. That ye might he ftrengthned with all might according to his glorious fower^ unto all patience and long-fuffering with joy fid- nefs. According to the degrees of that glorious power, which is communicated from God to the behever, fo does his faith in God increafe or decline. All our flrength is from above, it is not lodged within. Our fupplies are from God, not from ourfelves. Be the affli6lion ever fo heavy, be the continuance of it ever fo long ; if the chriftian be favoured with the might of God's power, he is ftrengthned to bear it with all joyfulnefs. Whence R is 2£;8 • Faith's ejlimafe of Ser. XXI. is it elfC) that fo great an example of faith as Jacol^ was when he comes to part with his beloved Ben- jamin, for a while finds himfelf fo exceedingly dif- trefTed ? When he was turned out of his father's houfe with his ftaff only, he is fubmiffive and con- tent : And afterwards, when Efau came out againft him with four hundred men, he ads with modera- tion and prudence, fets every drove in order, pre- pares his prefent, and gives every one a fpeech for his brother, G^;?. xxxii. i6. furely at this time he believed all was well. But whtn Jofepb is not^ Si- meon is not, and Benjamin is going after them, all thefe things are againft me. Gen. xlii. 36. God left faith alone there, and then it foon fails. If the arm of his power be withheld, the adings of our faith foon ceafe. Hence I conceive it is, that the holy Ghoft lays fuch an emphafis upon the ftory which my text is a part of. "l^hrough faith women received their dead raifed to life again : The emphafis lies upon the per- fons, not fo much upon their faith, or the glorious efFeds of it, fhrough faith women, i^c. Such as had the warmeft pafiions, and tendereft afiedtions, and therefore the moil aggravating forrow, when all that was dear to them was gone, even they believed, faith conquered nature ; there was fubmiffion under heart-rending providences, becaufe they believed. Tl\e mighty power of God, when a believer refls upon that, all things are fafe. All is well. When Jacob loft but one fon, he rcfufed to he comforted^ Gen. xxxvii. '^^, This good woman in my text had but one to lofe, and no hope of another in his room, yet fays fhe. It is well So that the dodrinal obfervation raifed from the .words was this : Observ. Faith in God's promife and power, will bring a man to fubmit to the foreit and moft trying difpenfations of Providence : Or thus. Faith, Ser.XXL affiit^lve difpenfaficm, 259 Faith, when it is in exercife, will teachaChriflian to fay of all God does, // is well. In dilcourfing on which, I propofed, I. To fliew you, what fubmifllon is -, or how, and in what fenfe we are to underftand the ex- preffion in my text. It is well. This has been confidered. And we come now, II. To Ihew what are the grounds of this fub- mifllon, or whence it is, that a believer fays of all God does, It is well. And, I, The fovereignty of God is a ground of this fubmiffion. God has an abfolute power, and right of dominion, over all his creatures, to difpofe and determine of them as feemeth him good •, he has a right to do what he will with his own. This quieted Aaron when fire from heaven confumed his two fons. Lev. X. 3. Aaron held his 'peace. And £//, when that tingling fentence was denounced againfi: him and his houfhold, \^am.\\\. 18. he faid^ It is the Lor d^ let him do what feemeth him good. This gave David eafe, when he was driven from God's fanduary, and his throne ufurped by his ungodly fon, 2 Sara. xv. 26. Behold^ here I am, let hifn do to me as feemeth good unto him. In thefe inftances the affliction was not only born, but accepted.^ as the word is. Lev. xxvi. 41. if their uncircumcifed hearts be humbledy and they then accept of the punifoment of their iniquity, then w'.ll I remember r/iy covenant vAth Jacob, &c. that is willingly born, contentedly enjoyed •, fo Ainfworth renders it. O ! It is a fvveet frame when our trials are accepted ones ; when God's chaftening hand is eiteemed a kindnefs, when phyfic, as well as food, excites our thankfulnefs. I do not fay God's fove- reignty alone, in our cleared views of it, will of itfelf bring our fouls to this •, yet this I fiy, that fovereignty works fubmiffion. How dare I repine R ^ that 200 Faith's ejiimate of Ser. ^iXl* that God takes away part of my fubflance, when he has a right to all ? My children, my friends^ my frames, were all but lent me. God gives us nothing to have and to hold but his Chrifl (and we cannot always fee our hold of him). Why fhould I objed, why murmur, why gainfay ? Doth he give any account of his matters ? Is it befiting him, that has abfolute dominion over all his crea- tures, to be arraigned at man's bar.^ Or is it in my breail, by all my devices, reafonings and demurs, to change the purpofes of his heart ? Lord, I will puzzle myfelf no longer with hows^ and whys^ and yets ', thou haft done it ; I reft there : It feemed good in thy fight, that's reafon fufficient. Thus God has left it ; and I dare not bring in my " yet, *' Lord I would fain have it otherwife. " My friends ! you bring in a bill of complaints againft God and his Providence ; this grieves you ; the other is not right with you ; a third thing you find hard to fubmit to ; pray, where is there any one has a trial like Aaron, Eli, David F and yet the remedy was near, and it is a tried one; " It is the *' Lord, let him do what feemeth him good." This never fails when it is well applied ; if it be really taken, it will do you good y but it is not enough to look at the cup, and then turn away your head from it; or take ic as children do phyfic, with their eyes ftiut •, no, no, the more you weigh matters over, the better always. The more purely faith eyes God's fovereignty in all, the ftronger are the adlings of it : // is the Lord, and EH has nothing more to fay. Let God choofe my portion ; beft I am fure then it will be, and pleafanteft in the end ; for even when he afts as a fovereign, he forgets not his relation as a father •, in his hands we are fafe^ Faith a6ls herein with the greateft reafon, for it is the higheft reafon to leave all with him, who work- eth, ordereth, over-ruleth all that befals us for his ^ • own Ser. XXI. affllEllve dlfpenfatlons, 26 1 own glory and our fpiritual good. This, there^ fore, is one reafon or ground of this fubmiffion. 2. The juftice and righteoufnefs of God is a far- ther ground of fubmiflion, y^i'xxxiv. 31. Surely it is meet to be faid unto God^ I have born chaftifement^ 1 will not offend any more. If fm fits heavy, all afflidions will foon appear light; and the fenfible chriftian is for digging deep into his own heart ; for the more fpiritual fins, which are mod ofFenfive to God, are moll fecretand hidden. Bye-ends and aims in duty, pride, vain-glory, carnal confidence, infenfiblenefs under providential rebukes, worldly difpofitions, lifelefs frames, creature love, and hopes, and expectations ; where is the man wholly free from thefe things ? And yet, when awful llrokes come, where muft I look for the chii.liian who is patient and fubmiflive under them ? Who, if he does not fret and fume under the rod, yet is not apt to harbour thoughts within, as if God dealt hard meafures by him ? Sirs, converfe more with the nature and perfedions of God ; converfe more with his holy law ; converfe more with thy crea- turefhip, and more with thy natural guilt and corr- ruption ^ or elfe fubmifllon, as neceffary a duty as it is, will never be pradifed by thee. When a chriftian is ir^ a right frame, his heart always goes with Ezra's words, cbap. ix. 13. Jfter all that is come upon us, for our evil deedsy and for our great trefpaffeSy — thou our God hajl punifhed us lefs than our iniquities deferve. The beft way to prize our mer- cies is to be affeded with our fm ; fcarce any trial comes, but a little heart-examination will fuggeft what the caufe is : But where there is no fpecial fm for which God vifits, is it not enough to reconcile thee to the flroke, that thou art fo unhumbled, fo unholy, that thy heart darts afide fo oft from God; that thou art fo far from him, fo unlike to him, fo fyll of plague-fores, from which thou haft not beea R 2 thcroudilv 2 62 Faith's eftimate of Ser. XXI. thoroughly cleanfed ? When once thy heart comes to be duly affeded with thefe things -, when God fpeaks, (as Z^^^^r has it, Job xi. 5, 6.) when he ftjews thee the fccrets of wifdoMy that they are double to that which is^ that which appears to be ; thou wilt have fenfible apprehenfions and knowledge of this, that God exa5ieth of thee lefs than thine iniquity deferveth, Juft thoughts of the juftice and righteoul- nefs of God is another argument of fubmifTion. 3. The wifdom of God, as exercifmg itfelf in all that befalls the chriflian, is a farther ground of fubmiflion. To this holy Job has recourfe, chap, ix. 4. He is wife in hearty and mighty inftrength -, who hath hardened himf elf agairfi him ^ and hath profpered^ The expreffion imports (fays Caryl) '' That he hath infinite wifdom. His is not v/ifdom only in the tongue, or fome flafhes of wit, but deep, folid, rooted wifdom." He is God only wife. From eter- nity he faw what we fliould need in time, and our fupplies were all wifely adjufted, fettled, and pro- portioned in the everlafting covenant ; and there- fore nothing can be wrong which we meet with in time, it is all the way to reft : The way lies through thorns, and briers, and crofTes, and fnares ; the wifdom of God hath fo ordered it for the beft, there is no getting any other way to glory. What was faid of Ifrael of old, is true of us now ; And he led them the right way^ that he might bring them to a city of habitation^ Pfalm cvii. 7. We know it was not the fhorteft way, nor was it the fmootheft, but it was the right v/ay. It was the way which God's wifdom had appointed, as beft fuiting with their froward tempers, and the ends of his own glory : Alas ! till we get to fee this, we ftiall never fpeak the words of my text from the heart. If we don't fee God's wifdom in our trials, we fhall never be thoroughly brought to fubmifTion under them. Look at them airefti > fee, inquire, it may be you have Ser. XXL affliBroe difpenfations', 263 have pafled over fome circumftances attending them too hghtly j whatever your burden be, it is fuited to your back, it is the proper trial of your faith. By thefe things (fays Hezekiah) men live^ and in all tbefe things are the life of my fpirit^ Ifa. xxxviii. 16. Every fmgie circumflance attending your trials has its ufe, and makes mod furely for your advantage. Perhaps you have a flout fpirit. God fees it proper to break your heart with reproaches, to lafli you with the fcourge of tongues -, or it may be your credit finks, your reputation wafhes ; or elfe it may be, flrong pain upon your bed pulls you down, till you look no higher than juft yourfelf : This was the very trial you needed, for by it the end for which it was fent is attained. Or it may be you are of a tender fpirit, your heart has been wrapped up in the creature, here you have fettled, fixed, and nothing could move you from it ; well, God will deal with that to kill your creature-love and delight, your all is taken away with a flroke. He rends the creature from you, hufband, wife, chil- dren, friends ; God removes them to bring your heart nearer to himfelf; or, it may b^ you are of an ambitious, afpiring temper j but as you climb, fo you fail : God unravels your fchemes, breaks your plots, advances you to poverty ; and a blefTed advancement that is in your cafe ; it is what befl fuits you ; you could not bear to be rich, to be ufed tenderly, to be indulged. Again, others there be who are crofs, rugged, who value no man 5 the world fmiles, the creature they have, wife, chil- dren, lands, ^c, all are with them ; and they are of that unhappy temper, they think all no more than they delerve ; but infinite wifdom has pro- vided for them too ; God will bring down their high looks. They fhall be afflided tn the creature ; their forrows fhall grow out of the root, in the fruit whereof they expelled comfort ; no ftroke fo R 4 heavy. 264 Faith's eftimafe of Str.XXI. heavy, no rod fo fmarting as this. Mofes had his Zipporah ; Abigail a Nabal-^ David had Abfalom^ Am- mon^ Adonijab, Better follow children to the grave, than bring them up for hell; the thought wounds as it enters the heart ^ yet here is wifdom in all this ; beCaufe no other phyfic will reach tlje cafe, no other affiidtion will do you fo much good, there- fore God applies tliis : And then as to the time of an aillidion, God's wifdom fhines in that ; when you began to grow weary of him, heartlefs in duty, proud of gifts, or fixed in fome evil courfe, then was the time that the hand of God was lifted up, he would bear no longer. And, is there not alfo wifdom ^^tn in making contraries work together for your good ? That which is now your burden might have been your ruin ; Out of the eater comes forth meat : Jofeph's feeming death was the way to fave his father and his family ahve ; our foreft crofTes are often made the way to pur fweetefl comforts. Thus a believer cannot reafon always-, but finds it hard to believe fo it fhall be, when the trial is upon him; but he refts here : ^hy ivay is in the fea^ and thy path in the great ^waters ; and thyfootfieps are not known^ Pfalm Ixxvii. 19. O ! fays thechriftian, my God is here •, the difpenfation is not fo dark but I fee God in it ; he works deep ; trace him I cannot, but follow him I will -, 'tis my duty and my delight to refign to him ; I c?innotwade in the fea, it is out of my depth, but God can walk there ; the reafons of his dealings with me I fee not, but they are laid in infinite wifdom. I may believe him, trufl him, hope in him, though I cannot fee him ; he knows his own way, let that fufhce ; JVhy art thou cafl down^ O my foul ? Be flill -, fay no more. God, a God of counfel and wifdom, hath thee by the hand, and he will not fail thee : ^hou leddefi thy people like aflocky hy the hand of Mofes and Aaron^ Pfalm Ixxvii. 20. God's Ser. XXI. affiiBive difpenfattom. 265 God's infinite wifdom is a ground of fubmiflion to the darkeft fteps of his providence. 4. The love and mercy of God is a farther ground of fubmifTion : Thefe are always at the bottom of the forefl trials j and when the believer fees this, he fays of whatever God does. It is well done. If he chaftens, he fuftains, and refines when he tries : He knoweth the way that I take ^ when he hath tried me^ IJhall come forth as gold ^ Job xxiii. 10. Gold lofes nothing by the furnace but its drofs, it is not con- fumed in the fire, but only made more pure. There is a fparing juftice, and a punifhing mercy : Thus fays God of the wicked, Ezek. xvi. 42. So will I make my fury towards thee to refi^ and my jealoufy flj all depart from thee^ and I will be quiet ^ and will' be no more angry ; enough to niake one tremble at the hearing of it. If God corredls no more, he will deftroy next ; here is a fparing juflice : To the godly there is alfo a punifhing mercy, i Cor. xi. 32. IVhen we are judged we are chaftened of the Lord^ that wejhould not be condemned with the world. There is a blefling hid in the worfl of things, better to be punifhed now^ than to perilh for ever : It is kind- nefs in ufing the rod to prevent the child's ruin, Amos iii. 2. Tou only have I known of all the families of the earth \ therefore I will pwiifh you for all your iniquities : Above all others, fays God, I will fee to you ; and it is condefcending love in him thus to punifh. Why fhould he not give us up? He might lay, as in Ifa. i. 5. Why fhould ye be jlricken any- more ^ ye will revolt more and more: But his love, his mercy holds out ftill. The believer, in the mofl dark and cloudy day, has light enough to read fo far in the name of the Lord, as that he is Jehovah^ merciful and gracious. Two things, when faith is ever fo little helped, it will difcern and rejoice in, namely, fparing mercy in this hfe, and faving mercy in that which is to come, It was a melancholy time 2 with 266 Faitlos ejllmafe of Ser.XXL with the church, ham, iii. God had brought her into darknefs, incJofed her ways, filled her foul with gall and wormwood ; yet, when fhe bethinks her- ielf, lays Ihe, ver. 22. It is of the Lord's mercies that 1V8 are 'not confumed^ becaufe his coripajfions fail not ; we are yet on this fide hell ; it is not fo bad v/ith lis, but it nnight have been worfe. God lives flill, and his compaflions are as full, as free as ever ; in thefe is continuance, and we fhall be faved. A full end is not made of us, be our trials what they will ; in meafure when it JJjooteth forth God doth debate with it. Sparing mercy wt fee here ; and faving mercy will follow after. Now, whatever comfort God renews, he does not take away his Chrifl, his great gift; our pains may be great, but his comforts are fweet, and infinitely overbalance them ; though our bodies may be covered over with fores, our fouls, our confciences are fprinkled with blood; ye are come to the blood of fprinkling^ Heb, xii. 24. Blefied trial which brings us thither ! to be fure love is in it, or elfe Chrift would never have been ren- dered precious by it. And then the reft remaineth for us, and it is well kept, for Chrift hath poflef- fion of it, thither as our forerunner he is for us en- tered, Heb. vi. 19. not gone as a private perfon into the reft, but gone thither as our reprefenting head, to occupy our place againft we come thither. It is a comfort to the faints, that in this world they have the worft place they fhall ever have; things grow better with us every day, as every day brings us nearer to our father's houfe. A traveller has but little concern that his money is all fpent, when he has got within fight of home.* What though there be no candles in the houfe, when we are fure break of day is near ? The believer is looking for the mercy of Chrift unto eternal life-, and there is much mercy amidft all the trials which he meets with in his way to it. Every crofs is fweetned with fonie Ser.XXI. affliBroe dtfpenfations. 267 fome mercy. This is another argument for fub- miflion. I fhoLild go on; but one word of ufe fhall clofe at prefent. It is this. Use. Obferve providence, if you would profit by it. Experiments are reckoned choice things ; they are to be laid by, and kept fafe againfl: a time of need. Pfalm cvii. 43. Whofo is wife and will obferve thefe things^ even they fhall miderfland the loving- kin d- 7tefs cf the Lord. A chriltian fhould be befc verfed in the hiftory of his own life j there is always mat- ter of initru6lion and entertainment there. Do not let fignal mercies pafs and repafs, without taking account of them, Deut. viii. 3. I^hou floalt remem- ber all the way^ which the Lord thy God led thee thefe forty years in the wildernefs^ to humble thse^ and to prove thee^ to know what was in thine hearty whether thou wouldefi keep his commandments cr no. Some of the minuteft circumftances of providence are the fweeteft, becaufe they are introdudlive to many- others : Ahafiierus\ not fleeping was the circum- ftance which led the way to the falvation of all the nation of the Jews. Three things I would earneftly recommend to myfelf and you to be well fludied ; each of our pains in the work will be abundantly recompenfed by the pleafure of it. One is the fludy of providence; the other of grace; the third of our own hearts. A chriftian may find work enough there, to keep him employed all his life long. Ob- ferve providence, if you would profit and be inftrudt* ed by it ; whofo is wife and will obferve thefe things^ &:c. much fpiritual wifdom it argues, and much of God's loving kindnefs will you difcover by it. But I add no more at prefent. SERMON 268 Faith's ejlimate of Sbr. XXII. SERMON XXII. Faith's eftimate of affli£tive dif- penfations. 2 Kings iv, 26. laft claufe. » And fie anfwered^ It is well. WE fee a Chriftian here in his bed Hght, and in his fweeteft frame. It is not always thus with a child of God, there is nature as well as grace in the bed of faints, flefh as well as fpirit, ftrong corrup- tions as well as ftrong faith and hope ; wherefore flrength muft be communicated from God, or elfe, even under lefler trials, there will be no firm truft in him. Patience is not a mere endurance of trou- ble, but it is the exercife of thofe graces which are fuited to a fuiFering ftate. To believe God, to love him, to delight in him, to refign over ourfelves to his fovereign will and pleafure ♦, and from a fettled valuation of things eternal, above all that this pre- fent life promifes or can give, to have the foul quiet and compofed, chearful and dependent, even under the frowns and rebukes of Providence, keeping faft hold of the promife, the covenant of God j this is the faith, this the patience of t:he faints, Herein you beft fee its nature and ufe, and herein you fee the trial of \t. Four things have been propofed tQ be difcourfed on, as God Ihould help. LTq Ser.XXII. ciffliBive dif^enfations] 269 i. To lliew you, what fubmiflion is ; or In what fenfe, and with what limitations is this well m my text to be underftood. Not as though there was nothing in trials, which to flefli and blood appeared under the notion of evil : Not as though the caufes of our troubles were not to be fearched into : Nor yet, as if we had not a liberty granted us of God, to defire and pray for the removal of them. But it confifts in thefe three things. A juftifying God in all that be- falls us. An approving of all. And a cleaving to him in all. It was propofed, II. To fhew what are the grounds of this fub- miflion ; or whence it is the foul thinks and fays of all God does, // is well done. 1. It is becaufe he fets before him the fovereignty of God, as having a right to do what he will with his own. 2. The juftice and righteoufnefs of God, which makes mercy of every thing fhort of hell. 3. He confiders the wifdom of God, as exercifing itfelf in all that befals him, for his own glory, and our fpiritual good. 4. The love and mercy of God, as being at the bottom of the foreft trials. I now proceed, 5. The faithfulnefs of God is a further ground of fubmiflion •, this alfothe believer fets before him under the faddefl: providences, and this puts a beauty and pleafantnefs upon all, Pfal. cxix. 75. I know, OLord, that thy judgments are right, and that thou in faithfuU mfs haft afflieied me. The faithfulnefs of God appears two ways, and in both it works fubmiflion -, in fend- ing an afllidtion, and then in guiding it. Firfl:, The faithfulnefs of God appears in fending an afllidion. This David acknowledges in thefe words. Non only that God was faithful who fcnt his trial, giving that meafure of grace which was neceflary 270 Faith" i cjlimate of Ser.XXII, neceflary under it; but he was faithful in fending it, 'ver, 67. The affli6tion itfelf was an aft and difcovery of God's faithfulnefs, he could not have been faithful had he not done it. A noble ad of faith is this, to fpeak thus from the heart when affliftions come thick and clofe \ when our deareft comforts are taken, fuch as credit, liberty, health, children, i^c. that God is faithful in all ; to know it, to feel it, and therefore to approve his way with us : This is true fubmiffion, but it is hard work •, for it is one thing to be convinced in one's judgment of this, another thing to acknowledge and approve it in the heart, to find all Hill, com- pofed and fatisfied within, a cleaving, relying frame in all. 'J^'hen fays the Chriftian, " True, Lord ! *' I needed this rod, my heart was ftupid, fecure, " wavering, unhumbledj this roufes and fixes me. *' I know thee the better, I love thee the more for *' it; thou art an holy, a pure, a jealous God ; fm *' fhall not dvv^ell with me ; O this revenge and " holy fear, which I now find working in me, it '' is the fweeteft frame to ferve my God in : My *^ thoughts are raifed, what is this world to a miO- *' ment's communion with thee ; what an empty <' nothing it is? My heart dies to it: Lord, lam *' weaned. My God will have an whole heart, and, *' Lord, it is thine-, thy love is judicious, not fond. *c jy[xy good^ not my eafe^ is v/hat my Father, my *' God confuketh; and I now know, I now feel my *' wants; my prayers have a fpirit in them ; mercy *' is not afKed for form's fake ; I find I need it, and *' bleffed be a covenant Gcd, for fuch full fupplies as *' I fee in Chrifl. God commendeth his love and *' faithfulnefs to me, by this affli6lion- when I fjt *' down and count the cofb, I can prefently fee, I am *' no lofer; O it is good for me that I have been af- *' flicSted." God is faithFul in fending affliclions, this works fubmiffion. And> Secondly, Ser.XXII. affiiBivc difpenfations. Q,yi Secondly, He is faithful alfo m guiding thtm, I Cor. x> 13. God is faithful who will not fuffer you to he tempted above what ye ere able ; hut will with the temptation alfo make a way to efcape^ that ye may be able to bear it. When they fall too heavy, either they fhall be removed or you fupported ; My grace is fufficient for you ^ for my firength is made per fe 51- in weaknefs^ 2 Cor. xii. 9. God deals by his children as Jacob did by his. Gen. xxxiii. 13, 14. 'The children are tender^ and the flocks and herds with young are with me^ and if menfloould over -drive them one day all the flock will die / will lead onfoftly according as the cattle that goeth before me^ and the children be able to endure. Your Father knows your ftrength and his ov/n covenant better than you , do or can. What have you lacked yet that your fears are fo great, your cries and complaints fo ex- ceeding prefiing ? Wherein did he leave you, wherein has he failed you ? Say the time, name the place, particularize the affli6lion. According to this time may it be faid of Jacob and. Ifraely what hath God vjr ought ! Numb, xxiii. 23. Not only now, but upon all like" occasions, God will (hew himfelf ftrong in your behalf, O ye that put your trufl in him. This and the other prefent falvation is but a pattern of what fhall be, when your needs and the ends of God's glory require it. And is not this an argu- ment of fubmifiion ? O it is, it compofes, it fettles the foul, and makes itto glory in tribulation alfo. 6. The power and all-fufficiency of God are a farther ground of fubmifiion ; thefe have a tendency to work in the foul this bleffed frame my text fpeaks of, Ifai. xl. 27. Why fayefi thcu^ O Jacobs and fpeakeft^ O Ifraely My way is hid from the Lord, and my judgment is paffed over from my God? Haft thou not known ? Haft thou 7wt heard, that the everlafting [Cody the Lordy the Creator of the ends of the earth fainteth not, neither is weary ? J'hcre is no fearching I of 272 Faith's ejiimafe of Ser.XXIL of his underftanding^ hegiveth powef to the faint ^ and to them that have no mighty he increafeth Jirength. "Whatever thou lofeft, is there not enough in God Hill ? Are his confolations fmall ? No, but thy faith is weak. The fountain is as full as ever, I am God all-fufficienty Gen. xvii. i. God that is fufficien^y, though this or that pipe, this or that means of con- veyance is cut off. Couldft thou ever fay this of any creature ? Was there ever any evidence of all- fufEciency in that ? O with what eyes do the beft fee God and the creature ! Jonah lofes his gourde and he muft needs die too ; Jacob lofes his fon, and he can have no comfort more ; fure we have a patient God, as well as a mighty Saviour ! Had God taken either at their word, I will not fay, as David did o'iAbner^s death (one was a patriarch, the other a prophet) but fure they muft have died inartyrs to their own finful creature-affe6lions. O Sirs, if you muft have your props, your comforts from the creature, wo to you. Rachel muft needs have children or die. Gen. xxx. i. And ftie died in her child-bearing. God gave her a fon, but it w^s a Benoni^ the fon of her for row, her death j ftie never lived to have one moment's enjoyment of him. If you fuck at the nether fprings of creature- fufficiency, for fatisfadtion and reft, you will notdraw comfort, but poifon. ^here is death in the pot, God has not invefted any creature with his own all- fufficiency, it is dreadful to wreft, what we fondly efteem bleflings, out of God^s hands. I admire Hagar's faith, I adore the wifdom and goodnefs of God in giving the occafion of it. Gen. xvi. 13. She called the name of the Lord that fpake unto her^ "Thou God fe eft me : forfhefaid^ Have lalfo here looked after him that feeth me? Do not faint under thy burden, poor diftrefled faint ; whatever it be, God, thy God feeth thee and it. Thy Jefus is a tender- hearted friends while thou art looking after him, he Ser. XXII. affiiHive diJpe7ifatiom\ 273 he will fpeak to thee, he will be found of thee j and love is in his lips, falvation is in his hand ; he \% the God that liveth and feeth thee. God's all- fufficiency is another ground of fubmiflion. It muft be well when we have an intereft in an everlafting and an all-fufEcient God. Once more, 7. God's unchangeablenefs is another ground of chriftian fubmifTion. Pfal.cii. 27. But thou art the fame^ and thy years have no end. But thou art the fame : It is a blelTed but. It comes in with a notwithftand- ing to all changes, not only which have been, but which may be. My health weakned, my days fhortned, alas, what is this ! thefe heavens them- felves fhall pcri(h, they fhall wax old like a gar- ment, but thou, Lord, fhalt endure, thou (halt ftand eternally the fame. The rock of ages is a fure dwelling place. The believer's portion in God is perpetual and everlafting. No change in him, nor the leaft fhadow of it. / am that I am, fays God ; in all the revolutions of time, and diftrefs of na- ture, when it fhall be convulfed and wrecked, and the whole frame of it crumbled into nothing, he is flill the fame. What a ftable foundation of com- fort is here! What a prop for hope! What a bleffed argument of fubmiflion! Look into the church, look into the families of friends, look into the world, look into thyfelf, what innumerable changes do we fee on every fide, in every circumftance and feafon of life. A week, a day, what an alteration does it make ? And how can a Chriftian be eafy with this ? whence is it he can fay, it is well? O it is becaufe of God's eternity, God's unchange- ablenefs, who is a try'd God and a Saviour, a never- failing rock of refuge : Once a father (will faith fay) and ever a father j once a friend and ever fo. My God, my Jefus, my portion, changes not. His carriage may alter, his heart cannot •, his expreftions may vary, but not his afFeftion. Everlafting love S makes 274 Faith's ejilmate of Ser.XXIJ. makes fnre work, it reaches through all difpenfa- tions; God hath fpoken peace, and he will never unlay it. I may lofe my confort, but not my intereft. He has laid the foundation of it in his everlafting love, purpofe, promife and covenant. Men fhut th^ir hands (as one well has it) becaufe they have opened them ; but becaufe God hath once opened his, he will never Ihut them. He is of one mind, and who can turn him ; good and gra- cious, wife and powerful \ and his name Jehovah argues he is eternally and unchangeably fo. Peace then, my foul, be ftill ; thou fnalt wade through this trial, as eafily, as fafely, as thou didft through the laft. He is a rock, and his work is perfe6t. This God is thy God for ever and ever, he will be thy guide even unto death. Thus does God's un- changeablenefs lead to fubmilTion. And thus much as to the grounds of a Chriftian's fubmiffion, or, whence it is the foul thinks and fays of all God does, // is well. Which brings me to fhew, III. What are the bleffed fruits and effedts of this fubmiffion, or what benefit redounds to the believer, what glory to God, when he is enabled to think, and fay of all God does, // is well. It would make the difcourfe very fweet to him that preaches it, could he bring every particular warm from his own heart. But alas ! we are as low, as faint, as lifelefs and unbelieving at times as you can be we preach to. However it is his defire and prayer, that God would bring his heart down to every particular, and that his own foul may be re- freflied with thofe confolations, which he is feeking to adminifterto others; that he may fay, I believed^ therefore have I fpoken. We live upon the fame food we provide for you \ and bleffed be God ! he often makes that word a comfort to ourfelves, wherein we aim chiefly at the fupport and eftablifh- mcnt of others. Well! Ser. XXII. offliBive difpenfaiims. 275 Well! What are the blefled fruits and efFeds of this frame my text fpeaks of? Four evils there are which it prevents, and as many real, pofitive blefTings it procures. I. What are the fins and evils which it prevents, and which, when they prevail, coft the Chriflian dear ? I anfwer, Firfl, It prevents rajfh conclufions. Such was that o^ Jacob, Gen. xlii. ^6, Jofepb is not, and Si- meon is not, ayidye will take Benjamin away •, allthefe things are againji me. Such was that of Ba'vid, I Sam. xxvii. i. And David f aid in his heart, I fioall now periJJj one day by the hand of Saul, And fuch was that alfo of the church. Lam. iii. 18. And I /aid. My ftrength and my hope is ferifloed from the Lord. " I give up all for loft, I can ftay myfelf *' no longer upon God for fupport ; my cafe is re- '' medilefs, I have no encouragement, no hope." This is the language "of unbelief, rafli conclufions which arife from a bare looking to fecond caules, without bringing God's word of promife, and his faithfulnefs together. Whereas he is of one mind, ever purfuing the defigns of everlafting love to- wards his church and people, though the thougiit does not always poflefs their hearts. See Ifai, xlix, 16. Behold, fays God, 1 have graven thee upon the palms of my hands, thy walls are continually before me. *' I fee thy ruined walls, I have the model of my '' own mercy ftill in mine eye, my heart is not " oJfFthee, as defolate as thy circumftances appear " to be." God will yet have mercy upon Zion^ when the fet time to favour her is come. Hence we read of him that believeth, that he maketh not hafte, Ifai. xxviii. 16, He that believeth Jloall not make hajie. He is not prefently at his wits ends, becaufe a mercy which has been often afked and Jong expeded, is delayed. It is a metaphor taken from a perfon in fome great danger, without any S 2 certain 276 Faith' s eftimate of Ser.XXII. certain tried means whereby he may efcape •, he tries this way and that way, keeping conftant to none •, or elfe defpairing of fafety he makes all the hafle poiTible to quit the place where he is at pre- fent, though he cannot tell where he ihall do better. Not fo does the Chriftian, whofe hope and whofe refuge the Lord is. He waits the time of mercy. Can you not eafily remember when the delay of mercy has been for thy advantage ? God has been not only preparing the mercy for you, but alfo pre- paring your heart for the mercy. Ifai. xxx. 18. And therefore will the Lord wait^ that he may he gracious unto you^ and therefore will he be exalted^ that he may have mercy upon you ; for the Lord is a God of judg- ment : bleffed are all they that wait for him. Had it come fooner it might have turned to your detriment, not your real good. Can you not call to mind how God's mercies were neareft, when your own heart and hopes were loweft, Zech. xiv. 7. At evening- time itfhall he light. When darknefs is expedled, light appears. Can you not look back and fee faithfulnefs in fending the rod, as well as faithfulnefs in remov- ing it ? The crofs which we met with trembling, have we not kiffed at parting? That which occafi- oned the trial was the means of fome unforefeen de- liverance. Godfent me before you^ fays Jofeph^ to pre- ferveyou a poflerity in the earthy and to faveyour lives by a great deliverance^ Gen. xlv. 7. Yet this is the ion Jofeph^ concerning whofe fuppofed death Jacob refufed to be comforted. But this believing all is v/ell, ftills the tumults and rifmg pafTions of the foul, llrikes it dumb when it is apt to murmur, and pre- vents thefe rafh and hafty conclufions againft God and the ways of his Providence. Secondly, It prevents fmful daggerings. Thus we read of Abraham^ Rom. iv. 20. He fl agger ed Tiot at the promife of God through unbeliefs but was Jirong in faith^ giving glory to God. Obferve, un- belief Ser.XXII. ciffliBlve difpenfalions. 277 belief lies at the bottom of all our fbaggerlngs : It is not God's promife that fails, it is our faith ; we lofe our fight and hold of the promife, that makes us dagger. Perhaps there is fome particular Pro- vidence we have prayed over and over again, God has fed our hopes by his promifes, we have {ttn the fruit of our prayers, and all things go on ac- cording to our wifh; it is eafy believing then. But behold when every way there feemcd to be a revival, God on a fudden deadens and damps it, he makes an unexpeded breach, as he did upon Vzzab^ 2- Sam, vi. 7. and that at a time when his people, as David was, are rejoicing before the ark. How do we be- have at fuch a time ? I know how this affedls me, though I would hope better concerning others. I am apt to ftagger at the promife through unbelief; to difpute matters ; to con fid er and weigh things in my ov/n mind, according to the mere didlates of flefli and fenfe, without paying that reverence and regard to God's word of promife which I ought. But Abraham ftaggered not at the promife through unbelief*, he held no felf-confultation, no debate about it ; did not allow himfelf to confider whe- ther he fhould clofe with it or no; but by a refo- lute and peremptory a6t of his foul, ventured his all upon it: " It is right, it is beft, it is the word *'^ of God that cannot lie, of a God infinite in *' power, and of unchanging faithfulnefs ; it will '' not admit of an argument, a debate ; I am at a " point in it, and it is a ruled cafe, I am fure I am *' fafe." He ftaggered not at the promife through un- belief. This, my friends, this is the frame which gives glory to God, becaufe it takes God at his word, and gives him credit as God, Where we have to do with men, the more we weigh and con- fider matters, the better ; but we know whom wc have believed, when we truft God ; there is the greateft ground of confidence and highefl afTu ranee, S 3 rha^ 278 Faith's eflimate of Ser. XXIL that what he has promifed he is able to perform : Hence in the adings of Abraham* s faith it is re- marked, ver. 19. He confidered not his own body now dead^ when he was about an hundred years old^ neither yet the deadnefs of Sarah* s womb^ hv Kctnvoijji, He did not dwell in thoughts about it, but caft it out of his mind, pafTed it by. The flabiiity of the promife, and the faithfulnefs of the great pro- mifcr, he was fwallowed up with the comtempla- tion of thefe, nothing elfe had room in his heart. This is the way to be kept from finful ftaggerings, to keep our eye fixed and fteady upon God's pro- mife. Had not this good woman, in my text, fo done, her frame would never have been fo fweet, and fo exceeding becoming. It is the mere weak- nefs of faith, fays the great Dr Owen, which makes a man lie poring upon the difficulties, and feeming impoffibilities that lie in the way of a promife ; for an acquiefcence in God's will, a refling upon his word, an eye to his wifdom, power, all-fufficiency and faithfulnefs in all he does, will keep a man from flaggering, when the ftorms and waves of God's providence beat never fo fafl and ftrong upon him ; becaufe he hath God, lam that I am, where- with to anfwer every rebellious doubt and fmful fear. This is another of thofe blelTed effects which flow from the frame in my text. I fhould now proceed ; but what remains mufl be left to the next opportunity. SERMON Ser. XXIII. affli&ive difpenfatiom. 279 SERMON XXIII. Faith's eftimate of affli£l:ive difpenfations. 2 Kings iv. 26. laft claufe. . And Jhe anfweredy It is well. THE do6lrinal obfervation raifed from the words is this : Faith in God's promife and power will bring a man to fubmit to the foreft and mod trying difpenfations of Providence. Faith in lively exercife will teach the Chriftian to fay of all that God does, // is well done. Sure this dodrine is never out of feafon ; fovereign remedies are good to lay by againft a time of need, but the ufe and value of them is beft known when the time of trial is. It is a good hint which I have met with in a practical author of the laft age, *^ We are perfedb in no leffons fo ;nuch as thofe into " which God whipped usj" nor can we fpeak of any argument fo warmly and feehngly, as when we preach out of prefent experience. When a man feels 28o Faith's eflimate of Ser.XXIII. his wants and his weaknefTes, being ready to faint in the day of adverfity ; let a friend bring the cor- dial then, which he has recommended before with- out fuccefs, and he is welcome, becaufe there is a fpecial fuitablenefs in the remedy to his prefent cafe and circLimftances. Believers themfelves look at trouble too much as a diftant thing. It is needful that we be undeceived in this, tor elfe God will have our heart lefs, and we fnall have lefs of the comfort which arifes from his perfedtions, his pro- mifes and his covenant. Hence we read of the trial of faith, as being precious, i Pet. i. 7. A believer is a gainer by all the exercife, the conflida and oppofitlons of his faith ; becaufe his faith ho- nours God, God will maintain, eftablilli, and in- creafe that. Wherein faith honours God, and how it fupports, quiets and relieves the foul in all its dangers, and under all its fears, rhy text tells us. It teaches the Chriflian to fay of all God does. It is ^e;(?//done. Four things have been propofed for Confideration. What lies before me at prefent is the third general head, namely. What are the bleffed fruits and effeds of this fubmiflion. Four evils (you have heard) it prevents, and as many pofitive blefTiqgs it procures. The evils ic prevents are, Firft, Rafh conclufions ; thefe are prevented. Secondly, Sinful ftaggerings. We now proceed. Thirdly, the frame which my text fpeaks of, likewife prevents immoderate forrow. It is wcll^ God-glorifying language ! befiting the mouth of a Chriflian, whofe life, whofe refuge and trull the Lord is : It is not, " I am ruin'd and undone, I ^' have lofl my all, my heart is overwhelmed, it is ^' quite broke j what good will my life do me ? O ! " where S E R . XXI II. affiiBive dljfenfatiom, 281 '* where is my comfort, fure I have no intereft in *' Chrift and his covenant, God would not elfe fhew *' me fuch great and fore troubles as thefe.'* No, here is not one word, not the leaR- iliew of this fort ; Ihe leaves her fon where fhe had ventured her foul, and becaufe God hath done it, all is well: She has nothing to objed, no fault to find with God : In like manner Davidy when he was greatly diftrefTed, and the people talked of ftoning him, I Sam. XXX. 6. He encouraged himfelf in the Lord his God, As God had given him the promife of a kingdom, he will truft himfelf in his hands, and leave him to bring it about by what means he pleafes. A little faith, when it is in lively exercife, will carry a man above great diftrefTes. Why ? Becaufe it difcovers an ordered covenant, a wife Providence, fure promifes, and a faithful God. Lit- tle faith will make great improvements here. " Shall *' I, fays the chriftian, mourn immoderately for '' the lofs of a creature, when my God, my Jefus " lives ? Is not my heart his ? are not his love and *' covenant mine ? Muft I needs live upon my *' lofTes ? If he has taken away, did he not firft " give ? And what though my name dies, and is ex- *' tind in this only branch of my family, his name *' remains, my God is better than many fons." Again, " My child is not loft, though he is ab- ^' fent ; I fhall go to him ; and wherein does there *' appear any thing hard, that one who is born from " above, whofe treafure is above, whofe heart and " whofe converfation were above; that God fhould " fatisfy every defire at once, and take him to him- " felf.^ It is well '^ he is taken from the evil to " come, he is gone to be with Chrift, which is far " better than to be here ; his race is foon run, his *' work is foon ended ; but had he not been fo foon " ripe, he had not been fo foon gathered. It is ^' well for him, and well for me^ for God will have *' more 282 Faith's ejlimate of Ser. XXIIL <* more of my heart, my love, my trufl:, my praife " now : The creature ftole it away, and I perceived " it not j now the creature is taken, I find how I *« loved it \ Lord, I acquiefce." Thus the itreams of the chriftian's forrows are flopped, at lead they are turned another way ; for if he laments, it is his fins rather than his afflidions, and here there is always caufe of mourning, and but little danger of excefs in it. That is a third thing. Fourthly, This frame alfo prevents heartlefs complaints. The Shunamitefs^ in my text, wholly looks over all fecond caufes, and goes diredly to the nrfl. God hath done it, all events are appointed and ordered by him. My times^ fays the Pfalmift^ are in thine hands, Pfal. xxxi. 15. " All that con- *' cerns me thou haft the care of, and thou wilt per- ** form it." There is nothing wherein believers Ihew a meaner fpirit, and yet few fms befet them more eafiiy, than an anxious concern and fretful care about fome outward things, which have in themfelves no power to do good or evil, any other- wife than as inftruments in God's hands to attain his appointed end. Shall we quarrel with the fword becaufe it fuffered itfelf to be drawn ? or be angry with the air becaufe it is infeded ? No fecond caufe can 2idi without the diredlion of the firft ; there is no defign in the inftrument, as an inftrument that a6ls, but as ordered by him who ufes it. It has grieved me to hear chriftians aggravate their trials, and debafe their profefTion, by looking back to this and the other circumftance, dwelling upon that, as what gave rife to the whole affliction. *' O ! If I " had but had fuch advice — had I but thought ! — '' that I (hould confent my child fhould go to fuch " a place !— -that I fhould not forefee, ^^." And yet all the while the man believes God's purpofes and decrees, and that he worketh all things after the counfel of his own will. How beneath a chriilian is this ! Ser.XXIII. afftiBhe dlfpenfations. 283 this ! Can you fee afide divine counfels, or would you alter an ordered covenant ? Ufe the means, but live upon God's power, wifdom, and faithful- nefs, who blefles or blafts them juft as he pleafes. To do otherwife is to make your burden a thoufand times ^ heavier than it is. It is well. That is the only reconciling principle under the fevereft trials ; and even under lighter flrokes, mere cafualties as they appear to us, the foul can have no reft till he ilTues his concern here. I have known little infio-- nificances very vexing and grieving ; and the more fo, becaule one thinks how eafily they might have been prevented. But the beft way to quiet the foul is to eye God's hand. I was dumb^ fays the Pfalmifty 1 opened not my mouthy hecaufe thou didft itj Pfal. xxxix. 5. Well ! thefe evils are prevented by the frame in my text. There are alfo four real, politive bleffings, which it procures. As, Firft, It gives inward peace, be the burden or trial what it will, Pfal, xxvii. 13. I had fainted un- lefs I had believed to fee the goodnefs of the Lord in the -land of the living. But this cheered him, this re- vived, compofed, and fettled him, that God would appear on his fide, and right his caufe againfl the many that breathed out cruelty, ver, 12. So Ifai, XX vi. 3. Thou wilt keep him in perfetl peace whofe mind is flayed on thee^ becaufe he trufteth in thee. There is nothing but peace at fuch a time, becaufe he has a God to over- balance every trouble ; truft enters into the fecret of his heart, his thoughts are full of it •, he no fooner allows himfelf to think, but he begins to truft, and ftay himfelf upon his God, and there is enough in God to bear him up : Can a foul fmk that has almightinefs, everlafting ftrength and faithfulnefs to lean on? Who has a rock underneath him, which has born it out againft all ftorms, and will never fail till everlafting life comes ? Hence Tiavid prays, Pfal. Ixi. 2. When my heart is over- whelmedy 284 Faith's ejlimate of Ser. XXIIL whelmed^ lead' me to the rock that is higher than L This gives perfed peace j let whatever trial come, though it may fhake him, it does not unfettle him ; his heart is Jixedy trufting in the Lord, O ! how deep are his counfels, how wife his defigns ! His thoughts are not as our thoughts ; our thoughts are of yefterday, but his are of old, tven from ever laji- ing. We fee but fome ruder fketches of his work, but faith throws a beauty upon thefe, becaufe it gives a fubfiftence to things hoped for, and a con- vincing demonftration, even of things as yet not feen. More of which under the next head. As for God, fays faith, his work is perfedt, let him alone with his own work, his own caufe, it is in the beft of hands. What ! fhall his gofpel drop, becaufe we fee a flower, which we thought would have been very beautiful and adorning in his church, fade ? Yea, let God choofe for himfelf, that you may know he is God ; he will lay afide an inftrument we thought ready poliihed for his work, and choofe, and fquare another which fhall do equal, it may be, more fervice. He will appear God in all things, believe all to be well, and amidft the moft diftref- fing viciflitudes of Providence, your foul fhall be at reft. This is one blefTing arifmg from the frame my ^^^^ fpeaks of. Secondly, It gives an induring patience. Be- hold^ fays the apoflle, James v- 11. we count them happy which endure. Whence arifes this endurance, this long-fufFering which is the crown of patience ^ Paul tdh us, Rom. v. 3. We glory in tribulations alfo^ knowing that tribulation worketh patience. It is from a review of the blefTed ifTue of all former trials : Tribulation has worked patience, all things have worked together for good, and that unthought- of to us-, and why fhould the ftream of God's ever- lafling love, or the tenor of his covenant be now turned backwards ^ Why muft our God ceafe to be JEHOVAH Ser. XXIII. ciffli&he difpefifations. 285 JEHOVAH now, any more than heretofore ? What new trial can be fo fliocking, as to unrivet our faith, our truft, and affiance in him ? Seeing there is no trial new to God, no trial for which he did not lay by fupport and comfort for us, accord- ing to his own purpofe and grace, which was given us in Chriit before the world began. Everlafting ftrength ; what burden is fo heavy as to deprefs that r Everlafting confolation ; what trial fo great as to fuck up the fulnefs and fweetnefs of that ! A covenant ordered in all things and fure ; what ftrefs of forrow can make a confufion there ! Our Savi- our knew the virtue and good of patience, as well as his difciples need of it, when he commanded, them, Luke XXI. 19. In your patience pojfefs ye your fouls, A man cannot poflefs himfelf without this, he is at the beck of every trial, every mere incon- veniency in life has power to deprefs him, and to hurry him away from himfelf. O ! whither does a poor foul fly when he forgets his God ! he wan- ders from mountain to hill, and comes back juft as he went, finds no refting place. A chriftian can- not enjoy himfelf if he does not at the fame time enjoy his God, becaufe the fprings of patience are all hid in him, and there is no waiting patiently for the Lord, if there be not a believing that God does all things well. This frame begets enduring patience. Thirdly, It creates in the foul living expedlation, Ifai. viii. 17. I will wait upon the Lord that hideth his face from the houfe of Jacobs and I will look for him. It denotes not only the foul's willingnefs to ftay God's time, but a blefled expedation of feme great fruit of his faith and patience. " He will '' come at laft, fays the chriftian when in this ** frame, and falvation is in his hand. Unto the ** Lord our God belong the ifllies from death, even ." his rod ftiaii bud and bloffom, and I am looking " out 285 Faith's ejilmate of Ser. XXIII. ** out to fee the return of my long prayers ; how *' it is God will fandlify and fweeten this afflidion, *' and make it turn to my foul's good. It ihall be " well ; I can fee fo much of God in the appoint- *' ing, ordering, continuing this trial, that I am *' fure the end will be peace. It ihall be well, if " he removes his hand ; it has been a pray'd mercy, *' therefore come when it will, it will be fweet. '' It Ihall be well, if he continues the trial •, I fhall *^ lofe the more drofs, and my graces be purer and *^ fitter for exercife in the fervice of an holy Lord " God. And it fhall be well, if I am removed by " it, for, Lord, thy time is mine ; fo I get fafe " to glory, thou fhalt choofe the way. O my gra- " cious God, always choofe for me, and fpare not *« the rod for thy child's crying, though this frame " Ihould not always abide; I have now living, pre- *' cious, increafing comforts, and thefe are not *' given for nothing ; why not die and go to hea- " ven now, when my heart is there already ! I can ^' triumph in the Lord, and why fhould not my *' next work be to rejoice eternally in his prefence." This is the height of chriflian expectation, and this alfo flows from the frame in my text. Fourthly, It begets in the foul fettled praife and thankfulnefs. The chriftian is in a frame in every thing to give thanks, as the Apoftle direds, i Theff, V. 1 8. Can blefs a taking, as well as a giving God j he is aflured. All is well\ and were God to put the queftion, wherein wilt thou have it otherwife? With all chearfulnefs he would refer the matter back again to him; would dare by no means to fet up for his own choofer. Brethren, look back and you will find your frames have ufually been fweeteft, when your trials have been forefl ; when ' tribulations abound, comfort abounds too : Perfecuted^ but mt forfaken^ cafi dowtiy but not dejiroyed. This holds good of every chriftian j and communion with Chrift Ser. XXIII. affliBhe difpenfatiom, 287 Chrift is an heaven upon earth ; to enjoy him, is to enjoy every thing. Hence Job bleffes God in the lols of all things, and our holy reformers fang praifes in the flames. Nothing terrified, nothing diftrefled them ; they knew that they had in hea- ven a God, a Chrift, a manfion prepared ; they faw all was well, and they were fatisfied, they were delighted ; "l^hey were more than conquerors (as the Apoftle fpeaks, Rom, viii. 37.) through him that loved them. O how fweet, how becoming is a praifing frame ! whofo offereth praife glorifieth me^ Pfal. 1. 23. In your moft afflidbed ftate there is foundation for praife, and then there will be a frame for praife, \ when looking into God's providential difpenfations, ' you can fay with this good woman in my text. It is well. Thus have I confidered, as God has helped, the bleflTed fruits and effedls of this frame. And this brings me to the laft general head. IV. Whence it appears, that this fubmifHon to providential difpenfations flows from faith, as being in lively and vigorous exercife. For the Apoftle lays the ground of this blefled becoming frame in faith, as drawn into exercife by the Spirit of God, Heh, xi. Q^^, Through faith women received their dead raifed to life again. Now this appears from the four following confi- derations. I. It is by faith we are helped to take a view of unfeen things. This is whatfupports and refrellies the chriftian under dark difpenfations, that he looks 'not at the things that are feen^ hut at the things which are 7wt feen^ for the things which are feen are tern- foraly hut the things which are not feen are eternal^ 2 Cor. iv. 18. God's everlafting love and fure cove- nant ; Chrift the mediator, furety and truftee of the covenant •, the wifdom, power and faithfulnefs of a covenant- God j and the purchafed poflTeftion when I the 288 Faith's eflimate of Ser. XXIII. the end cometh ; by thefe faith makes its mark, and takes its aim. The believer knows this world is a world of trial ; he expedls, and would be taking up his daily crofs \ but then he fees fomething bet- ter beyond it \ all will be well when he gets above, and he is for having as much of the comfort and happinefs of heaven as he can in his way to it : He therefore looks at eternal things, endeavours to keep his eye and his heart upon the bleflfed place, where his treafure is ; his life is hid with Chrift in God. Thus his affedtions are fee on things above \ and this quickens and enlivens his patience, when trials lie long and heavy upon him ; it takes off the bitternefs which there is in the cup of afflidion ; it is like the tree which was caft into the waters of Mar ah to make them fweet and wholfom, Ex. xv. 23. And they went three days in the wilderness and found no water ^ and when they came to Marah, they could not drink of the waters of Marah^ for they were bitter, Creature-expeftationsGod ufually difappoints •, that blefllng of which the chrillian is ready to fay, as Lamech did of his fon Noah^ Gen. v. 29. ^his fame floall comfort us concerning our work, and toil of our hands-, there is the moft bitternefs, vexation and difappointment in. But when God is pleafed to lead the foul higher, and to fix his hope and ex- pectation upon himfelf, who is the living and un- changeable God, this infinitely preponderates and weighs down creature- croffes and comforts too. But what is it that gives us a fight of thefe diflanc and better things? Why, this is faith, Heh, xi. i. Now faith is the fuhftance of things hoped for, the evidence of things not feen, Hope looks to future good things ; for what a man feeth, why doth he yet hope for ! but faith gives them a prcfent fub- fiftence ; it mixes itfeif with the promife, and thereby taftes the goodnefs, experiences the power of it, and receives the firft-fruits of promifed blef- fings. Seh. XXIII. offiiBive difpmfatiom. 289 lings. Abraham faw Chrifl's day and rejoiced, be- caule faith gave a prefent fubfiilence of it in Abra- ham^ ^ appi'ehenfion and judgment ; there was as great a reaHty in it to Abraham^ faith, as if he had lived inJ^/^/^Baptifl's time ; and accordingly there were fuitabk adtings of his foul about it, he 'uaas glad. Faith fubdantiates things unfeen, it brings diftanc things near, and gives fuch an evidence, fuch a dpmonftration of them, as carries with it an anfvver to all objections to the contrary : It filences every objedion of unbelief; fo that the foul refts upon them, cads anchor on them, ijohich anchor is both Jure andftedjaft^ becaufe it enters into that within thevaily Heb. vi. 19. It keeps a man from being i^lown about with every wind or ftorm that rifes. Faith it is which helps the believer to view unfeen things, and henc€ it is the ground of his arquiefcing and approving of all that God does as well done. 2. Faith it is that ftills and compofes the foul in €very difpenfacion, becaufe it fhews it the blcffed fruits and effects of all paft trials. Faith is the believer's beft remembrancer, when it is drawn into €xercife by the Spirit of God. Thus Afaph fpeaks when he comes a little to himfelf. Pfal. Ixxvii. 10. And I faid^ 7'his is my infirmity : but I mill remember ihe years of the right hand of the mofi High. Before it was, / rejnembered God, and zvas troubled, I com- plained, and my fpirit was overwhehned, ver. :^. But when faith revives, that fets all to rights again, ver. 1 1 . I will remember the works of the Lord, fiireiy I will remember thy wonders of old. I will meditate alfo of all thy work, and talk of thy doings. I^hy way, O God, is in the fan^uary : who is fo great a God as our God ? I will fee whether I cannot find help given in a like extremity ; whether there is nothing in my expe- rience to match it ; God's right hand hath done wonders, and his hand is not fhortned that it can- not fave. In tl;^ mount of the Lord it hath been feen. T I have lEgo Faith* s ejlmate of Ser.XXIII. I have been able to put an hitherto at the end of every diftrefs and trial •, hitherto the Lord hath helped me j and fhall I ever hive occafion to alter ? I am well perfuaded it will never be, that I Ihall have occafion to fay, " He hath left me, he hath for- *^' faken me." Pfal. Ixxi. i8. IVken I am old and gray-headed^ God, forfake me not. I cannot fee thy path, but I fhall foon glory in thy work. Thou leddeft thy people like a flock, by the hand oH Mofes and Aaron. This is a great ground of patience and fubmif- fion to the will of God, what God hath done ; and this fhould come ofcner into our meditations, when we are looking on our prefent difficulties and trials of faith. Forgetfulnefs is a fin, which eafily befets God's choiceft faints \ their need of pail trials, their help under them, the bleffed fruits and efFeds which have attended them, thefe are foon forgotten : But faith brings them to remembrance, it leads a chrif- tian far back, and fo helps him to fay of all God does, It is well done. This brings us to a third particular ; but that, with what remains, muft be left to the next op- portunity. gEKMON Ser.XXIV« cffliBive difpcnfatwns, 291 SERMON XXIV. Faith's eftimate of afBidtive difpenfations. 2 Kings iv. 26. laft claufe. > And Jhe anfwered^ It is welL TH E dodlrinal obfervation from thefe words is this : Observ. Faith in God's promifes and power, will bring a man to fubmit to the foreft and mod trying difpenfations of his Providence. Or thus. Faith, when it is in lively exercife, will teach a chriftian to fay of all God does, Jt is well. In difcourfmg on this obfervation, I have fhewn,^ Firft, What fubmiflion is, and with what limi- tation this well in my text is to be underftood. Secondly, What are the grounds of this fub- miflion, or whence it is the foul thinks and fays of all God does, that It is well done. Thirdly, What are the blelfed fruits and effects of this fubmifTion, or what benefits redound to a T 2 believer, 29^' FaittSs eflimate of Ser. XXIV, believer, what glory to God, when he is enabled to think and fay ot all God does, // is ivell done. And I told you here, that there are fome evils it prevents, and fome real pofitive blefTings it pro- cures. The evils it prevents are thefe four : Rafh conclufions, finful ftaggerings, immoderate forrow, and heartlefs complaints. The blefTings it procures, are inward peace, enduring patience, living expec- tations, and chearful praife and thankfulnefs. Fourthly, Whence it appears, that this fubmif- fion to providential difpenfations flows from faith, as being in lively and vigorous exercife. This appears from the four following confidera- tions, 1. It is by faith we are helped to take a view of unfeen things. 2. It is faith which brings to remembrance the blclTed fruits and effeds of all paft trials. So far we have gone ; now to proceed. g. It farther appears, that fubmiflion flows from faith, becaufe this it is Vv^hich leads the foul to God, and fetches ftrength from him under every new trial and emergency ; there is no living upon pad frames or paft mercies :, a receiving life is what every believer lives. And of his fulnefs have dl %ve re- ceived^ andgracefor grace^ John i. i6. There muft be a daily coming to Chrift for grace to help in time of need. To whom comings as to a Jiving fi one ^ difalloived indeed of men^ hut chofen of God^ and pre- cious^ I Pet. ii. 4. to him coming for fupporr, ftrength, fubfiftence ; faith is one continued adl in the foul, it is our daily, our hourly work-, our life is in another, not in ourfelves ; and how is this life maintained .^ even as animal life is, by fpiritual communications from Chrift, who is the bread of life, and the rock who gives us drink, following us in the wildernefs for this very end, i Cor. x. 3, 4. And did all cat the fame fpiritual meat^ and did all drink Ser.XXIV. qffllBive difpenfcitiom. 293 drink the fapte fpiritual drink: for they drank of thai fpiritual rock that followed them., and that rock was Chrifl, Ail the grace his elc6l fliould need to the end of time, was put into his hands as their cove- nant head, and he was made truftee for it, 2 'Tim. i. 9. Who hath favedy and called us with an holy calliiigy not according to our works^ hut according to his own purpofe and grace, which was given us in Chrift JefuSy before the world began. Faith it is that receives that grace from Chrift, whether it be pardon, righteouf- nefs, preparation for duty, ftrength under trials and temptations, peace, comfort, and the like. The Spirit fnews the believer firfl what his needs are, and then direds him to Chrift for the fupply of them ; faith takes hold of, receives and applies what Chrift gives, and lb feeds, fupports and fuftains the foul. Hence the fame things that are fpoken of Chrift are applied to faith. Gal. ii. 20. I am crucified with Chrifi:., never thelefs I live, yet not /, but Chrifl liveth in me : and the life I now live in the flejh, I live by the faith of the Son of God^ who loved me., and gave himfelf for me. Never can we fay, All is well., when faith finks ; No ! Then " All thefe things are " againft me." There muft be a revival before it comes to this. You know how it was of old with Elijha's fervant, 2 Kings vi. 15. The king of Syria fends horfes and chariots, a very great hoft, to fetch the prophet ; he found nothing was to be done againft //r^^/ while he was there; when the poor fervant fees this, he was greatly diftreffed, and cries out, '' Alas, my mafter, how fliall we do ! " he thought of nothing but deftrudion, till God opened his eyes, and* then he faw a mountain full of horfes and chariots of fire round about them. So faith, -when it fees God for us, God with us, it bids de- fiance to the whole world ; what are trials, crofTes, difappointments, when God lives, and God is ours ? They are ordered by him, and by him ihali they T 3 be 294 Faith's ejlimate of Ser. XXIV. be over-ruled : His covenant love and faithfuliiefs' are the fame now they ever were. Soul ! there is mercy laid by againft this trial ; the end of it is peace -, the God of all peace wtllftahlijlo^ andfirengthen^ and fettle thee. There is a rock that is higher than thee J the foundation of God ftandeth fure j thou wanted nothing but thy Lord hath it to give, and he will withhold no good thing from him that walketh uprightly. There is grace laid up in Chrift for every emergency ; this faith receives, and thereby is a farther ground of patience and fubmiffion under every trial. 4. It appears that fubmiffion is grounded onfaith^ becaufe it is that which teaches a chriflian to abide by the promife when all promifed fupply fails. Thus fays Jacoby when he was in danger of falling into the hands of an angry brother with four hundred men, ^houfaidfi^ I will fur ely do thee goody Gen.xxxii. 1 2. He had nothing to fly to but the promife, but that Was hold enough, becaufe that takes hold of God, the great, the faithful, the holy God : It is God's word, his word of grace ; and grace, you know, is his darling attribute, the Lord God, gra- cious and merciful, abundant in goodnefs and truth*, and thou faidfly I will fur ely do thee good. The befb thing we can fay to God, is what he hath firft faid to us •, promifcs are the fweeteft grounds of hope, the fweeteft pleas in prayer ; God that knows all his purpofes and defigns, that knows how far his promife goes, God almighty that can do all he hath promifed, the true God, he that cannot lie, hath fpoken it, who will therefore do what he hath faid. O, fays the foul, the promifes will bring forth, the vifion is for an appointed time; I do but credit God, and he is a tried God ; it fhall be well •, mercy fliall be built up for ever, though it does not yet appear to view, for all the ways of the Lord Skr. XXIV. affliahe difpenfatlom. 295 Lord are mercy and truths unto fuch as keep his cove- nant and tejiimonies, Pfal. xxv. 10. Hence Jojhua pleads as Jacob did, Jojh. vii. 9. Oh Lord, what fmll I fay, when Ifrael turneth their backs before their enemies ? What wilt thou do unto thy great name ? Who can fecure the glory of that, but himfelf only? But he is a God that keepth covenant and meixy ; furely then he will not lay it afide, he keeps it to (hew it forth, to make it known, fooner or later, help will come ; however, fays faith, fhculd it not come, I will die trufting. Hence faid the three children, Ban.\<\. 17, iS. OurGodwhomweJerve^ is able to deliver us from the burning fiery ft{rn ace, and he will deliver us out of thy hand, Oking; lut if not^ he it known unto thee, king, that we will not ferve thy gods. If a doubt may be made of this particu- lar deliverance, we will ftill perfevere in a courfe of duty ; the Lord he is God, and his fiame is a firong tower, the righteous runneth into it and is fafe^ Prov. xviii. 10. Thither, fays the foul, will I flee; if God cannot, or if he will not fave, I am ready to periOi ; elfewhere I cannot, I will not look, for thisGodismy falvation, and though he flay me, yet willltruft in him. Faith hangs on the promife, and fo it helps to fubmiiTion. Thus have we gone through the feveral thmgs propofed from the words; what remains is the ufe and improvement of the fubjedt, in doing which, I fhall confine myfelf chiefly to this Angle inquiry. Query. What confiderations and directions are there, which may be of ule under the aids of the Spirit, in order to our obtaining this blefied frame my text fpeaks of ? r , • Answer. Firf: judge nothing befcr. the time. When the end cometh, pals a judgment on pro- vidential difpenfations ; not before. Pjal cvii. 43. T 4 IVhofo 2()6 Faith's eflimate of Ser. XXIV. Whofo is wife and will ohferve thefe things^ evm they jloallunderftand the loving- kindnefs of the Lord. Davids hafle might have coft him dear, Pf cxvi. 1 1. Ifaid in my hafie^ all men are liars, " Samuel and all are " liars, I fhall never obtain the kingdom, I fhall *' now perifh by the hand of Saiil,^^ It was well God did not take him at his word, as he refufed to credit God. God works often above means, fome- times without them •, nay fometimes contrary to / them : But it is a fettled rule with him, which every ( believer has found true in experience, namely. He \ led them forth by the right way^ that they might go to \ a city of habitation. There may appear fome flaws I at prefent \ but there will be none in the end, it will appear to be the right way. Wherefore humble y our f elves in the fight cf the Lcrdy andhejhall lift you iip^ James iv. lo. Humbling providences are fweet- cft in the end, for they bring a man to himfelf ^ and till a man be thoroughly emptied of felf, he can never, as he ought, improve Chrift, What tho* God bereave you of children, friends, fubftance, health. All is well. There is no empty, void fpace, but what he himfelf fills up. Surely, fays one^ '' He dieth oft whofe life is bound up in the dying ^' creature, as oft as the creature fails, his hope *' fails, his heart fails ; when the creature dieth, *' his hope giveth up the ghofl." He only lives an unchangeable life, that by faith can live on an unchangeable God. Do not fay what his end is, till you fee it. Many a faint has eat his own v/ords for want of this. Ffal. xxxi. 22. I faid inmy hafie^ 1 am cut off from before thine eyes •, neverthelefs thou heardji the voice of my fupplications^ when I cried unto thee, Thefe hafty fpeeches are feldom right ones. Secondly, Bring the promife and a promifing God clofe together ; whatever be the promife, con- fider he is faithful that hath promifed 5 all inter- vening Ser.XXIV. affliijtive difpenfatwns. 297 vening difficulties fhould be viewed in the light of the promife. What is that ? Why, all things are yours ^ and all things work together for good. We need our crofTes as well as our comforts. Are we through many tribulations to enter the kingdom ? Then we mud have thefe tribulations ere we poflefs it. Abraham.^ you have heard, flaggered not at the promife through unbelief : He againft hope believed in hope-, he left out all huts^ and whys^ and ifs-, he had God's word of promife, and he knew God's arm of power, and alfo that he was faithful^ who hadpromifed\ that is enough; but vv/e fhall never fay. All is well, till God's promife and faithfulnefs are brought clofe together. Faith fets all difficul- ties afide, removes them out of the way, never con- fidering them but in the light of the promife. Thirdly, Confider the grace and order of the covenant, 2 Sam. xxiii. 5. He hath made with me an everlafiing covenant^ ordered in all things and fur e. Every thing is wifely adjufled there, the fending of trials, as well as the removal of them, come under the covenant and promife. My covenant^ fays God, will I not breaky nor alter the thing that is gone out of my lips, Pfal. Ixxxix. 34. What that was, you have in the 30, 31, ver. If his children for fake my law^ and walk not in my judgments, &c. then will I vifit their tranfgreffions with the rod, and their ini- quity with firipes. And the Chriftian, when faith is in exercife, would have it fo, would have every crofs and every trial -, that patience may have her perfect work, and he intire, lacking nothing. Give me, faid the prodigal, all the portion of goods that falleth to myfhare-, the believer would have the fame thing, though he alks it for different ends. therefore behold, fays God, / will allure her, and bring her into the wildernefs, and fpeak comfortably unto her, Hof. i. 14. but wildernefs-frames attend I wildernefs- 298 Faith's ejlmafe of Ser. XXIV. wildernefs-difpenfations, and they are fweet frames: The duty of fome fore vifitations has been to many the time of fpecial love : There is a time to favour Zion^ a feafon of mercy, be it a time of aftlidion, adverfity, temptation, or whatever elfe, all is well y the covenant ftands fure, and everlafting love runs through every trial which befals you. Firft, blefs God for the grace of the covenant, and then for the order of it. Fourthly, Weigh your fins and your mercies to- gether, before you look at any of your trials. Never think of your fufferings, but at the fame time think of your fins ; afflidions will fit light, where fm fits heavy. You will find then, that you have finned away this comfort, and over loved the other blef- fings, have abufed God's mercy, and flood in need of his rod ; for he does not afflid willingly, nor grieve the children of men j whatever be the temp- tation or afflidlion there is a need of it : And then have we no mercies under our ftrong temptations and fore trials ? The Church upon confideration found ic thus. Lam. iii. 23. Though God had written bitter things againfl her in righteoufnefs ; it is of the Lord*s menies ive are not confumed^ he- caufe his compaffions fail not. No trial is fo grievous and bitter but it might have been worfe. Fifthly, Be much in the adings of prefent faith. Thou lofeft a child, a frienJ, a hufband, or wife ; but thou hafl not loll thy God, Pfal. xciv. 19. In the multitude of my thoughts withhi me^ thy comforts delight my foul. '' As mucli confufion as I have " within, I have comfort when I look above •, my " thoughts are dark and doleful, intricate and " perplexing, and there is a multitude of them that '* break in upon me, as if they would fwallow me *' up •, but thy comforts are life, and light, and " delight to my foul ; ' my thoughts do not fink me '* fo deep, but thy comforts are a heaven to me. // 4; i^ Ser. XXIV. affliElive difpenfatlom. 299 *' is well.'*^ God hath faid, Leave thy fatherkfs chil- dren^ I will preferve them alive ^ and let thy widows truft in me^ Jer. xlix. 1 1 . If they are God's care, they (hall be well provided for. He that feedeth the ravens and clotheth the lilies, will he be lefs kind and boun- tiful to thee? The earth is the Lord's^ and the fulnefs thereof^ the worlds and they that dwell therein^ Pfal. xxiv. I . Every heart is at God's difpofal \ rather than his poor fhall want bread, God will feed them from their enemies table. You have a certain pro- mife, God hath given his word, and there is no exception to it, Pfal. xxxvii. 3. I^rtift in the Lord and do good^ fo jhalt thou dwell in the landy and verily thoujhalt he fed, I had rather, fays one, have God's amen^ his verily ^ than a promife from all the princes and potentates of the world; if God has laid it, it fhall be well. Be much then in the adings of prefent faith; believe for this trial, believe to day; put not off till you fee how things will go, that is to knoWy not to truft. Faith brings down general promifes to a man's own particular cafe and cir- cumftances. I will never leave thee nor forfake thee^ Heb. xiii. 5. " There is the promife ; fays faith, " Lord, I truil in thee, I credit thee upon that word ** of thine; I am poor, but the poor committeth " himfelf to thee ; I am a widow and defolate as " to outward comforts, but I truft in God." The Lord thy maker is thy hujhand^ and fear not., nor he difmayed^ for he will help and uphold thee\ ir is as eafy for God to help me in thele diftreiling cir- cumftances as in any other. Thou art the holy one of Ifraely and all thy faints have born teltimony to thy faithfulnefs and truth; Lord, fhall I be an exception ^. fure thou wilt not fail me ; I feel thou haft not ; my cup is fweetned by thy prelence and love, thou fir engtheneft me with ftrength in my foul. I will believe, Lord, I do believe ^ help my unbeliej ; it is well'i Lord, ii is welL Prefent faith muft ix; a(5lc.l joo Faitlfs ejlimate of Ser. XXIV. a(5t:ed when prefent trials come, and God, where he gives a promife, gives faith alfo to lay hold of it. Sixthly, Be much in prayer. Prayer calls in God's help; ahnightinefs itfelf can never be worfted; this was David's firfl and laft refuge, and every fainc has found it his beft refuge, Pfal. cxxxviii. 3. In the day when I cried thou anjweredfi me^ andjlrengthenedfi me with Jlrength in my fouL Prayer brought in God, and God brought in flrength, and by this the Pfalmift got the better of all his diflempers and fears. It is faid of Luther^ " Whatever oppofition *' he found, whatever diftemper in his mind, or *' diilradion in his foul, he prefently carried it to *' the throne, and never gave over praying, till he *' prayed his heart into the frame he prayed for.** Jacobs you know, got the blefTrng, but how ? Why, he wreflled for it till break of day ; that is, as the prophet explains it, Hof. xii. 4. He wept^ and made fuppitcation unto him. He was importunate in his requeft, could take no denial from the bleffed Jefus, but put in one plea, then another, till he had power over him, and came away a pre- vailer. Prayer fets every difpenfation in a fweet light, becaufe it brings in flrength from God to the foul, whereby it is helped to wait to the end of it ; when our eye and heart are up to God, fixed upon him, all is well. Be much in prayer, carry your difficulties, temptations, fears, unbelief to God, and leave them with him. Once more. Seventhly, Be frequent in thoughts of heaven, your reft, your home, where all your forrows will have a full end. There remaineth a reft for the people of God ; every one of our forrows takes off one from the account ; we are one ftep the nearer to glory ; the fame trial is not to come over again ; and bleffed are the dead which die in the hord from henceforth \ yea^ faith the Spirit^ for they reft from their labours^Rtv^xiv. 12. Chriftian! you fhall reft from your Ser.XXIV. qfli^he difpcnfattcm. 301 your labours foon ; there is a heaven above, and the hope of it comforts and delights you here ; it is well, it muft be fo, In thyprefence there isfulnefs of jo)\ at thy right hand there are pleafures for evermore, PfaL xvi. 1 1, and heaven will make you amends for every thing. What a blefTed reckoning Paul made, and do not you account it fo too ? Rom. viii. 18. I reckon that the fufferiitgs of this prefent time are not worthy to he compared with the glory which Jh all he revealed in us. And you have them, not all at once; God propor- tions j^2^r/^^j to yourflrength, it is but here a little, and there a little, as you are able to bear it-, you have a wife and gracious God, which orders and overrules all that concerns you ; hitherto he hath done all things v/ell, and he will perfefl that which concerneth you. Thefe confiderations are of ufe to beget and keep alive in the Chriftian this frame my text fpeaks of. Two cautions upon the whole, and I have done. Caution i. Do not think this great and fweet lefTon is to be learnt at once. God teaches his chil- dren, as you do yours, by little and little, fomewhat this week, and more the next, fomewhat by this afflidion, more by another ; and as our crofTes, fo neither do our comforts come all at once; the fruit of afflidtion is not gathered prefently, Heb. xii. 1 1 . Now no chajlening for the prefent feemeth to be joyous, hut grievous \ neverthelefs, afterward it yield- eth the peaceable fruit of righteoufnefs to them that are exercifed thereby. The fruit is not gathered prefently, it muft have a ripening time ; faith muft be tried before it will come out precious as gold does out of the fire. Do not exped to learn this lefTon at once, // is well. Such knowledge and attainment is the fruit of long experience and obfervation. Caution 2. Do not expedt, if you are able to ufe the language in my text now, that you fhall do it with the fame eafe and comfort always. Abraham Jlaggered not at the promif^ of God through 302 Faith's ejlimate, &c. Ser.XXIV. through unhelief^ when he received the tidings of a fon i but it Ihould feem afterwards he doubted it, when he went in unto Hagar, My mountain ftands ftrongy hys David; but let God hide bis face, and immediately David is troubled, A Chriftian is fiefh as well as fpirit. We hear not only of JoFs patience, but of his impatience too. Obferve it, we ufually read of the failure of the faints in that grace for which they were the mod eminent ; The reafon is this, to Ihew that no man is to be truiled in, no not to truft himfelf, or his own heart. A fettled even frame of hope and truft, few Chriftians maintain here. When we come to be with God, we fhall walk hyjighty now we walk hj faith ^ and this faith is often weak, therefore the Chriftian's truft often fails. But though moved he is, he Ihall never be removed ; though he fall, he fhall never fail; this is the foundation of every Chriftian's hope. O that it were more the rejoicing of his hope. May God the Spirit enable us fo to dp« §0 mqch for this fubjed, SERMON Ser. XXV. God's charge and call^ &c. 303 SERMON XXV. God's Charge and Call to a back- fliding People, M A L A C H I iil. 7. Rven from the days of your fathers ye have gone away from mine ordinances^ and have not kept them : Return unto me^ and I will return unto you^ faith the Lord of Hojis : But ye faidy Wherein Jhall we retu? n ? THERE are three things contained in thefe words, which well fuit our times, and the occafion of our meeting together this day*. Firft, A charge or an accufation brought by God againft his profefling people : Even from the days of your fathers; &c. All fin is a going away from God's ordinances, or a breach of his law. Whatfoever things God has defcribed or conftitut- ed, let them regard his own worfhip, or our walk, man is to obferve, keep and adhere to. The word is general, and relates to every thing which is ap- pointed and commanded of God. Gone away from them^ fuppofes guilt contracted by the commifTion of known fins : iSot kept them^ implies the omifTion or pegle6t of known duties. To omit known duties, God *TO5 Sermon was preached on a fafl day, OHoher 31, 1745. 304 God's charge atid call to Ser. XX V. God conftrues as a commifTion of known fins ; or elfe the people's fin is aggravated, becaufe they not only did not keep God's ordinances, but made nothing of them, trampled them under their feet, accounting it a vain thing to ferve him; and this their fin of long continuance, even from the days of your fathers. The longer a nation, or a profeiTing people, lies in fin, the more provoking fin is, and the nearer fuch a nation and people is to ruin : God's patience will not lafl always. But for himfelf^ for his own name's fake, they had been confumed be- fore now. Nothing but pure mercy and fovereign grace could have kept them from ruin ; evenfrora the days^ &c. Neither example, cuifom, prefcription, or antiquity, are pleas available for the excufe of any fin. This is God's charge againft IfraeL Secondly, There is a folemn exhortation made to them, back'd with an alluring motive: Return unto me, ajtd I will return unto you. God promifes mer- cy, when he might execute judgm.ent : Return unto me. Sin turns a man backwards, it fets him in a way where God never walks : Repentance is that which fets the creature right again, with his face towards God, fo that all his defires and expedla- tions are from him. And turning to God's ordi- nances is turning to him, becaufe his name is in them ; nor will he be found by any foul in a way of favour and mercy, who neglects to feek him in a way of duty. The motive with which our return to God is back'd, is God's return unto us. Return unto me. Without fome hope of mercy finners would flee from God, not return unto him. / will return unto you ; not that God is far from any of us as to his immenfity ; he is in all places and fills all things : But then in fcripture fenfe, God is faid to return when he fhews his face and favour which fin has ■hid-, when he pardons, accepts, and bleffes his people, and gives them fpecial tokens gf his recon- ciliation Ser. XXV. a laclflidhig People, 305 dilation and love. It is as fweet to have God our friend, as it is dreadful to have him for an enemy. He can arm the whole creation to fave, or to de- llroy us. Thirdly, In the words there is the people's reply : But ye faid^ &c. This anfwer was either in words ; then the import of them is, fhew us wherein we have offended ; weare not confcious of guilt, there- fore we are not afraid of judgments. The deeper men are funk in fin, the harder ufually are they brought to convi(5lion ; none aie nearer to a repro- bate fenfe, than fuch as make a jeft of the threatnings of the word, and who think lightly of awful, im- pending judgments. - Or elfe this was the language of their hearts and lives. Sin was loved in the heart, and held fall: in the converfation, notwithftanding the repeated warnings which God fent them by his word and by his providence. God knows what are the returns of our hearts to the calls of his word ; fading and outward humiliation, without repent- ance and reformation, is but to fay, as in our text. Wherein JJoall we return ? Thus much may fuffice for the opening of the words ; would to God they were a lefs juil defcrip- tion of all our hearts and all our frames ! God has been calling us by his word, by his providence, by his mercies, by his judgments, for thefe fix or fe- ven years pafl, to return unto him : At firft, England was but a looker-on, in that confufion and defolation which has been in other countries ; now * fhe is become herfelf the feat of war and bloodHicd : We are now threatned with the lofs of our liberties, properties, laws, and the glorious gofpcl of the grace of God ; and there is but one way left to retrieve them ♦, it has been pointed to often, but as foon as U heard * The rebels at this time had defeated his Majeily's forces at Prejionpansy were in poilefiioa o'i JLdinburghy and daily cxfe died to come forward. 3o6 God's charge and eaU to Ser. XXV. heard of, neglefed and forgotten : Sin is flill kept in our bowels -, every one of us have dealt too gently by this Sheba : It is this which ruins ftates, deftroys kingdoms, and brings all that ravage and confufioa we fee in the earth. Here we are this day to begin our confefTions againft it, to unite with all our forces ; and the more curfory and fuperficial has been our repentance heretofore, to fee that it be the more fmcere now. Wrath we have deferved •„ but my text, if duly regarded, fpeaks peace ; which, that I may open- in fome way fuited to the prefent folemnity, as God Ihall help, I would endeavour the five following things. L Shew wherein we have gone away from God as a profeffing people and land. II. How muft our return to him be. III. The blelTings which wilt be in his return- ta us. IV. Why he will not return to us, but in the way of our return to him. V. In whom this vile frame mentioned in my text, is found j and fo apply. t -To inquire wherein we have gone away from God.^^'^. I. We have gone away from his truth. There has been a moft dreadful itch after novelty, in the ears of many, concerning whom we hoped that their hearts were eftablifhed with grace : And as to the generality of profeflbrs in the land, they fcarce know what are the foundation-dodlrines of the gofpel, or what were the pillars of the reformation. The dodtrine of God's eternal eledtion, the efficacy of grace in the regeneration and converfion of fmners, juftification by the imputed righteoufnefs of Chrift, the perfeverance of the faints in grace and Ser.XXV* a hackjliding People, 307 and holinefs, our forefathers would not fuffer a doubt about them ; they were great without controverfy : Whereas, now the Godhead of Chrift is denied ; the perfonality of the Spirit is derided ; and the authority of the fcriptures, in many books, quef- tioned even by fome who call themfelves Proteftanc Diflenters. Thofe blefled truths, whereon the faith, the comfort, and hope of the faints reft, they are either toa heavy, too common, too high and myf- terious, fomething or other is difpleafmg in them ; men choofe to have water mixed with their wine ; unadulterated truth, in many places, is unaccept- able ; it is grown fafliionable to be wavering and unfettled as to dodlrinals : But what fays our blef- fed Lord ? He that is not with me^ is againft me. Paul commands us to hold faft the faithful word againft thofe that would pull it away from us ; and we are to contend earnejlly for the faith once delivered to the faints^ Jude ver. 3. In labouring to preferve the gofpel, you contend not for your own rights only, but God's, for what Chrift ftied his blood ; for that which will bear its own charges ; for a treafure that will abide with you, when all other things leave you, and will make death and judg- ment precious. / have kept the faith^ faid bleiTed Paul^ henceforth there is laid up for me a crown of righteoufnefs^ 2 Tim. iv. 7. It was a good faying of Luther^Sy " Spiritus fan5fus non eft fcepticus^ God's *' holy Spirit doth not lead to fcepticifm and uncer- *' tainties in matters of faith.'* The more of God's Spirit, the greater aflurance of underftanding to the acknowledgement of the myftery of God, even the Father, and of Chrift. We are gone away from God's truth. 2. As a profefting people, we are gone away from his worlhip. Primitive faints continued ftedfaftly in the Apoftles do^rine andfellowfhip^ and in breaking of breads and in U a prayersT, joS Gocts charge and call to Ser. XXV, prayers^ A6ts ii. 42. They could redeem many an hour in the week days, for godly conference and prayer ; we can fcarce give God his own day, with- out bringing fome of our work or pleafure into it. Journeys, relations, new habitations, and bufinefles in life, all of them were begun and fandifted by prayer: Now families prafefTing godlinefs are prayerlefs, unlefs one evening out of feven, or un- der fome fore afflidlion. Members of churches are unacquainted with the rules of fellowlhip, and -would be ignorant even of the ftated times of af- fembiing together to commemorate the Lord's death, were they not given notice of in the public congregation. There is a wearinefs of ordinances, and thofe that are purefl are moft burdenfom: And look into the land, how full are the fields, how empty the fanc- tuary ? Falls and days of humiliation are become a ridicule j and it is thought a damp upon mens fpirits, and a betraying our fears as a nation, when times are appointed for general confefTion of fia and for prayer. 3. We are gone away from our trufl and confi- dence in God. God alone is not exalted in the foul. It is a complaint every one may bring againft him- felf, Jer. ii. 13. ^ey have for faken me^ the fountain cf living waters y and hewed them out cifiernSy broken cifierns^ that can hold no water. The counfels of men, the power and fuccefs of armies, the afliftance of* confederates •, here have our hearts been, andGod has been too little in all our thoughts. At other times we have trufted in friends •, delighted in frames \ made faviours of our pad experiences, evidences, graces : Any thing naturally we had rather live by, than by pure faith. Sin is nothing elfe but a turning from one creature to another, to feek contentment and fufficiency fliort of God : Search thy life, foul ! fiit thy frames, and it will appear Ser, XXV. a hackpding People. 309 appear that thou haft been doing little elfe. The lite of moft, could it be obtained, would rather be of fenfe than of faith. Reeds of Egypt are rather chofen than the rock of ages. 4. We are gone away from God in converfation. Faith is nothing without fruit, nor gofpel truth without gofpel holinefs : What our blcffed Lord died for, was to redeem from fin^ not to give a licence to live /;/ it. There's no walking with God, but by walking in Chrift -, and he that abide th in Chrift^ the fajne bringeth forth much fruit y]o\\n xv. 5. Are thy thoughts fpirituai, thy fpeech favoury, thy mind and difpolition heavenly, and thy outward behaviour without offence ? Such are the fruits of the Spirit, and without them there is no walking with God. To walk in the ways of deceit, pride, opprefTion, uncleannefs, this is to live without God, to walk like men, who know nothing of the truth as it is in Jefus. It is in the nature of truth to fandlify and cleanfe the foul, Johnxvix. 17. O ! it argues great declenfion in the churches, when the ciiftoms, converfations, and ways of the world allure and pleafe them ; when they can call upon God's name at one time, and take it in vain at another; can go with the faints on the fabbath, and with finners to places of finful diverfions in the week ; can take Chrift for their Saviour, and make Mam- mon their God ; profefs to walk in love when they fit at the Lord's table, and have little elfe but wrath and clamour at their own. II. How muft our return to him be } I . With deep humiliation.— Senfe of fin will be- get forrow and ftiame for it : Ephraim fhall fa)\ What have I to do any more with idols ? Hofea xiv. 8. When God touches the heart, fin will become the greateft burden we ever hit. It is eafy confefling Kn by rote; but to confefs fin fo as to feel the guilt U 2 of 3 1 o Cod's charge and call to Ser. XXV. of it, to fee its filthinefs and defilement, to have an apprehenfion of the holinefs of God againft which it is committed, and the dreadful wrath which it hath deferved, this is hard work. We are come this day to take part with the juftice of God againft oyrfelves ; though juftice be fatisfied by Chrift, God will have it owned and acknowledged by us. Benhadad's fervants crept upon their knees, and fell proftrate at Ahah\ feet, when they came but to afk the life of their bodies ; We come to afk the life of our fouls, the life of three kingdoms ; the life and power of the gofpel, and every thing that is dear and precious to us as men and chriftians ; O ! how low ftiould we lie, what an abhorrence of ourfelves, what an indignation againft fin, what affeding thoughts of the patience and longfufFering of God ftiould there be here ! It is juft in God to deftroy us, to give us up, to remove his candle- ftick out of his place ; to make that nation our fcourge, whom we have been following in its fa- Ihions and lufts j to bring the cruelty of popifti difcipline upon us, when fo many have paved the way fo near to it in doftrine. Our return to God muft be with deep humiliation. 2. With real reformation. God's anger is increafed by mock- turns. We all declaim againft the evil of the times, and too much continue the pradlices. It is one thing to confefs fm with our mouths, and another thing to caft it out of our hearts. Our prayer ftiould not be the voice of nature for eafe, but of the Spirit for grace. Firft, pray that God would heal our land, and then, that he would fave it. Difeafes are beft cured at the root. Should the judgment we fear be removed, while fin remains, it would not be removed in mercy. Senfe of dan- ger begets fpeed and hafte; fin and you cannot part foon enough. Think, God's hand is lifted up ; the Ser. XXV. a backjlidi7ig People. 3 i \ the fword is drawn to avenge the quarrel of his covenant : Shall I linger when judgments make hafle ? ^hat which 1 know not^ Lord teach me -, and wherein I have done evil may I do it no more. Look wUo Jefus ; all flrcngth and grace is in him ; the author of your faith will be the finifher of it, Chrifl: .never yet did his work by halves. Our return to God, i£c. 3. Itfhould be with an eye to the blood of Chrifl : Without faith it is impojfible to pleafe God. No mercy is to be expedled for ourfelves, or for our land, but through the fatisfadlion and interceffionof ourLord Jefus Chrift. The bleffed Jefus in his perfon and i'ighteoufnefs, is the only meeting-place for loft and deftroyed fmners. We read, A5}s xii. 20. that when Herod was difpleafed with the wen of lyre and Sidon^ they came with one accord unto him^ and having made Blaftus theidn^s chamberlain iheir friend^ dejired peace ^ hecaufe their country was nourijhed by the king's coun- try. This is our cafe ; God is highly difpleafed with a finful land, a degenerate church, and a back- fliding peopk: What fhall we do ? Our country is nourilhed by the king's country ; w£ cannot fubfift without God, a God of Covenant and of Grace, as a church, or as particular believers : Therefore we come now to beg peace. Have we no friend in heaven, great with God ? That has a name and intereft of his own to ufe with the Father ? Yea ; we have. Chrift and his blood are ever before the throne ; he ftands, as a Lamb that had been flain, both to receive our prayers, and avenge our enemies. —Jacob wreftled with the -angel and prevailed, held God by his own ftrength. Chrift alone can fecure ' tunity now — confefs afterwards — /i'^ Spirit is a .*' Spirit of grace ayid fupplicatioUy anon there will be " indignation^ clearing y our f elf, vehement defire, &c." And thus gofpel- doctrines, through the corrupt . tendency of an evil heart of unbelief, become abet- tors of fin. Take heed, O take heed, when fuch is the hardening nature and tendency of fin. I may read my text again and again, and yet not read it too often, nor inforce it too particularly. Let him that thinketh heflandethy take heed lefi he fall. Once more, 4. Should Ser.XXVI. faints agaijijl the wcrfl frns, 233 4. Should you be reftored after your falls, the fruit of fin will be exceeding bitter. Bavid com- plained of broken bones, Pfal. li. 8. And of the ar- rows of God flicking faft in his fiefh, Pfal.xxwul 2. Peter carried the marks of his fall, as it were, to the grave, and therefore always prefles humility and godly fear upon himfelf and others. Will it not be a bitter refledlion all your life long. O how have I difhonoured God, an holy, great and gracious God ; how have I abufed his mercy, defpifcd his law, grieved his Spirit and his faints ^ I can never, by all my repentance, wipe off the reproach which I have brought upon his good ways, in the eye of the world ; a pure and holy religion is become loath- fome through my fin ; here am I, but what have thefe Iheep done ? I cannot be called bad enough ; but the church of Chrift, to which I ftood related, why muil they fuffer, when they dealt fo impar- tially for Chrifl, fo confcientioufly, tenderly and brotherly by me } Would to God, thefe things were more thought of and more laid to heart by us all ; fure there is a need that we do it. Wherefore^ the word refers to us as a church, and it fpeaks to every one as members in particular. Wherefore let him that thinketh heftandeth^ take heed left he fall, Many.other reafons might have been added, but thefe muft fuffice, for it is time I haften to a clofe. Therefore, Infer, i. If the heedful are in fo much danger, what muft. become of poor heedlefs fouls ! If thofe who have fuch advantages to help them to ftand, may neverthelefs fall, O ! how fad muft be their cafe who have none at all, who were never built upon the rock of Chrift, never knev/ what it is to walk heaven- ward .^ Sleepy you are now, you are faft afleep ; but if not awakened before, you muft awake in hell. O Sirs ! let me tell you, there is no fuch thing as a feared confcience there. There . : . their 234 Heed necejfary to the leji Ser. XX VI. their worm dieth not, nor is their fire quenched. Your tempter will there turn your tormentor, and all the opportunities you have had of hearing of your danger and the means of recovery, come in againfl you, to aggravate your condemnation. And to whom fware he that they jhould not enter into his refiy hut to them that believed not ? Heb. iii. i8. Poor heedlefs fouls, if mercy and grace prevent not, will be eternally ruined fouls. Infer. 2. Is he that thinketh he flandeth in danger left he fall ? How humble fhould this make us in our own eyes ! how pitiful and tender towards them that are fallen } God refifieth the proud^ but giveth more grace to the humble : Walk humbly, walk dependently, or elfe you'll never walk fafely : You may have faith and all knowledge to difcern niyfteries ; it may be, you may be able to teach your teacher ; but remember it is a good thing that the heart be eftablijhed with grace^ not with meats, That is the foul's balaft, which keeps it poifed ; it is the foul's food which keeps it alive ; Grace imparted from Chrift's fulnefs, not grace inherent in us, is the chriftian's great prefervative from all fin and temptation to it. When I fee a profeflbr read in philofophy, it may be, or the controverfies of the day, that can talk glibly upon any fubjedt, and give a reafon (at leaft he thinks he does) to any queftion offered -, what (I think prefently) is the man's tem- per and frame ? Does he know his heart } Is he con- verfant within ? How goes the life of God on in his foul ? Is he humble, watchful, given to prayer } Then he ftands on firm ground, or elfe all his head- knowledge does but expofe him the more to fome flrong blaft of temptation. He falls fooner than another, becaufe the ground whereon he ftands is more fiippery ; and then the head being full, and the heart fo empty, he is lefs poifed, and fo lefs fteady than others of the common rank of chriftians are. Ser. XXVI. faints agchifl the worft fim, 3 ? ^ are. Be ye clothed with humility^ is Peter's diredlion • whatlbever other grace is hid, let this ihine. And then be tender, pitiful and compalTionate to others fallen, ^ou Jlandeft by faith^ therefore be not high- minded but fear. Once more. Infer. 3. What a blcfllng is the care and watch of a gofpel- church, when fo many are our tempta- tions, fo great our dangers. It was Cain\ reply to God, but it was never adopted by Chriftians, Am I my brother's keeper ? We are all members one of an- other; and as it is in the natural body, fo ought it to be in church-feliowfliip and relation : Are wc not concerned that an eye do not go out, an arm wither, or a leg be broken ? So ought we, that neither ourfelves, nor any of our number walk un- worthy of our holy profeflion, or feem to come fhort of the reft fet before them. Sufpicious vain conjectures and evil furmifes, as the Apoftle calls them, are one thing ; godly jealoufy is another ; this has for its end God's glory and the good of fouls ; and fhews itfelf in love, tendernefs, prayer and exhortation ; the other rife from pride and envy, and open in whifperings, backbitings and flander. God forbid, that leaven fhould fpread fo much as it does in gofpel-churches ; but it is the glory of a church when they watch over one another in the Lord, provoking one another to love and to good Works. And were I dying, I fhould recommend 7«^^'s ad- vice to the church as my laft legacy, ver, 20. But yey beloved^ building up yourfelves on your moft holy faith ^ praying in the holy Ghofi^ keep yourfelves in the love of God, looking for the mercy of our Lord Jefiis Chrifi unto eternal life, To him be glory in the churches^ world without end. Amen, SERMON 336 ne faint i importunity Ser. XXVII. SERMON XXVII. The iaints importunity forZion's profperity. I SAiAH Ixii. 6, 7. I have fet watchmen upon thy wallsy O ^eru- falem^ which JJjall never hold their peace, day nor night : Te that make mention oj the Lord, keep not filence -, and give him no rejl, till he ejiablijh, and till he make Jef^ufalem a praije in the earth. IT is a truth which holds good both in fcripture and»experience, that the care of Zion Hes at the bottom of all God's powerful adlings among the fons of men. All that he is and does, in the me- thods of his common and extraordinary Provi- dence, is for the fake of his church and people, ■which is the principal caufe and intereft he has in the world. You will not think it therefore ill- timed, if amidft bur prefent apprehenfions, dangers, hopes. Ser. XXVII. for TAon' s profperity, 337 hopes, fears, as a nation *, you are direded to a prefent immediate duty which concerns the church ; which is indeed the fubilance, the fecurity and glory of any land. In the former verfes we have God's promifes to raife his church out of a low afflidled ftate, into a condition fo glorious, that fhe Ihould be the admiration and joy of diftant lands: ^he Gentiles jhall fee thy right eoufnefs^ and all kings thy glory. Here we are told by what means and inftruments this great work Jhall be brought about. I have fet watchmen^ &c. The thing is fpoken of as already done, to fhew its certainty ; by thele watchmen are meant, either godly magiftratcs, or faithful minifters, whofe bufmefs it is, as men in public place and authority, to Hand centinel, and to difcover whatever might be of prejudice to the fafety and quiet of the church : Then may we ex- pe6t glorious times to attend the churches, when magiftrates and minifters fet their fhoulders to the work of the Lord ; when the fword is not held in vain, and vice does not triumph in the perfons and examples of them by whom it fliould be pu- nifhed. Thefe watchmen are faid, never to hold their peace^ day nor nighty to fhew that they conlulr, pray, and ufe all means to promote Zion's profpe- rity, in good and bad times. Let the approach of the adverfary be open in the day^ they fee it •, or if the accefs be more fecret and hidden, in the nighty they feek to God for the people ; and triiey inform the people from God : 1 have fet watchmeft^pon thy walls. It is not fo well agreed, who are » be un- derftood by the next claufe, ye that 7nake mention of the Lord, Some think there is a reference in the words, to a cuftom which prevailed among the kings o^Judah and Perfta^ who had xhtn Mafkiriui^ or recorders, by whom they were put in mind ot y things * This Difcourfe was preached In the time of the late Rebel- lion 1745. 338 "The faints importunity Ser.XXVIL thinc-3 which were neceflary to be done for the good of the commonwealth : It belongs to mini- iters from their office, to put God in mind of his people and of his promifes : tVe^ fays the Apoftle, will give ourfelves continually to prayer ^ and to the miniftry of the word^ Ads vi. 4. Others fuppofe, that God turns himfelf from them to the body of the people : Let every one that profefTes God and Chrift, that has an intereft in the. promifes, a con- cern for Zion^ not keep filence. The caufe of Chrift is a public caufe, wherein every true be- liever has intereft. In Zionh peace we have peace: Therefore pray for the peace of Jerufalem^ and give him no reft or quiet. God is then faid to heftlent^ when he gives no anfwer to his peoples prayers ; and to reft^ when there is a ftop in thofe deliver- ances and falvations, which ufe to be wrought by him at the importunity of the people. Pkad^ cry^ wreftle^ take no denial till you get what you are pleading for. Z/Ws eftablifhment is what God has promifed, and what he is,purfuing by all his dif- penfations : what he loves to hear you concerned about : Therefore give him no reft till it is done. By Jerufalem is meant, not the city of Jerufalem^ but the church which was in it : According to which the gofpel church is called, Jerufalem which now is ; and the whole colledion of believers, when they o-et to glory, is called the heavenly Jerufalem^ Heb. xii. 22. God's promife to eJlabUfh it, fuppofes, that it is a building, weak and tottering in itfelf ; and its being made a praife in the earth fuppofes, that it is an unregarded, contemptible thing to moft men ; or the meaning is, when God himfelf eftabUflies Zion according to his own promife, his work therein will be fo glorious, that all the world will admire it and praife him for it ; Ihe Ihall ap- pear to be the perfe^ion of beauty^ and God fhall be renQwned Ser . XXVII. for ZiQvCs profperity. 33^ renowned in her praifc and glory, as the author of it all. In the words there are three things, Firft, That the church of Chrift is hable to manj Ihakings -, there are fome things which to prefent fenfe feem to loofen and weaken it. Secondly, That God will fettle his church, fo as that Ihe fhall become a praife in the earth. And, Thirdly, That it is the duty of every one, who makes any profeflion of Chrift, or who has any concern with him, to give him no reft, till this great event is brought about. In farther difcourfing upon thefe words, as God is pleafed to help, I would ihew, I. What are thofe ihakings to which the caufc and church of Chrift are expofed here in the earth. il. Shew when God may be faid fo to eftablifli his own caufe and church, as to make it fa- mous and renowned among men. III. What muft be done by every one that pro- fefles Chrift in order hereto. And fo apply. 1. What are thofe ihakings to which the caufe and church of Chrift are expofed in the earth. Thefe arife either from outward violence, or inward decays. And they refpedb either the being, or the blefling and comfort of the churches. I. There are fhakings to which the caufe of Chrift is expofed, which arife from outward vio- lence. The kings of the earth fet themfelves^ and the rulers take counfel together^ againft the Lord^ and againft his anointed^ Pfalm ii. 2. As foon as ever Chrift was born, he was perfecuted. Jhel^ one of the firft profelTors of religion, became a niartyr for it. The princes of this world have a notion, that Chrift*s kingdom and theirs are incompatible: Y 2 'I'^^^re- 340 T^he faints importunity SfeR. XXVII. iherefore^ fays 'Pharaoh^ let us deal wifely with themy left they multiply ^ and join unto our enemies ^ and fight againft us^ and fo get them up out of the land^ Exod. i. 10. And it has been a maxim of ftate-policy ever fince, excepting in a very few inftances, to opprefs, and vex, and afflid the people of God, to prevent any danger or dread of an infurreftion from that quarter-, yea when God has employed any of the kings of the nations, as inftruments in their deliver- ance, the work has been carried through fuch a mul- titude of hindrances, oppofitions, and dangers, that God himfelf has eminently appeared to have been the Saviour, by whofe hand foever the falvation has been fent. As foon as the foundation of the fecond temple was laid by Cyrus^ an edid was pub- lifhed by the fame hand to flop the building ; this muft needs have been a great Ihock to the godly at that time. Afterwards, in the reign o^ Jrtaxerxes, Tobiah and Sanhallat confpired againft the builders, fo that they wrought with one hand in the work, and with the other hand held a weapon, Neh, v. 1 7. Sometimes the fhakings, to which the church is ex- pofed, arife from outward violence. 2. There are fhakings which arife from inward decays, A building will lliake and totter, and grow ruin- ous, without any outward violence, if the founda- tion is undermined ; or if the pins and faftnings, whereby it is held together, decay. This is the cafe, Firft, When gofpel-truth is perverted or denied. Chrift is the foundation of every gofpel-church : Not a ftone in the fpiritual building, but is laid on Chrift, and derives all its life, growth, ftrength, and fupport from him. Other foundation can no man tny^ than that is laid^ which is Jefus Chrift^ i Cor. iii. II. To fubftirute other things inftead of Chrift for acceptance, fuch as moral righteoufnefs, difpofitions for Ser. XXVII. for Zion'i profperity. 34 1 for grace, evangelical repentance, faith, holincfs, &c, is to go off the foundation, or to lay fome other foundation than that is laid. Can a building iland that is moved off the foundation ? No more can any church which does not hold Chrift the head -, or which does not indeed grow, and make increafe in him, Ephef, ii. 20. All gofpel-dodtrines center in Chrift; and fo far as one is perverted, another negleded, and a third denied, fo far there is a weaknefs, and decay in the foundation : The building muftgrow loofc; one ftone cannot fupport the other, if there be no foundation which fuftains the weight of the whole. Secondly, When gofpel-holinefs is negleded, fm eats put the ftrength which is in the pins and taft- nings of the building ; it makes ordinances ufelefs, promifes faplefs, and leaves the houfe deftitute of the prefence of Chrift, who is the great mafter of affemblies. Sbiloh itfelf became an hiffmg when God left it : Divine inftitutions have no more power to eftablifti and keep a church together, than bare human appointments, when God withdraws his pre- fence and Spirit from theni. A church's ftrength and ftability lies-in thofetwo words, Amm'i^ ye are my people ; and Jehovah Sham- mah^ the hord is there. Indulged, allowed fins, in a church, are like a weaknefs and diftemper in the bowels ; when the vitals are touched, every part of the body feels it \ either healing or death mult come foon. See, brethren, Vv'hether the prefent weak and tottering ftate of the church does not.arife from a difeafe in our bov/els, from fome inward decay. Eftablifliment will not come to the churches till all grounds of controverfy between God and them be removed. Thirdly, When love is not cultivated, and kept Vp among profciTors, the church is Ihaking and growing 342 The faints importunity Ser. XXVIL growing ruinous. As there is a communion we all have with Chrift the head; fo there is a communion we all have one with another, oh which the beauty and flrength of a church in great meafure depends. Jerusalem \^ fpoken of as a city com pad together, FJalm cxxii. 3. And the body fitly joined together^ and compacted by that which every joint fuppliethy ac- cording to the effectual working in the meafure of every party is faid to make increafe to the edifying itfelf in love, Ephef. iv. 15, 16. Love is that which edifies and ftrengthensj it is like the cement of the build- ing which keep the ftones together ; without this, though the ftones lie upon the foundation, yet are they leparated one from another, which necelTarily infers weaknefs. A church full of love, is a church well built up ; all parts, gifts, attainments, graces, will not edify and eftabUfh without it : The ene- mies of Chrift know this, therefore it has been their fettled maxim, firfi divide^ then dejlroy, Happy difpenfation v/e are at prefent under, if in the ilTue it brings profefibrs, members of Chrift, and his churches to abound in love one towards another. Divifions in affection loofen and ftiake us, as well as divifions in judgment : Thus concerning our firft general head, What are thofe ftiakings to which the church is expofed here upon earth : They are fuch that arife from outward violence, and inwar4 decays. But, II. When may God be faid fo to eftablifh his church and caufe, as to make it a praife in the earth. You may eafily obferve the words refer to a more glorious day than our eyes have fcen : Nor does this glory confift barely in temporal, but in fpiritual bleffings. Arife^Jhine^ for thy lighl is come and the glory of the Lord is rifen upon thee^ I fa. ix. i. God with and in her, is the church's exceilcncy. Chrift in his churches makes Zion glorious. 'lY; make up this praift and renown which Zion is faid to Ser. XXVII. for Zion'i profperity. 343 to be, as the fruit of God's eftablifhment, there arc four or five things. As, 1. Abundance of light and knowledge. The foundation of Satan's kingdom lies in darknefs •, the beginning of Chriil's, and the eftablifliment of it, is in light. So far as Chrifl is known, reliilied and lived on, fupport and eftablifhment are conveyed to the church, and every believer's heart ; /Ibide in mey and I in you. Hence believers are faid, to be rooted and built up in Chrijl^ and ejiablified in the faith. Col. ii. 7. Where there is a fl:iaking in our faith, there will be a wavering and unfteadinefs in our hope, love, zeal, and all other chriftian graces. Therefore, fays the Apoftle, let your love abound yet more and more^ in knowledge^ Phil. i. 9. And it is promifed, when that glorious day begins my text fpeaks of, that the earth Jhall be full of the knowledge of the I^ord, as the waters cover the fea^ Ifa. ii. 9. There fhall not be one corner of the heart empty, which this knowledge of Chrift fhall not fill : Our indiftind, uncomfortable apprehen- fions of Chrift, and divine things, fhall in a great meafure vanifh ; there will be more of the Spirit of revelation in the knowledge of Chrift. God will vifit the fpirit of his people in, a more immediate way than now he does^ leading them into his fecret; feafting them with his love-, and caufing them to know divine and fpiritual things for their good ; they fhall fee interefl in them, and have as afTured perfuafion ot them, as they have of the moft {^.Ti- fible things. Then fhall the church be fo eftabliflied as to be a praife in the earth, when God gives her,- abundance of light and knowledge. 2. When he gives her high degrees of holinefs^ Nothing makes a church more ftrong in itfelf, or more renowned before men, than this. The power our forefathers had with God, made them more. the v^onder ^nd dread of the nations, than all the y \ n^ili- 344- The faints importunity Ser. XXVII. military force and condu6l they had as men. Let us flee from them^ for Godfighteth for them. There is a blefled day coming on, when the Lord fhall have purged the filth of the daughter of Zion^ hy the Spirit of judgment^ and hy the Spirit of burnings Ifa. iv. 4. God interells his people in holinefs, that they may be interefted in fafety, that fafety which is the fruit of his promife and covenant. Their inward cor- ruptions ihall be fearched out and confumed, about which he has contended with them fo often, and fo iharply ; and the Lord will create upon every dwelling- place of mount Zion^ and upon her affemblies^ a cloudy and afmoke. Yea, fuch Ihall be the fpirit of be- lievers at that day, that there fhall he upon the hells of the horfes^ Holinefs unto the Lord; and the pots in the Lord's hoiife ffoall be like the bowls before the altar ; yea every pot in Judah and Jerufalem fhall he Holinefs to the Lord ofhofis^ Zech. xiv. 20, 21. Men fhall go about their civil employments in life with holy thoughts, defires, affedions and aims : They ihall be more fpiritual and heavenly than we are in our attendance upon God in folemn ordinances. No infant of days fhall be found •, none weak in know- ledge or grace. Chriftians fhall not be full of doubts, fears, witherings, difcomfort : The trees of the Lord fhall be full offap^ and Zion fhall no more he termed forfaken^ verfe 4. Blefled time this I the church will verily be the praife and admiration of the nations, when God himfelf is her defence^ her firength^ and her glory. 3. There (\\i\\\hQ abundance of peace y Pfal. Ixxii. 7. In his days (fpeaking of the time vv'hen the Mef- fiah's reign fhall be from fca to lea) Jhall the righte- ous flourifo ; and abundance of peace fo long as the moon endureth. Where there is growing holinefs and fellowfhip, there will be peace. This is one ot the fird fruits of the Spirit, GaL v. 22. Peace not only from outward perfecution and trouble, but pc^ce Ser. XXVII. for Zion' s profperiiy. j^r peace in their owq confciences, and peace one with another. No dilagreement in dodrine, no diver- fity of worfhip, no jealoufies, oranimofity ot fpi- rit, through pride, lelf-feeking, vain- glory, and other remains of the flefh. In that day tbeiejhall be one Lcrd, and his name one^ Zech. xiv. 9. Love to Chrift and concern for his caufe and glory, Ih^il fwallow up every other intereft. Chrift wili be all to their fouls in point of truft, teliowdiip, and complacential delight ; and he will be in all their thoughts, converfes, aims, defires, prayers, and praifes. 4. There fhall be a multitude of converts. In God's time there fhall be no feat or office vacant in our churches. JVko are thefe that fly as a cloudy and as the doves to their windows! lia. Ix. 8. They came with fuch fwiftnefs and eagernefs, and in fuch troops and multitudes, that the church her- felf is filled with admiration at it. We look round about us now and think, fliould God take away this and the other member who feem pillars, that part of the church to which we belong muft foon tumble down ; it looks as if we could not be upheld except thefe abide with us : But God's thoughts are not like cur thoughts. Cannot he as eafily create now, as heretofore ? Regeneration was always creation work. The refidue of the Spirit is with him. It i:j Chrifl, not men, that bears up the pillars of the ftate and the church. The foundation of God's houfe is hidden and outi of fight ; it lies in Chrift and the covenant, in God's own purpofe and pro- mife. When the day of Z/V«'s help, cftablilhment, and fulnefs comes, the right eoufnefs thereof jlo all go forth as brightnefs^ and the fahation thereof as a lamp that burneth^ it will be confpicuous and eminent to all. 5. When God fo eftablifhes his church, as to make her a praife in the earthy fhe fhall have a rich 346 ^he faints importunity Ser. XXVIf. rich fupply of all temporal good things. Mens natures fhall be changed ; their corrupt lufts and pafiions fhall be fubdued ; and all their riches, ho- nour, and power, fhall be employed for the fupporc of Chrift's caufe and kingdom. They Jhall not hun\ nor deftroy in all my holy mountain^ Ifa. Ixv. 25. And thou Jh alt fuck the hreaft of kings ^ Chap. Ix. 16. The enemies of Chrift fhall either be converted, awed', or removed : Perfecution and violence fhall ceafe, when Babylon the great is fallen, and fhall arife no more. Thou fhalt be a crown of glory in the hand of the Lord. Thus fhall God eftablifh his church 5 till which time they that make mention of the Lord, are to give him no refl ; which leads, III. To the duty of luch as make any profefTion of Chrift, with reference to this great and glorious day. Te that make ^ &c. I. This day of Zion^s eftablifhment and praife, fhould be uppermoft in ouv thoughts. That which has no place in our thoughts and afFedions, will have very little in our prayers. The church of old de- precated this as an abominable fm; Pfalm cxxxvii. 5, 6. Jf I forget thee^ Jerufalem^ let my right hand forget her cunning •, if I do not remember thee^ let my tongue cleave to the roof of my mouth, Abfence did not lefTen affc6tion ; many of them knew but by re- port the glory of old-teftament worfhip, beingborn in Babylon : But their hearts were in Zion \ things which are diftant, are neverthelefs defirable. An- tichrift's ruin will be fudden, her plagues fhall come upon her in one hour. All the changes we fee or hear of in ftates, kingdoms or nations, pre- pare the way to Zion\ advancement, and her ene- mies ruin. Let this great event be in the thoughts of all them that love Chrift. 2. It fhould be continually in their prayers. The promife is the warrant of faith, and the rule of prayer, whatever difhcukies lie \\\ the way of it. God Ser. XXVII. for ZionV prosperity. 3 47 God has chofen Zion^ it is his own lot and portion; it is Chrift's fpoufe •, his body's fulnefs and glory. Men and devils are up in arms againft it. What can be a more feafonable time, to be the Lord's remembrancers, than now ? In the mount he has been feen \ in the mount he loves to appear ; when every one feeks to deftroy Zion^ it is God's ufual courfe to help her, Ifa. Ixiii. 5. And I looked, and there was none to help-, and I wondered that there was none to uphold, therefore mine own arm brought falvation unto me^ and my fury it upheld me. When he begins to give mercy, he pours it upon us, fo that there is fcarce room to receive it : And terri- ble things are fometimes the way to eminent falva- tions. Pfalm Ixv. 5. By terrible things in righteouf- nefs wilt thou anfwer us, O God of our falvation. Prayer helps the promife to bring forth. Gc, lays Hezekiah, to Ifaiah the fon of Amoz, ted him this is a day of trouble, and of rebuke, and blafphemy ; for the children are come to the birth, hut there is notfrengib to bring forth; lift up a prayer for the remnant that iS left, Ifa. xxxvii. 3, 4. God is, in this day, humbling us for our confidence and ftupidity, and brin*. ing us to our prayers. Prayer for Babylon's dovnlai, and Zion's glory, is the prcfent duty of fuch as make mention of the Lord. 3. Prayer for Zion\ eftablifhment muft be with an holy importunity and conftancy. It is not the work of one day, but of every day •, the bleffing prayed for, has every other blefilng and mercy in the bow- els of it. If God does but remove our fms, and quicken our graces, and fettle 01: r iaitli and confi- dence in Chrift, doubt not but he will fubdue our enemies. Is it not one caufe, why God has fuffered thck popip foes to prevail io far, that our prayers have no more been bent againfl: xhtpopiJJj caufe? O ! it is a time for fervenr, importunate prayer. Enter into God's retirings > urge his promiJfesj fhew him, 348 The faints importunity Ser.XXVIL him, as it were, the perfon and blood of the dear anointed ; take no denial, yacoh had power with the angel, and prevailed. In Hke manner tell him, you muft lie at his feet, mufl be a conftant fuitor, till he gives fome good word whereon he will caufe your foul to hope. Keep not filencey and give him no reft. 4. Zion^s friends are called to pray and work. The former branch of the verfe commands adion : I have fet watchmen upon thy walls^ Jerufalem, It is hypocrify to afk in private, what you would not be glad to do in public. Your time, gifts, fub- llance and lives are God's. Can you encourage a gofpel-miniftry, a proteflant King, a faithful fol- diery ? Do it. Let every one look into, his own heart, and fee wherein he can help the church or ftate ; you are called with thefe, as well as your prayers, to the help of the Lord againft the mighty. The ufes follow. Use I. Is the church expofed tp many fhakings? Then let not prefent troubles feem ftrange to us. Not our liberties lb much as our religion is what the enemy is aiming at. Pcpiftj Priefts and Jefuits, by whom this vile rebellion has been flirred up, are (tt againft Chrift and his gofpel. But a hard tafls: they have to fight againft- him, who is the King of kings (ind the Lord of lords. Zion has outlived every perfecution and trial hitherto. The church is the fakft part in the whole uni verfe : Here am I in the midft of you. Where Chrift is, there may be danger, but there fhall be fafety in the end- And he fhali be for a fanEiiiary : This man^lhall he the peace ^ when the Affyrian cometh ivto the land^ Micah v. 5. Use 2. We fee why it is the church furvives all (1 angers : It is hQ.C2iu{t glorious things are fpoken of her., which are not yet fulfilled. So long as there js a promife unaccompliftied, the church is invinci- ble. When churches fail, there is a caufe, and in- 3 tereft Ser.XXVII. for Zion* s profperify. 349 tereft of Chrift, carried on in the hearts of fome hid- den ones. Elijah thought himfelf alone in his pro- feflion and zeal, till God convinced him of his miftake. The glorious inhabitant^ that is, Chrift, fecures the houfe : And as he is the owner, fo he is the watchman or keeper of it : He that keepeth Ifrael^ fieither Jlumbereth nor Jleepeth, The whole world ihall ftand no longer, than till Chrift hath fulfilled his promifes made to his church and caufe. Use 3. Are all that make mention of the Lord to give him no reft. Then let us lay afide all other fmall- er matters, and unite in this : Variance, heat, and refentment -, it k no time for them : Count all be- lievers friends, and let all your thoughts, prayers, and endeavours, be againft the common enemy. Zion has been more ftiook and weakened by the diffenfions of thofe within her, than by all the oppofition of the world that is againft her. Ridley and Hooper could never agree about black and white in King Edward's days \ but (as one of them exprefles it) they could afterwards agree in red: When God puts them together into fuffering, tears and blood, they could love and live and die together as brethren. Let us agree to humble our- felves before God, to put our prayers into one joint ftock, to believe and cry, and wait, and give God no reft, till he eftablifto, and till he make Jertifalem a praife in the earth. SERMON 350 I'he good-mil of Chrijl Ser.XXVIIL SERMON XXVIII. The good-will of Chrift the beft of blejiings. D E u T. xxxiii, 1 6. middle claufe. ■ And for the good-will of him that dwelt i?i the buJJj. THIS chapter contains an account of the blef- fing wherewith M?/^^ the man of God blefled the children of Ifrael before his death : It is exprefTed partly in a way of prayer, denoting what his ibul earneflly defired anight be, and partly in a prophetic fpirit, fignifying what God had ordained Jhould be. Mofes was juft now finifhing his courfe, this was his Jaft interview with the people, and his lafl ad among them ; he dies blefling God, and blefling them. How fweet is it for a faithful paftor, in this fpirit and frame, to take his laft farewel of thofe that have been committed to his charge by the great Ihepherd of the fheep ! But this is not every one's mercy •, every one is not allowed thus to blefs the people, and fee the good land, and die as Mofes the fervant of our Lord did \ however, the death by Ber. XXVIII. the left of blejfmgs. 35 1 by Which we fhall mod glorify God, is more to be fought, than that with which we fhall be mod pleafed ourfelves. The words now read are part of Jofeph's blefllng, wherein Mofes prays for temporal good things fn all their plenty, variety and fweetnefs ; Blejfed of the Lord be his land^for (or by reafon of) the preci- ous things of heaven^ for the dew, &c. But thefe, if compared with what follows, are fmall things* And for the good-will of him that dwelt in the huflo. This was the utmoft Mofes himfelf could afk, or they enjoy. Take the words as referring to Jofeph's land as a nation, the obfervation is this ; God's grace and gofpel^are the greatefl bleflings which a nation can enjoy. For what nation is there fo greats who hath God fo nigh them, as the Lord our God is in all things that we call upon him for, Deut. iv. 7. The glory of a nation lies in the prefence and favour of God ; how happy is Great Britain in this refped, did we but know and improve our mercy! But what I purpofe from the words, as the Lord fhall help, is to confider them in a clofer relation, as exprelTive of the grace and good-will of Chriil to his church, and their great duty in valuing, prizing and feeking this good-will above all other things ; for the tribe of Jofeph may be confidered in their covenant- relation to God, and their fellow- fhip with him in ordinances, as exprefTive of the church and people of God. It is not our number, or our riches, or our judicioufnefs, or our love to one another, which make us truly honourable, or ne- cefTarily imply in them foul-profperity ; there may be thefe things upon lower confiderations. Know- ledge and experience, and heart and converfation- holinefs do not always go together; and there may be by-refpe6ls, for which members of churches may love one another; interefl, agreement in principles and aims, may promote this, abftra(5led from that love 352 "The good-well of Chrift Ser.XXVII?. love we bear to Chrift, and which we fliould liave to one another, as bearing his image. The good- will of him that dwelt in the hujh^ if this be not amongft us, and upon us, we may be left to lean- nefs of foul and fpiritual want, notwithftanding all outward profperity, beauty and order. So that the obfervation from the words fhall be this : Doctrine. The favour or good-will of Chrift, who of old dwelt with Mofes in the bufh, is to be fought by believers, as the greateft and beft of all blefTings. Mofes prays it may be amongft them, which fhews how much they ftand engaged to afk it for themfelves. In difcourfing on this fubjed, I will endeavour, I. To ftiew what this good-will is, and whofe it is. II. Why it is thus particularly defcribed, as the good-will of him that dwelt in the bufti. III. Confider how, or in what manner it is to be fought. IV. Wherein confifts the greatnefs of the blefT- ing, which renders it fo well worthy of all our feeking. I. I am to ftiew what this good-will is, and whofe it is. To this I anfwer in general, It is the love and free favour of Chrift to all his covenant people ; that grace of his, in which there is con- tinuance, which he ever bears towards them that are his. The beft interpreters render the word favourable accept atton-y by which two things feem to be intended, Firft, That our Lord Jefus Chrift ever bears good-will towards his people ; his love, his whole heart is theirs. And, ISecondly, This favour and good- will he is pleafed to difcover unto them for their edification and comfort; nere (fays he, fpeaking to his fpoufe) will I give thee my loves y Solo- Ser. XXVIir. the bejl of bleffings. 353 Solomon's Song, vii. 12. I will (hew thee how full of grace and mercy I am. Firft, Our Lord Chrijl ever bears a good-will towards his people. He is the glorious perfon here fpoken of i it is his love, his favour, his good-will ; Jehovah God-man, who in his appearance in the bulh gave the church a type of his taking our na- ture, and in his divine perfon dwelling therein (m( r^ bf which afterward). This is evident from Stephen's apology to the Jews, where he calls him the Lord, Ads vii. 31. The voice of the LORD came unto him \ and ver. 33. "Then faid the LORD unto hi?}2, &c. And where we read of his appearance, Exod. iii. 2. he is reprefented as faying, ver. 6. lam the God of thy father., the God of Abraham , the God of Ifaac, and the God of Jacob. And Mofes hid his face., for he ^uuas ttfraid to look upon God. ^nd the Lord faid., I have furelj feen the affli5iicn of my people — and I am come down to deliver them., dec. Now this blefled and glorious perfon alv/ays bears his people good-will; they are precious and honour- able in his fight, they are highly favoured -, his thoughts towards them are thoughts of peace, and fo they were from eternity, Mic. v. 2. ^Fhofe goings forth have been from of old., from everlafling. Then his heart Hood towards poor fallen man, and his de- lights were with the children of men. Pro v. viii. 31. All that he did afterwards in time, when he was manifefl in the fiefloy and all that he is doing now in his exalted ftate, proceed from his love and good- will ; ftill he wears our nature, appears in our caufe, adts in our name, and reprefents our perfons : It is for this caufe, that the Father hath given him power over aU fleflj^ that he fhould give eternal life to as many ashehath^iven him., Johnxvii. 2. The church is his fpoufe, his body, his fair one ; there is a gra- cious acceptation given to our perfons, and a gra- Z cious 354 The good-will ofChriJl Ser. XXVIIL cious acceptation of our fervrces j we are clothed in his garments, and made comely through his comelinefs put upon us ; the graces which appear in our worlliip and walk, are his own fruits ^ not only what he has aright to, as our Lord, but what he works in us as our Saviour and Head. Every difpenfation of Providence is for our good ; the foreft ftrokes that befal us come in love ; when per- fecuted, forfaken, made a lliame of before men, his heart (lands towards us the fame as ever -, under- math are the everlajling arms : We endure the fire,, and come purged and refined ou: of it. There is good-will in his heart, his purpofes, and all the works of his hands, whatever the outward appear- ance of things may be. This is one thing intended by the expreflion in my text. But, Secondly, This favour and good-will Chrift is pleafed todifcover to his people for their edification and comfort. Solom. Sc^ig, ii. 4. He brought me to the hanqueting-houfe^ and hts banner over me was love^ that is, there he fhewed me all his fulnefs and glory as my Chrift, my God. Believers have a fellow- fhip with Chrift-, they partake and, as it were, Ihare with him in all his mediatory fulnefs ; it is for their fakes God^ his God^ hath anointed him with the oil of gladnefs above his fellows^ Pfal. xlv. 7. His love is a love that pnjfeth knowledge ; it is too great to be known, fo as to be comprehended, but not fo as not to be fweetly tafted and felt. Thy love is better than wine^ fays the fpoufe, on account of a frefti experience ot it given in Solomon's Song i. 2. Becaiife of the favour of thy good ointments^ thy name is as ointment poured forth^ therefore do the virgins love thee, Chrift hath inftituted fpecial ordinances both und^ t!ie old teftament an4the new, on purpofe to lead his faints into fweet and endearing views of his favour and good-will : What was the fprinkling of the blood of the Pafchal Lamb de- figned Ser. XXVIII. the bejlofblefrings, 355 figned for ? The rock that followed them all along the wildernefs ? The ark of the covenant and the mercy-feat, with the cherubims covering it ? What ^^XQ all thefe things dcfigned for, but to give old teftament faints a view ot his good-will, who was their furety and mediator ? Why did he fo often aflfume a vifible fhape, and prefent himfelf before them in the form of a man ; but that he mi to the confcience, brings peace, hope, joy, Gifr. into the foul, and works in it a meetnels for glory. His great work is confolation, therefore we pray for the communion of the Holy Ghoft •, becuuic confuered under this character, he is the author of all that communion which believers have with Father and Son; by revealing the love of each per;on, and alfo drawing out believers hearts to the ac^tings of eftcem, faith, thankfulnefs, delight, reft, wherein commu- nion confiits on our parts. As for the bleffed Jefus, grace and good-will are the great bleflings believers eye in him, and are to apply to him for. Te know, fays the Apcflle, the grace of cur Lord Jefus Chrifl, who though he was rich, yet for your fakes he became poor, that ye through his poverty might be rich, 2 Cor. viii. ^. There ia grace in his perfon, and grace in his purchafe-, our beloved has procured eternal life for his faints, and all that mercy, help, provifion and comfort which they need in their way to it. / fat down, fays the fpoufe, under his floadovj with great delight, and his fruit wasfweet to my tafle, Solomon's Song, ii. 3.Thefe are bleffings given from Chrift as an hufband, dif- tindl from thofe given from God as a Father : There is no narrownefs in the covenant of grace, fave what we make by our own unbelieving frames. God is willing the heirs of heaven fhould have ft rong confolation in their way thither; therefore he himfelf is our father, helper, faviour ; all his perfections in the various excrcife of them, are a believer's : Chrift is alfo our head, furety, hufband, brother, advocate, l^c. The Spirit is our inter- preter that opens God's mind to us and ours to himi our comforter, fealer; and diftinCt fellowlhip believers 366 The good-will ofChrift Ser. XXIX. believers have with each glorious perfon under each of thele charaders. This good- will then is to be fought over and above what the Father hath pro- mifed on his own part in the everlafling covenant •, it is a prayer addreffed to Chrifl, a blefling which comes from him^ and as fuch is to be fought by every believing foul. Secondly, This good- will of God- man mediator is to be fought, as what alone z^xs. give life and liberty to the believer in all a^ls of gofpd-worfhip. Mofes^ as we have fuppofed, confiders the tribe of Jofepb not only in a national but in a church capacity ; and wherein confifts believers fellowfhip one with another, the beauty, order, glory of a church of Chrift in all afts of gofpel-worlhip, but in the pre- fence of him that dwelt in the buflj^ in his gracious acceptation and good-will ? This when experienced puts a power into ordinances, and life into the heart of worfhippers. Take away the perfon of Chrift as God- man, and the object of worfliip is as it were loft, for there is no going to the Father but by him. What can fmners do with an abfolute God? Take away Chrift's fufFerings, merit, righ- teoufnefs and interceftion, what plea can there be for faith ? And believers when they go in Chrift's name, yet if their fpirits are not taken up in the cxercife of faith on his good-will, grace and ac- ceptation, there is no nearnefs to God. Chrift's pre- fence is our life, we have none in ourfelves; gofpel- liberty is Chrift's purchafe and gift : Jf the Son make you free ^ then are you free indeed. With the Father you have communion in refped to his love, his free, eternal, unchangeable love ; but the acceptation of your perfons, and the fenfe of it, as well as the blefling itfelf, is given only in Chrift the beloved ; Who hath made us accepted in the beloved^ Eph. i. 6. Diftind communion with Father, Son, and Holy Ghoft follow, and defire to maintain j but a feparate, two- Ser.XXIX. the left of blejfings. 367 twofold foundation of a finner's hope you never read of, one confifting in God's good-wilJ as an abfolute God, the other in Chrilt's redemption, through whom he is reconciled to finners ; the grace of Chrift muft be firft known and Jaid' hold of before there can be any accefs to the good-will of God; that, as a fpringfhut up, a fountain icaled, fmful man is not the objedl of it, but fmlefs angels* and they ftand confirmed in Chrift, though they were not redeemed by him. It is the good-will of Chrift which gives life and liberty in all aofpei- worfhip, church-ordinances, prayer, preaching, facraments, cenfure; what are all without this? Lo^ I am with you always. There is the church's defence and glory, he hath fet her as a feal upon his heart, and as a feal upon his arm •, hers is his love; hers is his power. O! nothing cements a church together like this, the good-will of Chrift, drawn from his own heart and carried into theirs, into every one of them, fo that, as it is exprelfed in Solomon's Song, iv, 2. Every one hear twins ^ and none is barren among them. There cannot: be a barren lifelefs walk under the power and influeri^e of Chrift ftied abroad in the heart. Thirdly, This good-will is to be fought with great expectation and hope. The blelfed Jefus loves a fear which produces watchfulnefs in the foul, but he hates thofe fears which breed torment. The good- will of my dweller in the bufh, fays Mofes ; the good-will of my Lord and God, fay thou. Keep in view the fenfe thou haft had of paft grace and favour under thy burden, and grief for want of prefent tokens of it. If thou wilt believe^ thou /halt fee the glory of God^ John xi. 4c. fays our Lord to Martha \ not, if thou queftioneft, and doybteft, and canft believe nothing. When we go to a tried friend, and afk a new favour, we go to him as a friend, and prefume upon his friendftiip, that we ftiaU 368 "The good-well of Chrift Ser.XXIXo fhall not be denied •, experience gives boldnefs. Perfons do not ufe to go to fuch an one, ftill quef- tioning whether he is a friend, and faying, " it may *« be after all, I am miftaken." But O, unworthy frame ! in which we too often go to the Lamb of God, who bears us this great good-will; who hath loved us, and wafhed us from our fins in his own blood, arid in many a precious promife has fpokeri peace, and renewed his time of love to our fouls. Believer, thou art come in the gofpel, not to mount ^inai\ there was a bound fet about that to keep the people at a diftance, but thou art come to mount Zion^ and art called to draw near ; thou art come to Jefus the mediator of the new covenant, thy Jefus, who knows thy wants, and in meafure feels them; We have not an high-prieft who cannot be touched with the feeling of our infirmities^ Heb. iv. 15. His good- will arifes from fuch a fenfe of thy miferies, weaknefies and wants, as is attended with feeling, and produces fympathy towards the objedl beloved. Our fellowfhip is with that Jefus, who w^as all beauty and fuitablenefs in his perfon^ all love, pity and fatherly affedtions in his heart ; hence he is called the everlafting Father, Ifa. ix. 6; who has redeemed his fpoufe with his blood, bought out of the hands of juilice all fhe needs, and whd has all power in heaven and earth, by right of fonfhip and furetifhip. Who has helped thee hi- therto, and who has fent his Spirit into thine heart to fet thee about praying this very prayer unto hini now. Knoweft thou notj that the throne thou art approaching is a throne of grace ? God dwells in the manhood, the bulh is not confumedj our nature is advanced in heaven, as a token how high our perfons fhall foon be alfo advanced. Well then, come and feek this good- will, not as a fervant, but as a fon, not in the fpiritof bondage, but boldnefs. How fwcct would ordinances be, was this more a believer's Ser. XXIX. the bejl of blefjijigs. 369 believer's frame under them ? Mofes afks here as one who was fenfjble'God would grant. He had done too much heretofore, to deny him now. ^ Fourthly, This good- will is to he fought in its higher manifeftations, and afwcetcr experience of it from day to day. Mofcs leaves the degree wherein this good-will fhould be fhewn to Jofeph^ to the fovereignty of him in whom it dwells; but withal, the manner of exprefiion he ufes fhews that it was no fmall portion he afl, and running over, yet who willfljew r,:e any gcod ? They fee nothing worth cal- ling fo, in what they have already : Now, whence is this ? k arifes from a want of God, and Chrift^ and Ser. XXX. the hcjl ofBlcJJlngs. 3 S i and covenant- love, and good-will, to put a fwcctncfs. and relifli into creature-comforts, and to make up all creature deficiencies, yjbab dies, though at the head of a kingdom, becaufe he wants Nahotlfs vine- yard J Bavid^ in the midil of a wildernefs, has no want, becaufe the Lord wai his froe-pherd. Love in the purchafe, and love in the gift, let a believer but fee thefe, and creature-comforts always come with a bleffing. The v/orld would be nothing in a believer's inventory, were he not firfl to fee Chrilt his ; this puts a value upon every other blcfilno-. Children, and friends, and health, and riches, and honours ; it is the good- will oi Chrift that dwelt in the hujld^ which fandifies and fweetens all ; without this every thing that is good would be mi lung. Once more. Fourthly, The good-will of Chrift is a blefUng infinitely better than 2\\ oiUzvard hlejfmgs^ and makes up thelofso{ all. Fatil had no friend left, v/hen he mod needed friends : What then was his comfort, his fupport ? Why, the Lcrd was with him, and ftrengthened him. 2 Tim. i v. 16. At my firfi anfwer^ [before Ner6\ no man flood with me^ hut all men for - fook me : — notwithftandiftg the Lord flood with mc^and ftrengthened me. Believers of old took patiently the- fpoiling of their goods, and the torturing of their bo- dies i now, what encouraged them fo to do ? Out- ward encouragements they had none ; it was a look- ing tojeftts, and his good-will towards them, who endured the contradiElion of /inner s againft him f elf. Hence alfo the church fpeaks in the ftrongeit acflings of faith; Hahak.m. 17. Although the fg-tree fhall not hloffom, neither fhall fruit be in the -vines, the la- bour of the olive fhall fail, and the fdd fl:>all yield no meat, the flock flj all be cut off from the fold, and there fhall be no herd in the flails ; (though the dreams of all creature-comforts be cut off) yet will I rejoice in the Lord, I will joy in the God of my falvation. I .i v- ina 382 "Hhe good-will of Chrlft Ser. XXX; ing and dying God's covenant fupports ; the gra- cious acceptation and good-will of Jehovah that dwelt in the hujh^ carries the foul far beyond diftrefs and fear. If Chrift do but reveal this his love, the wrath of all men on earth put together vanifhes into fmoke. tribulation^ diftrefs^ perfecution^ famine^ perils /word, Paul glories in them all. In allthingSy fays he, we are more than conquerors y but it is thro" him that loved us^ Rom. viii. '^^. Believers are heirs under age •, the children of a king under dif- guife •, fome are poor in circumftances ; others low and mean as to their capacities and improvements ; others in pain, bondage or troubles, it may be the world owns them not, and their own mothers fons are angry with them, and look cool upon them ; as to the precious fruits brought forth by the fun, and for the precious things put forth by the moon, they know little of them but by hear-fay : However,, thzt foul of bleflings, the good-will of him that dwelt in the hufJo^ vifits and revives them. No matter what the place be the foul is in : "To this man^ fays Chrift, will I look^ who is of a contrite fpirit^ and that trembleth at ray word -, Chrift hath but few to fhew his refpedl to, that are of C^far'^s houfhold y but* whereever the place is, there the blelTing is, and none can fay the greatnefs and fweetnefs of it, but fuch as have enjoyed it ♦, it fills the foul with joy unfpeakahle. The grace, and good-will of Chrift to be wholly thine, and thine for ever •, it pafj'etb knowledge^ it is referved for an hereafter, fo to know it, as to be fatisfied with it : Ifljall he fatisfied when 1 awake with thy likenefs^ Pfalm xvii. 15. Upon thefe confiderations, the good-will of him that dwelt in the bufJj^ is worthy to be fought above and beyond all other things. A few Ufes fliall clofe the whole. Use I . What a fooliHi choice do moft men make I Chrift and his good-will are laft thought of by the natural Ser.XXX. the bcfi of blefings. 383 natural man. The things which are feen^ tllcle in- grofs the heart, and carry the whole ftream of his affedions after them : Man ! paufe a while. Hiis world, is it as eafily got, as it is greedily fought after ? Or canft thou keep riches when thou hait them, that they fly not from thee ? Or is there reft in riches, if thou canft keep them ? Mayft thou not hear a voice, as thoufands have done, TbGiifool^ this night Jh all thy foul be required of thee? And what will this world appear, when thou art called to lanch into eternity ^ Canft thou bribe or deceive thy judge P or canft thou dwell with devouring flames ? or haft thou a friend above ? Think on thele things before it be too late. Repentance is too late, wheii time is ended. Use 2. Hence you fee why Chrift is fo loved bv every believing foul. It is becaufe all that can bef deflred is in his perfon and good-will. He is fairer than the fons of men ; grace is poured into his lips. God and man in one perfon ; a portion thou mayft live upon to all eternity. Who can fee the Son of God bowing under God's wrath, or indeed united to man's nature, and not fall down and admire, and adore, and love him ? He who has fliewn his great good- will in his covenant-agreement, liis coming into the world, his obeying and dying here as our furcty, yea our curfe, for he was made a curfe for us ; who can by an eye of faith fee all this, and not find his heart more firmly knit to the blefled Jefus, Whom^ fays the Apoftle, having not fe en ^ ye love \ in whom though now ye fee him not^ yet believ- ing^ ye rejoice with joy unfpeakahle and full of glory ^ I Pet. i. 8. And the Pfahnift^ upon a view of this his care and good-will, fays. Whom have I in heaven hut thee ? And there is 7ione upon earth that I defire befides thee. My flefJj and my heart faileth ; hut God is theftrength of my hearty and my portion for evej\ Pfalm 384 "the gGod'wUl of Chrijl Ser. XXX. Pfiilm Ixxiii. 25, 26. No wonder then that Chrifl is io loved by his faints. Use 3. If this good-will be fo great, let it be fought by thee, O linner. Seek it, for it is thy life\ if thou hafl not a Chrift, thou art ruined for even The good- will of the creature goes but a very little way towards heaven ; thy parents defires and pray- ers will not do, if thou feekefl it not thyfelf. Re- ligion is a perfonal thing \ and remember this is free good-will, and fure that is encouraging to feek ; ^his is the accepted timCy this is the day of falvation^ 2 Cor. vi. 2. Behold^ Ifiand at the door, and knock: If any man hear my "voice, and open the door, I will come in to him, and will fup with him, and he with me^ Rev. iii. 20. Use 4. Is this good-will fo great ? Do you alfo who believe make it your chief concern to know and enjoy more of it. You have heard what precious encouragements are given you to this end. It is the good-will of God. It is what he is refolved upon Ihewing forth. Your unworthinefs is fet afide by him in this mat- ter : And it is good-will which has been fhewn to all his faints ; and why fhould not thy God be faith- ful to thee, when he has been fo to all his in their generations ? To this good-will I leave you, and add no more on this fubjed. SERMON Ser. XXXI. The zvifhdrawfnent of, &c. 385 SERMON XXXI. The withdrawment of God's Spirit deprecated as the word of evils. Psalm li. 11. lafl clr.ufe. -*— -^-^ A?2d take not thy hcly Spirit J rofjj me, THIS Pfalm is David's penitentral prayer after his great fin ; and in it there are all the ftir- rings of holy affedions that can pofTibly be exprefifcd. •It would carry me too far away from my defign and aim in this difcourfe, were I to go over this pfiilm, verfe by verfe, and fhew the aftings of his Spirit in each, till I get to my text: This I fliall therefore wholly wave, taking notice only of two or three ob- fervations which offer themfelves from the title of ir. Observ. I. The beft of faints may fall into the word of fins. Corrupt nature is the fame in all. That it does not fhew itfeif as vilely in us as in others, is not owing to any goodnefs in us, but to the preventing power and retraining grace of God. Grace is no felf-ading principle; former experiences without prefent fupplies of the Spirit, will nor keep a believer from the grofleft fins : We know not what VvX are till we are tried. When the wind of temptation comes, it blows ofi the afhes that were B b upon 386 ^benxHtbdraiamentofGois Ser.XXXI. upon the coals, and prefently the room is filled with heat. One fin leads on to many others : Let him that thinketh he ftandetb^ take heed leji he falL David's fin is recorded as a caution to others. Observ. 2. As the beft of faints cannot keep themfelves from falling, fo neither can they raife themfelves up again when they are fallen, ^hott reft or eft my fouly fays the Pfalmift, Pfalm xxiii. 3. JDavid lay ilupid and fecure, till Nathan the prophet came unto him. The heart grows hardened through the deceitfulnefs of fin. To fin againft confcience, is the way to fear confcience. For fmaller fins David's heart fmote him foon, as when he cut off Saul's fkirt, when he icnt Joab to number the people, y^. but now he grows fenfelefs ; all tendernefs of confcience is gone ^ there is no real heart-acknowledgment of it for ma- ny months : Some fuppofe there were nine months between David's committing the fin, and his repen- tance of it. O Sirs ! Do not prefume upon the fa- vour of God, the {lability of the covenant, tht cer- tainty of your recovery out of the fnare of the devil, if^c. when you venture upon known fins. It is eafy falling into fin, but not fo eafy to rife again to re- pentance. Peter's fall coft him many tears -, and David, for his fin, walked foftly all his life after. Observ. 3. Where repentance is fincere, a be- liever matters not what fliame he takes, provided by his confefTion glory may redound to God. Be- fore, David hid his fin, but now he can never fpeak of it too much. Jt is ever before me^ fays he, ver. 3. And, as Bifhop Patrick well obferves upon the title of the Pfalm, *' To make himfelf as noto- *' rious an example of true repentance, as he had " been of foul wickednefs, he compofed this peni- *' tential hymn, and fent it to the mafler of nlufic " in the tabernacle, to be ufed perpetually there^ '* as a teflimony of his unfeigned forrow for what ** he had done, and of the miferable condition he '' thought Ser. XXXI. Spirit deprecated. Sec. 387 " thought himfelf in, without the infinite mercy " of God." True repentance always breeds felt- loathing. Public fins always call for public hu- miliation ; and the believer dcfircs and approves^ that God may be glorified, when his people are aggrieved through his means. Thefe obfervations arife from the title of the pfalm : The words which I have now read, do, as it were, bring both parts of the prayer together : " All my fin, in every ** ftep and degree of it, fays he, arifes from hence; '' God has taken his holy Spirit from me; I was '^ left to myfelf that I might know what is in my " own heart; and. Lord, what will become of me «' for the future, if thou cafteft me out of thy *' prefence ? If thy holy Spirit be taken from me» '* I am undone; I am unfit for every duty; I fhall *' fall by every temptation ; my prefcnt fenfe of *' fin will foon wear ofi^; D^':;/^will be found again '' in the mire. I cannot walk with God, unafllfted " by the Spirit of God. Lord, whatever thou de- *« nieil me, regard me in this. Let me have thy " prefence and Spirit with me, thy holy Spirit; " how can the work of fan6lification be promoted *' and carried on in me, if his gracious, powerful* <' efficacious influences are denied me ? ^ake not " thy holy Spirit from me. Whatever elfe thou takefi", " continue this mercy. My children, my crown, ^^ my life, I deferve to lofe them all, and I can *^ part with them ; no part of the mefi:age which « Nathan hath delivered, but I can fubmit to ; « only grant me thy Spirit. Here, Lord, I muft «' plead till I obtain." David, as finful, as unwor- thy as he knows himfelf to be, can take no denial here.,. 'My all depends upon it -.—And take not thy holy Spirit from me. The plain obfer varion contained in thefe words is this : , ., . rr- j Observ. No lofs is fo grieving to a child of God, as the lofs of God's prefence and Spirit. Or thus: B b 2 Whatever 388 The ivithdrawmejit of God's Ser. XXXI. Whatever other blefling God removes, the fincere foul cannot bear that he fhould take away his holy Spirit from him. In difcourfmg on which, as God helps, I would do three things. As, I. Shew you what it is for God to take away his holy Spirit, as expreffed in the text. II. For what reafons, or on what account he does this. III. Why gracious fouls are fo earnefi: with God that he would not do it. And fo apply. I. I am to fhew what it is for God to take away his holy Spirit, as exprefled in the text j or what does a Chriftian lofe, when he lofes the Spirit of God ? To this I anfwer. I. Not an intereft in the favour of God, nor a {landing in his covenant. Where the love of God is once fixed, it can never be taken away, his cavenant is ordered in all things^ and fur e^ 2 Sam. xxiii. 5. There is a blefied neverthelefs in the covenant which fecures the love of God to a believer's perfon, not- withftanding the tokens of his anger againft his fins, Pfalm Ixxxix. 30, 31, 32, 33. If his children for fake my^ lawy and walk not in my judgments ; if they break my ftatutes^ and keep not my commandments : *Then will I viftt their tranfgreffion with a rod, and their iniquities withjiripes, Neverthelefs, my loving- kindnefs will I not utterly take from him, nor fuffer my faithfulnefs to fail. David's feed may be chaftned, but they fhall not be difinherited. God will bring them down by afflidlion, but will not cad them off under it : Why? Becaufe how unvvorthy foever they are in themfelves, they are loved in Chrifl, who is always worthy. His righteoufnefs is an everlafting right eoufnefs ; he liveth ever to make intercelfon \ the Lord is well-pleafed for his righteoufnefs fake. Though tliere be a rod in God's Iiand, and his people feel the fmari Ser.XXXI. Spirit deprecated, hcc, ^89 fmart of it ; yet there is love in his heart. There is no change there. Nor, 2. Does the Chriftian lofe the real prefence of the Spirit, for this is conftant and perpetual. In Johnxw. 17. both thefc are included. He dwells zvith you and Jhall he in you. The gifts, and the calling of God are without repentance. If the Spirit with- holds his comforts, he does not (liift his lodo;ing -, where once he makes his abode, there he wililfetde it. Believers have the Spirit in this refped when they cannot difcern him. Therefore, 3. For God to take away his holy Spirit, is for him to v/ithdraw his fenfible gracious influences from the foul. The Spirit's refidence is not altered, but his operations are interrupted. He feels none of the joys of God's falvation which he ufed to do; all is dark and dead within : his gifts are wither- ing, his graces dried, and his comforts as if there were no fuch thing. Thou holdeft mine eyes wakings fays Afaph^ I am fo troubled I cannot fpeak^ Pfalm Ixxvii. 4. As if he had faid, " I can get no eafe, " no quiet from my grief; and my foul is oppreffed, " that I cannot tell God what it is." A man may look inwards, and upwards, but there is no peace, if the prefence and witnefs of the Spirit is withheld. For when the fun of righteoufnefs hides his head, it is in vain for us to look for comfort to our own graces. Thefe ftars fhine with a borrowed light. If God commands his clouds that they rain no rain, the choiceft vine yields but forry grapes. It is not the prefence of the Spirit, as filling heaven and earth, that fatisfies the Chriftian; he may be in terror and bondage, in mifery and hell, for all this. It is the prefence of his grace, as upholding, quicken- ing, comforting, cheering, directing into the love of God, witnefting with his Spirit, fealing him up un- to the day of redemption. This is the prefence of the Spirir,whichapoor heavy-laden foul needs, and fecks B b 3 after. '( 3 90 ^he witbdrawment of God's Ser. XXXI. after. This prefence Davidy in my text, had loft, and when God gives him to fee his fin, he foon fees his need of it. Then all the world, for the return and pre- fence of the Spirit. For God to take away his Spirit fi'om the believer, is for him to withhold the fenfible, gracious influences of the Spirit from the foul. II. We are to enquire for what reafons, or on what accounts it is, that God adts thus towards his own people ? Among many others that might be mentioned, there are thefe four. I. Pride 2.nd f elf -confidence in the performance of any duty. The Apoftle feems to be moft afraid of that little boafting pronoun I\ i Cor. xv. lo. / laboured mor^ abundantly than they all-, that is a great word for humble Paul to fay, who counted himfelf lefs than the leaji of all faints ; therefore he quali- fies it in the next words, and brings it to be more of a piece with the whole of his condu6b, Tet not /, hut the grace of God which was with me. The more he laboured, the more he was a debter to divine grace. Grace prepared him for fervice, grace afTift- ed him in it, grace gave fuccefs to it, grace there- fore has all the praife. Paul claims nothing to him- felf. He was but the veflel into which God's trea- fure was put. fVe have this treafure in earthen vef- fels, I have often obferved it, when men have counted of doing fome great thing moft worthy of themfelves, God has left them to ad beneath them- felves. Why ? Becaufe their end was wrong ; felf lay at the bottom -, not God's truth, his grace, and glory. God always finds fome way to empty the foul he intends to fill. My friends, go to duty as you think prepared, and depend upon // in duty, and you will find yourfelves ftraitned. How was it with JDavidy Pfalm xxx. 6. In my profperity Ifaidy I^fhall never be moved. As if he had iaid, *' I have had a fwect time of it for a long ♦* while; Ser. XXXI. Spirit deprecated^ &c. 39 1 " while; the vifits of God's love arc very precious, *' and they are oft repeated i I Ihall never be \\\ " darknefs, in bondage, in foul-diflrefs more; ^' God has brought my feet out of the depths, and " fet them upon a rock; it will be fwcct walking " to heaven now." But what became of this clc^ vated frame of his wherein the Spirit of God was fo little concerned? O! he foon fmartcd for it; Thou didjl hide thy face^ and I was troubled. It was hio-h time it (hould be fo, for he had almofl: forgot bim from whom his frames came. This fudden chancre brought him to his fenfes : Lord^ by thy favour thou haft made my mountain toftandftrong. Wiien the fun fets, night certainly follows, and the moon and all the ftars cannot make day. The Spirit is quenched, when pride is indulged; when we think our good frames come of courfe, God fliuts up tiie fountain ; and where are all the ilreams then ? To our forrow, but to our trembling, we find them dried up. 2. Another reafon why God withdraws his Spirit, is negligence and floth in the difcharge of duty. This was the fpoufe's frame, Ca7it. v. 2. but fhe paid dear for it : Chrift comes and knocks, and fues for entrance ; gives her all the endearing exprefTions imaginable ; Open to me^ my fifter^ my love^ my dove^ my undefiled ; for my head is filled with dew^ and my locks with the drops of the night. Truly (lie is in- difpofed to receive him ; her heart makes no anfwer to the kindnefs and love of Chrift. Other things had taken up prefent pofieflion. And how docs her beloved take this ? He refents it at her hands. Chrift rebukes her delay with his denial ; when fhe afterwards goes to open the door, her beloved had withdrawn himfelf^ and was gone. Then fhe fought him^ hut fhe could not find him; fie called him, but he gave her no anfwer^ verfe 6. The caufe of his for- laking of us, lies in great meafure in ourfclves. Sure, if the prefence of Chrift is not worth fcek- B b 4 ing, 392 I'he ivithdrawment of God's Ser. XXXf. ing, it is fcarce worth having. O ! thofe formal lukewarm frames of fpiric, our beloved loaths them. Give Chrifl: your whole heart, or give him nothing. Do not think to put him off with bodily excrcife ; a cold petition or two, when you are half aQeep and half av;ake •, an ejaculatory prayer, when ycu are dreffwg in a morning to come to the wor- ihip of God, becaufe this takes up all your other time. No! no ! this is an offering his foul abhors. And if his prefence is not endeared to you, you fhall not enjoy it. The Spirit will carry away the meflage to fome poor hungring foul, that fits by you, whofe clothes and drefs it may be you defpife; he needs it more, and will improve it better. / dwell, fays the high and the holy one^ in the holy place^ with him alfo that is of a contrite and humble fpirit^ to revive the fpirit of the humble, and to revive the heart of the contrite ones, Ifai. Ivii. 15. ^. ilnimproved mercies is another caufe of the removal of God's Spirit. It is the blackefl part of Solomon's chara6ler, that he fmned againfi the Lord that appeared to him twice, i Kings xi. 9. God keeps an account of his gracious vifits, whether we do or not. It is the heart he looks at, his eye is there : And the Lord was angry with Solomon, becaufe his heart was turned from the Lord God of Ifrael which had appeared to him twice. All outward du- ties are nothing, if the heart be not in them \ fee whether your heart be not humbled, under hum- bling providences, your heart be thankful under en- couraging ones; whether you render to the Lord uccorcling to what you have received from him. According to this it is God judges of you, and deals with you. It is a great blot upon good Hezekiah's chara6ter, 2 Chron. xxxii. 25. But Heze- kiah rcndred not again according to the benefit done unto him : for his heart was lifted up, therefore there was wrath uppn him, and upcn Judah and Jerufakm. Ser.XXXI. Spirit deprecated^ he. ^9% O, that fame pride! it creeps in at little crevices j but pride and communion with God are two con- trary things. Affure yourfelf if you are lifted up, that God will lay you low. Keep your diftrefles ever in view, if you would have an heart- afFcd:ing fenfe of God's mercies : Sure we had need be ever upon the watch. If fignal mercies will not melt us into humiliation and thankfulnefs, what will ? Yet it had not this effefl here. However, Hezekiab afterwards is humbled before God, and returns. Unimproved mercies are another caufe. 4. Prefent fins are another caufe of God's with- drawing of his Spirit : Samp/on and David both fail- ed here. Oh ! what are the belt of men when God leaves them to themfelves ? and what a dreadful ftate do prefent fins, when committed, leave men in ? Samp/on would go out to Jhake himfelf as at other times ^ hut he wift not that the Lord was departed from him. Judges xvi. 20. Davidy a man fo great with God as he was, to be indolent and carelefs under fo long a want of fenfible communion with himl What fliall we fay to thefe things ? Sure we mud admire God's patience, and adore his juftice, as a God that taketh vengeance. No ; he'll not bear fin in his own people. He will not walk with them that walk contrary to him ; and yet what amazing grace is here, that he devifes means that his banifhed ones be not expelled. David is an eled veflel ; a child Hill, though a finning one. God fends his faithful mefifcnger to reprove him, to bring fin to his remembrance •, but communion he will not maintain with him, till he is brought to contelTion : Againft thee, thee only have I finned, and done this evil in thy fight. God's Spirit is an holy Spirit ; remember that. If you would walk with God, it mufl be in a way of conformity and obedience to all his commands. God will give an excufe to no fin. no not a little one. Ncgle(5t of duty always en- dangers 394 The wlthdrawment of God' i Ser.XXXI. dangers lofs of communion. But this leads to con- fider, thirdly, III. Why gracious fouls cannot bear the lofs of God's Spirit without putting in their plea againft it ? They pray, and cry for it ; it is to them inftead of all blelTings. More particularly, I. Becaufe he is the Spirit of truth, and without his gracious teachings, all the knowledge that we have of God and of Chrift, will do us no real good. Light in the head will be of little efficacy, if there be not life and heat in the heart. We may have a clear knowledge of divine things by reading, hear- ing, meditation, reafoning, ^c, but a comfortable foul- transforming knowledge of them we cannot have, but from the Spirit. Hence the Pfalmift prays, PJalm xliii. 3, 4. fend out thy light and thy truth ; Ut them lead me^ let them bring me unto thy holy hiU^ and to thy tabernacles, ^hen will I go unto the altar of Gody unto God my exceeding joy. The word figriiiies to fend as an ambaflfador. The Spirit ivhen he comes with a commifTion from Chrift, to open the eyes of our underftandings, and take off our natural darknefs, how full and comprehenfive, how fweet and glorous do fupernatural truths ap- pear ? What a vaft fcope and fuitablenefs, what a pertinency and power is there in gofpel-promifes ? How clofe and how warm do they fall upon our hearts ? There is a conviftion goes along with the word, that God is in it. It is like a voice from be- hind us, or rather a voice within us, faying, ms is the way^ walk ye in it. It is fweet reading, fweet ftudying, fweet preaching and praying, when the Spirit of truth is with us. He fearcheth all things^ the deep thi?igs ofGod^ fhews a man what there is m a promife, infinitely beyond what he could conceive was ever in it. All things are plain and pertinent, all things are favoury and relifhing. He both gives Ser.XXXI. Spirit deprecated^ &C. 39 r the appetite, and prepares the food ; nothing will do us any real good without his gracious teachings. 2. He is the Spirit of grace and of fupphcation, and without his aid we fliall be indifferent to duty, and Ufelefs in it. Zecb.^n. 10. And I will pour upon the houfe of David and upon the inhabitants of Jerufa- lem the Spirit of grace and of Applications, and they Jhall look upon me whom they have pierced, and they fhall mourn for him as one mourneth for his only fon^ andfhall he in bitternefs for him, as one that is in bit"- ternefsfor his firft- born. God has always fome fpe- cial blefling to give when he fets his people a pray- ing ; pours upon them, fo that they cannot refrain from it. / Sirs, you have reafon to fay, fure I have need of quickning to duty, when 1 have no / quickning /« it. Prayer is dull work then-, matter, ' yea even exprefllon itfelf fails -, but when the Spirit helps our infirmities, how is it at fuch a time .^ When he brings a promife, and as it were whifpers us fe- cretly, ufe, plead that ; when he turns over the leaves of our experience, and fhews us far back, ancj fays. Has God done all this for nought ? have you not found him a tried God ? He will help ilill ; his covenant is ordered in all things, and fure -, then the foul mounts up as upon eagle's wings; fuch mourn- ing, fuch a fenfe of diftance from God, fuch felf- abhorrency, and withal fuch holy freedom, and boldnefs before him ; fuch a mixture there is of holy defires and affedlions, as cannot be felt or exprelTed, but by the renewed mind, ^he Spirit helpeth our in- firmities ', it is a great word that cwAVTihA^CctviraLi he heaves with us; helps over-againflus, as wc help one that is lifting a burden, by lifting over-againfi him ; he maketh intercelTion for us, didates our re- quefts, indites our petitions, draws up our plea ; and he does this with groanings which cannot be ut- tered. It is not the rhetoric and eloquence, but the faith and fervency which the. Spirit works as an in- tcrceffor 396 "the mthdravcmcnt of God's Ser.XXXI. terccfibr in us. Our minds may be fo confufed, cur fouls in luch a hurry, through Satan's fuggef- tions at this time, that we know not what to fay, nor how to exprefs ourfelves. But the Spirit is pre- fcnt with his help •, and our Father our God know- eth the mind of the Spirit. O ! there is a running the ways of God's commandments, when he is pleafed thus to enlarge our hearts-, till then we are flow of fpeech, and of a ftammering tongue-, firfl: we bring out one word and then another, but where the Spirit cf the Lord is^ there is liberty. 3. The Spirit is a Spirit of hohnefs, and without his prefence all our endeavours after fandification in heart and life are iruitlefs, and in vain ^ and take not thy holy Spirit from me, David knew he could never come at a right fpirit, that is, a conflant, even fpirit, an heart thorough for God, unlefs ic was created in him by the holy Spirit. From him come new principles, and all renewed a6ls \ he forms and fafhions the foul for holinefs, and keeps it in- tent upon every thing which makes for fandlifica- tion. // is through the Spirit that we mortify the deeds cf the fiefh •, by his aid, as dirediing, fixing, flrength- ning our faith, that we are enabled to quench the fiery darts of the evil one. Hence we are faid, I ^heff. ii. 13. "To be chofen to falvation through fane- tification of the Spirit, and belief of the truth : or, as Peter exprefTes it, i Epifi, i. 2. To be ele5i according to the foreknowledge of God the Father, through fane- tification of the Spirit unto obedience, and the fprink^ ling of the blood of Jefus : That is the way in which the Spirit works, in order to the believer's fan^lifi- cation •, he prepares our fpirits for, and aflifts in, and carries through, all acts of holy obedience j and by the fprinkling of Chrill's blood purges and wafhes away every thing in our obedience, that is offenfive and unholy. He fixes and purifies the thoughts, keeps the heart, Hops or opens the door of Ser.XXXI. Spirit deprecated, &c. 397 of the lips, and guides the feet in all ways of Iioli- nefs. O ! it is fad to be left without the Spirit; fin and Satan have eafy accefs then. Our fpiritual frame is wholly out of order, and every way temp- tation comes in and prevails. They that know the bleffmg of the Spirit's prefence will be ever praying with the Pfalmift, And take not thy holy Spirit from me, 4. The Spirit is the author of all confolation and joy •, and without his gracious influences the believer will be ever forrowing and cafl down. John xvi. y. It is expedient for you that I go azvay ; for if I go not away^ the Comforter isoill not come unto you -^ but if I depart^ I will fend him. No comfort, no peace, no hope in believing, but it comes through the power of the Holy Ghoft, Rom, xv. 13. Much power is required to fatisfy the doubts, fcatter the fears, and anfwer the accufations of a troubled confcience. It IS the alone prerogative of God theSpirit. Ifa,W\\. 19. / create the fruit of the lips \ peace, peace ^ to him that is far off, and to him that is near^ faith the Lor d^ and I will hear him. There can be no hope till the Spirit works it ; and without hope, what foundation is there for joy ? The Spirit takes of Chrill's things, applies his blood, brings to remembrance his pro- inifes, fhews his love, and fixes the foul upon the blelTed covenant. Alas ! what are all the encou- raging promifes we read, the fermons we hear, the fweet words of comfort we have given us from one and another friend, all arc as nothing, till theSpirit fpeaks : And to live always in terror and fear, is very diftrelTing. A word by way of Ufe ; as Use I. If the lofs of God's prefence here be fo dreadful, how fad is it ever to be feparated from it in the other world .? Pfahnxc.ii, Who knows the fower of thine anger ^ even according to thy fear^ fo is thy wrath. Let a man fear it ever fo much, he is fure to feel it more, if he falls under the weight of it. Poor fouls, did you know what it i^, you would not 398 T^ke withdrawme?ifofGod*s Ser. XXXI. not trifle with it, as many of you do. You hear of hell, and that wrath which is to come ; but fure, if you believed what you hear, it would have a more abiding efFedl upon you. You would not dare to go on in the ways of fin, and harden your hearts againft God. Becaufe there is wrath^ beware. There is a hell after death, where wrath will come upon linnets to the uttermofl. O ! take care you do not ftifle convidlions. It is a fad judgment that. My Spirit Jhall not always Jirive with man. When men do all they can to harden themfelves, God in a judicial way gives them up to hardnefs. To be feparated from God, is to be feparated from all good for ever. Use 2. God has other ways to punifli his own people for fin, than calling them into hell for it. He takes away his Spirit, though he does not re- move his favour. Relation continues, but all fenfe of it is wanting ; and it is fad to be always in fear of death and judgment, and wrath to come. 'Thou waft a God that forgaveft them, though thou tookeft vengeance on their inventions, Pfalm xcix. 8. Our God is a con fuming fire \ ferve the Lord with fear^ and rejoice with trembling. Use 3, Have a care how you grieve the Spirit. Ephef. iv. 30. And grieve not the holy Spirit of God, whereby ye are fealed unto the day of redemption. Do not do that which is contrary to his nature and will. Embrace his counfels ; fubmit to his government ; walk in all the ways of his appointment. Stand at the greateft diftance from all fin. Avoid the firft occafions of temptation. Satan is to be refilled, not to be parleyed with. Apply to the Spirit every day. Seek his dirc6lions, his aid, his favour ; not to pray to him, is to grieve him. It is fad to be left without his prefence. Life itfelf will not make up the lofs of his prefence. Chiefly would I addrefs myk\^ to young ones-, Satan has his eye upon you ; he Ser.XXXI. Spirit deprecated, Sec. 300 he will be fure, if he can, to have you in his fnare. How mud this be prevented ? Not by all your ftrivings in your own ftrength, that will not do ; you muft look up to the Spirit ; and for your en- couragement, take thefe three motives. Firft, He is ^free Spirit •, it is not for your wor- thinefs that he affords his afiiftance. No, he brings a new heart with him. Cleanfing and creating work is his work ; new covenant bleflings are given with- out upbraiding. Secondly^ He is zprofnifed Spirit. Jfai, xHv. ^. J will four water upon him that is thirjly^ and floods upon the dry ground: I will pour my Spirit upon thy feed, and my blejfmg upon thy offspring. Put God in mind of his own covenant ; he loves to be reminded of his promifes, though he is faithful to perform them : For all thefe things will I he inquired of by the houfe of Jfrael to do them for them. You (hall be wel- come when you go to God the Spirit ; he loves to hear your feeble voice, and he has an anfwer to your cries. Children, young men, and all that hear me this day, put matters to the venture. Go and try God ; feek, and ye fh all find. He will not fend you away empty. And, thirdly. He is a Spirit that abides where he has once taken polTelTion. Though he may hide his face, he will not leave his houfe, his temple ; you go to him under all clouds and c'« rknefs, as well as at firft. Often he goes backw<.rd that you may follow after him \ and if he gives ftrength to wait, he will give fuccefs to your waiting. For the vifton is for an appointed time, but at the end it Jhall fpeak^ and not lie : though it tarry, wait for it, becaufe it will fur ely come, it will not tarry, Habak. ii. 3. But I add no more. SERMON 400 Believers pardonedy Ser.XXXIL SERMON XXXII. Believers pardoned, and yet chaftifed. PSAL. XCIX. 8. ^hou anfweredft them^ O Lord our God : thou wajl a God that forgaveji them^ though thou tookejl ve?Jgeance of their i7iventions, THE defign of this pfalm is to beget in his faints an awful fenfe and reverence of God's holinefs in all their worfhip, and their walk before him. His name is holy, ver, 3. His ordinances holy, ver, 5. His difpenfations holy, ver, 9. Car- nal boldnefs in a cuftomary performance of holy duties, without regard had to the majefty and glory of God, and to our own vilenefs and didance from him, can never be warranted by covenant-relation. God looks upon fin with another eye than men do ; nor will he fpare it, though it be found in his choiceft favorites and friends. Mofes and Aaron among his priefls, and Samuel among them that call upon his name, muft be called to account when they dare turn afide from God. They called upon the Lor(^, ver. 6. Ser. XXXII. nndyet chaftlfed. 40 1 "cer. 6. They kept his tcflimonies, and the ordi- nances which he gave them, ver. 7. Thcfe are evi- dences of their faith and of their hohnefs; but they had Ibme inventions, fome works or deeds of their own, for which they muft fmart, though a par- doned and beloved people. Dr. Hammond and fume others think thefe words refer to the children of Jfrael, to whom God was gracious or propitious forM?/^j' lake: Thou anfwerejl them, namely, Mofes zndJaroni and forgaveft (not to them, as it is in X.\\^ Hebrew, hut) for them, namely, at their intrcaty and interpofition ; becaufe they Itood in the gap to turn away God's anger from a finning nation -, which is all one as to pardon for their fakes. This feems to be a going off from the main intendment of the Pfalm ; which is to fliew, as in a glafs, what arc the difpenfations of God's Providence towards hif? own people, who are as to the general courfe of their lives faithful and obedient, though in fome things they come fliort. Towards their pcrfons God a6ls in a way of goodnefs and grace -, anfwer- ing their prayers, and forgiving their trcfpaffes : To their fins, in a way of holy juftice and fevcrity, "though thou tookeft vengeance on their inventions. The word is, practices, which are juftly called here and elfewhere, inventions, becaufe they are of man's own contrivance and feeking out •, they are not commanded of God, but deviled of man. All lins are of a man's own finding out, be they a(5ls of omifTion, or commiflion, becaufe hereby he feeks happinefs in another way than God has appointed. It muft be confelled, that the word vengeance founds harlh, when at the fame time we hear of pardon : But it muft be underftood with a mixture of favour. Whatever the vengeance be, it cannot hind'.T or \t^' ^^n the blefling of forgivenefs : Sentence of pardon once palled will never be revoked : God neither puniHies to the extremity of the dcfert of any fin ; C c nor 402 Believers pardmed^ Ser. XXXII. noi- does he bear an hatred to the perfon finning,, Thine anger is turned away^ Ifai. xii. i. The only meaning of the expreflion is this •, God's difpenfa- tions towards his people carry a great deal of terror in them : They are fo awful and affeding, that bye-ftanders fee nothing in them but difpleafure" and wrath : Yea believers themfelves, were they not on other grounds aflured of pardon, could think no otherwife than that God was coming out againft them to execute judgment. Mofes^ after all his defires and intreaties, muft die in the wilder- nefs and not go over Jordan^ becaufe he fandlified. not the Lord at the waters of flrife. Samuel was partial towards his fons whom he appointed judges over Ifrael, fo that to him the people were obliged. to fue for a king, to reign over them in his life- time. Aaron the faint of the Lord joined with Miriam in murmuring and unbelief; and for fear of the people committed a trefpafs againft God: God took vengeance on the fm, though he forgave their perfons. In the words there are three propo- fitions. As, Prop. I. Thofe who are moft faithful to God,, have feme fins and mifdoings attending them,, which need his pardon. Prop. II. Notwithftanding the fins of his people,. God is a God of grace towards them \ hear- ing their requefts and forgiving them, when they pray unto him, Nevertbekfsy &:c. Prop. III. Although God anfwers and forgives his people, he may fee it neceffary to take ven- geance on their inventions : Publicly to teftify his difpleafure againft thofe fins, which yet unto themfelves he has forgiven. The method I fhall take in handling the words fliall be, as God (hall help, I. To Ser. XXXII. a?jd yet chafjfed, 403 I. To fhew, what are thofe inventions of his own people, for which he takes vengeance. II. Why it is necflary for God to take vengeance on their inventions, whofe perfons he accepts, and whofe prayers he hears. III. Whence it is, that God anfwers and for- gives his people, with a notwithftanding to all their fins, and to that difpleafure which he is obliged to difcover againft fin. And fo apply. I. What are thofe inventions, or evil pradliccs of his own people, of which God takes vengeance '^. 1 anfwer: All fin is an offence to God : He is of purer eyes than to behold iniquity. Whatever is con- trary to his will, is provoking to his jealoufy : But there are fome fins in his own people, which he lliews a particular difpleafure againft. Such arc, I. Thofe fins which concern the worjhip and the order of his houfe. This was Aaron*s fin, for which God was angry with him, to have deftroyed him, had not Mofes made intercefiion for him, Deut. Ix. 20. A jealous God^ is the title God firft gave himfelf with refpecl to inftituted worfhip, Exod. xx. 5. Jea- loufy works indignation and revenge, it is the rage of a man arifing from an apprehenfion or fear lell any other fhould pofTefs that which they think pe- culiar to themfelves. God can bear no partner with himfelf, in prefcribing what fhall be the out- ward form of worfhip, or with what affedions and with the excrcife of what graces he will be wor- Ihipped. Uzzah does but put forth his hand to touch the ark of God, and periflics in his error, 2 Sam. vi. 6. Our God will be worfiiipped after the manner he has appointed. Holy things require holy frames. If we are not gracelefs in our perfons, yet if we are devoid of reverence and godly fear in our duties, God will deal with us as with them that C c -i worlhiD 404 Believers fardonedy Set^.XXXIL worlliip him after their own hearts devifings. Even our God is a confmning fire^ Heb. xii. 9. No com- buftible matter can Hand before devouring fire, "l^he fear of the Lord is ever an attendant of the comforts of the Holy Ghofly Adls ix. 3 1 . Alas ! what have not the befl: of faints to fear, Ihould God punifh us in this cafe as our inventions deferve ! With what wan- derings, mifapprehenfions, unfpirituaHty, and pre- fumption do we often wait upon God ! How is the clofet, how are public ordinances filled therewith ! 2. A fecret negle5f of the honour and^/^ry of God in our behaviour towards men^ is another of thofe fins which God vifits in his own people. It will be hard to find wherein Mofes" failing was,, for the fake whereof he could not fee the fiaifhing of his work, in leading the children oS, Ifrael into Canaan^ if it lay not in this,. 'Numbers xx. 10. Hear now^ye rebels \ miifl we fetch you water out of the rock ? This God calls, verfe 12. a not fandifying of him in the eyes of the children of Ifrael. There was a finful diftruft, and a fecret uncertainty in his ^.n^ Aaron's breafV, whether water fhould iflue forth out of the rock or not at their fpeaking. Dr. lAghtfoot\ no- tion of their unbelief is, that they doubted whe- ther now at lad, when the forty years were expired, they fhould enter Canaan -y and whether they muft not, for the murmuring of the people, be condemn- ed to another like fatigue, becaufe a new rock was now opened for their fupply, which they took for an indication of their longer ftay \ therefore God punilhes them by keeping them out of the land„ when the reft of the people entred in. As for others God deals with them vifibly according to their out- ward adlions ; but in his own he takes notice of the fprings of their a6lings : Of their inward fears, their jealoufies, their unbelief, their felf-feekings, how utterly contradictory are thefe to the many fwcet manifeftations which God has given them of hi«i Ser. XXXII. mid yet chajllfcd, 40^' his wifdom, power, love and grace in time of n.cJ. God has lecret provocations from his clioicefl: faints, which he will not pafs over without fomc tokens of his fatherly difpleafure, and the grirf of his holy Spirit thereby. God's glory is very dear to him, it is the end of all his purpofcs, and of all his dif- penfations. He will be honoured, as well as loved, as a father. A Jon honourelh his father^ and a fcr- vant his mafter \ if I he a father^ where is my honour ? If I be a mafter^ where is my fear ? Mai. i. 16. In every duty believers perform, love Hiould be the principle of their obedience •, herein they are fons : yet fliould they look upon themfelvcs as fervants in refpedl of ftri6l obligation to duty, and fear to offend. Love and fear fliould feafon every duty •, the Lord is high, though he has a regard to the lowly: Then art great ^ therefore greatly to he feared^ Pfalm Ixxxix. 7. Set God before thee in all thou doll, and in all thou defireft. We are afraid in this and the other duty and difpcnfarion, not that God's name, but ours, fliall fulfer reproach. It i^ a very great attainment, and what few aiTivc at, to fay continually, Let God he magnified, 2. Unhnmhlcdnefs for the fins of an unregenerate eflate^ is another of thofe mifdoings, for which God affli6ls his people. When, with Jefiinin^ we wax fat, we are ready to kick, Bent, xxxii. 15. To take pride in our graces, inilead of biufliing and being alhamed becaufe of our fins. Corruption within takes occafion from our very mercies to make us heedlefs, proud and unthanktul. Profperity makes forgetful : It is faid of Uzziah, when he was ftrong^ his heart was lifted up to his de- Jlru5fion, 2 Chron. xxvi. 16. D^rj/^ prays, Rcmem- her not the fins oj myyouth^ nor my tranfigveffions ; and files to fovcreign mercy for pardon, even when h: can call God the God of his falvation, ?fa\, xxv. 5, Cc 2 A.i 4o6 Believers pardoned^ Ser. XXXII. Any fin, unfearched to the bottom, be it before converfion, or fince, will fpoil all a believer's con- folation. Hence Job complains againft himfelf, cbdp. xiii. 26. Thou writ eft bitter things againft me^ d7id makejl me to pojfefs the iniquities of my youth : The fins of youth will be the fufferings of age, if they are not brought forth often, and confefled before God. A gracious foul hath then the fweeteft joys, when it hath the deepefl wounds. Believer, ever art thou niofl humbled, when thou art moft exalted. Sin and grace, under all thy fufferings and in all thy joys, fhould never be out of thine eye. God's covenant takes away the guilt of every fin, but not the remembrance of any. God will take vengeance for an unhumblednefs on the account of the fins of unregeneracy. 4. Another fin, for which God vifits his people in a way of outward difpleafure, is partiality toward other mens fins. Samuel himfelf was faithful to God, but too indulgent and favourable to hisfons, i Sam, viii. 3. His fons walked not in his ways^ but turned afide after lucre^ and took bribes^ and perverted judg- ment. As the adminiftration of juftice was in his hands, he had the fame power to turn out as he had to put in. It becomes fuch as profefs godlinefs themfelves, to wink at no fin in others. Jealoufy for God's holy and reverend name fhould overcome all refpedts, which are eafily fliewn to the perfons and circumfl:ances of men. It is Levi''s commendation, when a6ling in the caufe of his God, Beut. xxxiii. 9. ^That he f aid unto his father and to his mother^ I have not feen him^ neither dtd he acknowledge his brethren^ nor knew his own children. God takes notice of every bow to Rimmcn^ and every knee to Baal. Not to reprove fin faithfully and confcientioufly as for God, is to have fellowfhip with it: And fooner or later, in a way httle thought of by us, God will take vengeance S^R. XXXII. a?idyef chajlifd. 407 vengeance on fuch inventions. But .fo much tor our firft general. II. Why does God take vengeance of his people's ■inventions^ though he accepts tlieir perlbns and hears their prayers? I anfwer : 1. That he may prevent the ahufe of his coveuarit- mercy. The price of redemption and pardon coft God dear, and he will not have the blcirmg ot it efteemed commori. There is in the bed of j'aiiics that corruption of nature, which, without the power of divine reftraints, would difcover itfelf in the worft of fins. Samfon went out to fhake himfclf as at other times, relying upon God's promife, when he had profaned his ordinance. P^/fr prcfumed upon fafety from temptation, though he went into the way of temptation. The tenor of the promifc is. He will keep thee in all thy ways. Abounding- grace has given occafion to Ibme to have light thoughts of great fins. That freedom of acccfs, which believers have to God through Chrifl, has not always been kept from degenerating into a pre- fumptuous boldnefs. Therefore God lb deals with his own people, as that their own wickednefs JJmll corre^ them^ and their own hackjlidiyigs /hall reprove them^ Jer. ii. 19. ^'^/^^/o;/ falls into the hands of his , but do you live as if you were dying ? What ! forget death in the midll of your cares and hurries in life ? Not one thought •what you fhall be beyond the grave, when you lay fo many fchemes how you may be great and ho- nourable in your pafTage to it ? This was far from "JoFs cafe and pra(5lice ; I have faid to ccrruption^Thou art my father : to the worm^ Thou art my mother^ and my ftfter^ Job xvii. 14. He took a turn to the grave often, as one that believed he fhould one day take up his dwelling there ; he was no ftranger to cor- ruption and darknefs, though he was at prefent in the light of the living. Thus alfo we hear holy David praying, Lord, make me to know mine end^ and the meafure of my days, what it is, that I may know tow frail I am^ Pfalm xxxix. 4. He was afraid to look to futurity, left he ihould look at a thing that was not; his mufings and the meditations of his heart were about the grave, the place appointed for all living. It is not, " Lord, make me to know *' my flay, my abode here on earth, that I may be *' ufeful and fruitful, whilft I am living: " No; but, hord^ make me to know mine endy and the meafure of my daysy that I may be ready for dying : Behold thou haft -made my days as an hand-breadth ^ and mine age is as no- thing before thee^ ver. 5. To die daily is to fet death -always before us, as what will certainly come. : 3 ^. It Ser. XXXIII. of dying daily. ^ j g 2. It is to be ready to meet death, as a chango which vnTij fuddetjly come. How many are fnatchcd out of time into eternity, without any manner ot warning ? In a moment they go down to the grave ; and what is, of ail others, the mofb awful word* Death has dominion over them. Every one has a great work to do here, and a long journey to ukc afterwards, fooner it may be, by far, than he is aware of; the garment of mortality mud be put off; perhaps even now, while I am fpeaking, God may be unclothing fome of you. All are not young and healthy, prepared to refill the fliock of a threatening illnefs. The pins of the tabernacle are already loofened, by a long feries of diflempers ; and who knows how foon the tabernacle itfelf may be wholly taken down ? Is your living work done, before your dying time comes ^ Are you ready to wait upon your Lord, fhould you be immediately called forth to meet him ? Is your heart ciiaftc to Chrift ? Are your affedlions centering in him ? Do you ufe the world, as not abufing it, for the fadiion thereof paffeth away ? What ! houfes and lands, and children and friends, all left, and left willingly, in a Father's hands ? This is a good evidence of readinefs to meet your Lord, when he calis you fo to do. Our Saviour ufes two words, when exhort- ing his difciples to this duty, perhaps one may ex- prefs the fafety of our ftate, and the other the agrce- ablenefs of our frame, Matth. xxiv. 42, 44. Be ye alfo ready : for in fuch an hour as ye think not the Son of man cometh : watch therefore^ for ye kno-jj not ivhat hour your Lord doth come. Being ready, argues our ftate fafe ; watching, argues our frame fjitable and becoming. Chriftians, though always warriors, arc not always watchers ; we fometimes iorget our work, our way, and our journey's end ; worldly thoughts produce worldly frames ; and it is hard to leave the world, when we judge our treafure in a D d 2 great 420 The Chrijliati^s duty Ser.XXXIII; great part to confift in it. Do we expe6t our friend, and ihall we not fee to it, that all things are ready to receive him ? Alas, my friends ! is it not fad for Chrift to call his own, when they are afhamed be- fore him at his coming? Chriilians have loft their Hrft zeal, and almoft wholly loft their firft love ; fecret faults and prelum ptuous fins, both lie upon the confcience un purged, and a loofe and carelefs walk, either in the church or in the world, begets bitternefs and anguifti in a dying hour. The fins of p\*ofeflx)rs often cloud and darken the valley of the ihadow of death when they pafs it. Think every day your laft day, and every duty your laft duty,- and fee how you will adl then. There muft come one new morning which will have no night ; or one night which admits no morning. When the fruit is ripe, it falls from the tree itfelf. Oh ! to have our evidences for heaven clear in the Views ot death ! This is a token for good -, how pleafant, how eafy it is, for thofe who are weaned from this world, and walk clofely with God, to depart hence, and be ever with him, call when he will ? But lamps will not do, if there be not oil in your lamps. Keep God and Chrift and heaven and happinefs in view, while ye are fojourning here, and blefiTed will be the furprife^ though ye fhould in a moment die, and awake in glory ; Biejfed is that fervant^ whom his Lord, when he cometh, jhallfindfo doing, Matth. xxiv. 46. To die daily, is to meet death as a change which tn^y fuddenly come. 3. To die daily, is to wait for our change, as what we dejire, were it God's will, Ihould come fpeedily. They are our Apoille's own words ; Having e defirt to depart, and to he with Chrift, Phil. i. 23. The word is exprefllve of an earneft, vehement, and continued defire ; it is fuch a defire as cannot be fatisfied, till full enjoyment comes ; not a fud- dcn pafTion which comes by fits, but a ftrong bent and SeR. XXXIII. of\/yi;?g daih. 4 . , and lading inclination ; his heart was fixed upon Chriil, ^\\Q is the Jlrength of the hduver's heart, and his portion for ever. Nothing Ids than this can work in the ibul luch an carnclt dcfirc to leave the body ; for companions fo long as thcle arc, lind it hard to part at lad without a llru^gle j there is a natural love of lite, and there is aho a natural tear of death, even where there is no tear of the confc- quences, but only of the ftruggles and pangs of death itfelf. Now, what is it that conquers^ and difpels this fear ? A view of Chrilt our rifen Savi- our, our trufty friend, who is gone to heaven al- ready, to make all in readinefs againfl we como there. Tne blefled 7^//^^ / what will not the foul part with freely, to have and enjoy him ? All our hopes are in him, and therefore our hearts arc cvcp with him. The body is left in the grave, only to be purified, to be refined, that it may be railed in glory when the refurreclion comes. O ! v.-e cr.n leave it there, under ChrilVs care, in whole fighc our death and odr duft are both precious, it is for him we are waiting, who is better than all -, our life has hitherto been in him, now we are going ro the fountain-head to be for ever %vith him. Chrif- tian, let me appeal to your experience, when you have freedom v/ith God before the throne, and a ' view of Chrill's conqueft over death and hell, how do you find your fpirit working?- What are your tlioughts, your hopes, and your defires fixed upon ^ Do they not work as our Apoftle's did ? Siiould death come, and take you upon your knees, would you defire a longer flay ? Is there any tfJng here worthy your love ? No verily, the fooner at hofiti the better •, long to be hid in the grave, that you may fpend the refidue of your life without clouds or fears, without trouble or fin, in the prefence of Chrift your living head : /;/ bis prefence there is fuU nefs of joy. The body here cannot keep pace with P d ^ UiQ 422 iJje Chrifiian's duty Ser. XXXIII, the foul ; it is a clog and a burden, therefore it is doomed to death •, to death you yield it, and whiift your foul is mounting upwards, in contemplation of Chrift, in communion with him, your fiefh alfo doth reft in hope, and you wait with patience and holy joy, till you hear your Beloved fay, " Come, " for ail things are ready." To die daily, is to wait for our change, as what we de/ire. 4. To die daily, is to refign our fouls folemnly into, our Redeemer's hands, as thofe who know not whe- ther they have another day to live. To leave them with his faithfulnefs, love, and care, who hath faid, I will not fail thee^ nor for Jake thee. Thus the Pialmift exercifed faith in God, Tfal. xiii. 5. Into thine hands I commit my fpirit : thou hajl redeemed ity O Lord God of truth. Many a promife he had re- ceived before, but now he needed the comfort of all. Thoughts of eternity are very awful. How it will be with our poor fouls, when we leave the body, we know not j where they will be, how they will adl, in what manner they are to be engaged, tSc, Of thefe things faith gives us but dark and diftant views \ and yet all our hopes and happinefs are wrapt up in our fouls welfare -, if our fouls are fafe, all is fafe; we are blefled, infinitely blelTed for ever and ever. Well, fays the Pfalmift, I am right in this great concern ; I have left my foul where it cannot but be fafe ; it is left in his hands who re- deemed it -, I have folemnly committed it to him, who has ever hitherto fupported it-, it is in the hand of my covenant God, who will fulfil, in eternity, all the promifes, on which my faith and my hope have been founded in time. Into thine hands I commit my fpnt, I have found him the Lord God of truth in every other particular, and fure I may venture to truft him in this. In like manner, fays our holy Apoftle, 2 Ti'w. i. 12. 1 know whom 1 have believed^ and 1 am ^erfuaded that ha is able to keep that which I have Ser.XXXIII. cf dfing dally, 423 }?a%'e committed unto him againfl that dny. He fpcaks here like one that died daily. Nothing could move him from his hope, nor the contidcnce he had in Chirft Jekis. Every day he made a new reckoning, counted up his Ibrrows, his joys, the blcfled realities of the better (late, and left ail he had or hoped for in Chrift's hands, and tiiere he was fure to find it with interell. This was a tryino- time to Paul', he was called to (land beiore Nera-^ that perfecuting Roman emperor, a Iccond time, and he had no man to (land by him ; but he was God's prilbner, and Chrifl's chains are precious chains. Many things he luflered of men, cut nc was in no wife afhamed of God or his gofpel -, For the which caufe I alfo fuffer tbefe things, nevcrthe- lefs I am not ajhamed, for I blow whom I have be- lieved, &c. As if he had faid, " This is not the firll: time I have trufted him upon the fame account ; I have often refigned up my foul to him, and he has never failed me yet; Ihall I at lad draw back, what! now my departure is fo near? God forbid 1 Chnll is the fame he ever was •, / know whom J have bc^ lieved', I am beyond doubts and tears, tor I am per- fuaded he will keep that I have committed to him.'* O Chrifiian, this is an anchor of the foul^ both fure and Jledfafl; come death when it will, you may die chearfully and comfortably, when your all is left daily in Chriil's hands •, no furprize can affright yout no fear fliame you, if Chrift be the rock of your heart, you can never be moved ; your poor foul cannot be left naked, when Chrilt is your cloth- ing. It is true, it is turned out of its old tene- ment, but not out of houfe and home \ Chrill has prepared an habitation for it in his own prefence, m the bofom of his everlafling love; there Ihall ic abide in the fulnefs of joy, till it be reunited to irs former habitation in the refurreclion-day. Thou wit Jhew me the path of life ; in thy prefence is [uhiefs of Pd 4 A^i 424 ^he CbrifAan's duty Ser. XXXIII. joy \ at thy right hand there are pleaftires for evermore^ Pial. xvi. II. To die daily, is folemnly to commit our fouls into our Redeemer's hands^ as not knowing whether we have another day to live. Thus much for the firll general, what is the duty itfelf. I proceed to confider, XL Why are we to be found in the conftant prac- tice of it ? And let it fuffice, that I mention only the three following things. I. This redounds greatly to the glory of God. He is honoured by a lively frame and an upright walk. For the fons of God, and of glory, to live wholly ftrangers to death, or to be afraid of it ; how does this fully their charadler, and iliame their profelTion ! This is to receive the fpirit of bondage again unto fear, not the fpirit of adoption, where- by we cry Abba^ Father. There is a walking worthy cf the Lord^ Col. i. lo. worthy the obligations we lie under to him, and the bleffed promifes we have received from him ; worthy of them that are called by his name, and chofen to his glory : And what mufl be done by us, in order to fuch a walk.^* Let the Apoflle himfelf anfwer, 2 Cor. iv. 18. V/hile *ive look not at the things which are feen^ but at the things which are not feen ; for the things which are feen are temporal^ but the things which are not feen are eternal-, then we are thus walking. The word fignifies lo to lock, as when one takes his mark or aim at any thing; his eyes were not prefently on, and as foon off again •, no, they were fixed on thefe things ; by his views of them, he took his aim and fcope, how he fhould walk here, and fo brought the communion and joys of heaven into his daily walk and converfation on earth. How hoiily, how chearfully and becomingly does fuch a Chriftian walk, who has Chrift in his eye both as the author and Ser. XXXIII. cf ikifig daily, 445 and the finifher of his faith ! This redounds to the glory of God. The Lord increafe the number of fuch walkers! But in our day religion is little more than name; many talk well, but as for walk- ing that is left to others, who have more time or more confcience and grace than themfelves. 2, It makes much for the ejlablijhment and con- folation oi other Chriflians. It greatly faddens the hearts of younger Chriftians, to hear thofe that arc going off the ftage of life mourning and complain- ing, as if they were wholly in fufpence as to their eternal ftate. Sure, were you to converfe more with God you would Ipeak more for him. What though your hopes for the prefent fail, the God of your hopes lives. Though you cannot read love ia all things, the covenant, which concerns you in every ftate, is ordered in all things^ and fure. If you are jealous of yourfelves, you may confide in Chrift, his left hand is under your head to fupport you, though his right hand does not ftnfibly em- brace you. Prefs forward towards the mark \ wait for God's falvation, as Jacob did, though you fhcjuld not be able to fay with Simeon^ Mine eyes have Jeen it. It makes much for the eftablilhment ol younger Chriftians. 3. This is a frame, which is highly beneficial ro our own fouls. And fo I am led to the third ge- neral. III. How does the regular pra6lice of the duty I have been explaining, redound to the comfort ot our ov/n fouls, when death really comes? Or whence it is, that dying daily has fo great an intereft and- concern, in our dying comfortably ? And, /-yr/?,.lliey that die daily die comfortably, be- caufe by this means we make death famiiiar to us-, and thofe we are well acquainted with, we are but little afraid of: Friends that meet often, converfe withuuc 426 "TJoe Chrijlan's duty Ser. XXXIIL without fhinefs or fear. Death is our friend through Chrift ; it is given to us through him, and that which is given to us for our good can never do us any real harm, .i Cor. iii. 22. All things ar^yours^ whether Paul, or Apollos, or Cephas, or the world^ or life^ or deaths or things prefent^ or things to come ; all areyours^ and ye are ChriJVs^ and Chrift is God's, When we meet the ftroke, we may bid it welcome, becaufe it comes without a fting; Chrift has received that into his own fide, and by this m^ans /wallowed up death in victory. What can death do, when it has done its uttermoft ? Have you never weighed things, and brought them to a balance; never con- verfed freely with your fouls upon this head ? The nature of death is changed, its gaftly vifage altered; it may feparate the foul from the body, but neither from our Lord Jefus Chrift. The fliip is broken to pieces in which our treafure is, but all that is pre- cious gets fafe to ftiore; though it caft you down, you ftiall rife, hereafter, the more glorious. If it be an enemy, it is a foiled one ; and what hurt can our enemy do us, when he has both loft his ftrength and his weapons? The valley through which it leads the believer is dark; but Chrift the fun of righteoufnefs is there to enlighten it; we have a captain of falvation to condud us through it, and to welcome us to glory, when we come to the end of it. Have you never dwelt on thefe things, you that dwell in the duft? never viewed death the king of terrors, with Chrift the prince of life? It is high time, believer, to begin to familiarize thefe things now ; elfe wonder not at the fearfulnefs of 'your fpirits nor the deadnefs of your frames, when death fhall give you the awtul fummonsonce for all. Secondly^ Dying daily has a farther influence upon our comforts; becaufe hereby we are weaned frcvii the world and all worldly enjoyments ; and thofc things which we are weary of, we are glad to leavo behind Ser.XXXIII. ff dyif^g daily, 427 behind us. Chrifl known and enjoyed makes every earthly comfort taftelefs and infipid. O! he can have no rival in our love, when he lets us as a leal upon his heart, as a feal upon his arm. Fre- quent meditation upon him in his excellencies and glory, is a means of transforming us into a iikenefs unto him. In this refpedl the knowledge of Chrilt and him crucified infinitely tranfcends all other knowledge i and he that knows and loves Chrifl cannot but defire to be with him. He is our all in heaven and our all upon earth ; but while we are upon earth, we cannot know the all that is in him, as we fhall above in heaven. Here we fee through a glafs darkly; the fights we have of him we have by faith; but faith itfelf longs to ceafe, that we may fee him face to face. True we mud pafs over Jordan^ in order to our getting to Canaan the pro- mifed land, where our father and his friends all dwell ; but who would flop at the fwellings of Jor- dan^ that has a good hope through grace that he fhall be foon landed and landed fiife ? The world is a fea of trouble; heaven a land of pure delight and uninterrupted reft. All our comforts are mixed with crofles here ; but there no crofs, no cloud, no forrow, no fin, no fear, can ever enter; what have we here to pull us back ? Do you never look within you, and about you; how many fins and corruptions within? how many fiiares and tempta- tions without ? Do you defire, or can you bear thefe for ever ? What ! have you lived forty* fifty, three or fourfcore years, and not weaned from the world yet! Is death as great a ftrangcr as ever it was? This cannot be, if you have lived in Chrifl, and lived to Chrifl:. But rather, have you not refigned your foul to him, and your children into his hands, as a covenant God ! Yuur afiairs are all fettled, being comprized in the everlafling and well ordered covenant ; the mefTenger comes, and you are 428 The Chri/iian's duty Sk r . XXXII h are weaned from the earth, and ready for heaven : Your dying day then is your beft day; you have been looking and waiting for it long, and now it is. come, it is welcome. It is your marriage day, and the prophet has given you a fong ready com-. pofed for it; death gives an endlefs eternity to fing^ it in. Ifa. Ixi. 10. I will greatly rejoice in the Lord^ myfouljhall he joyful in my God-, for he hath clothed me with the garments of falvation ; he hath covered me with the robe of right eoufnefs^ as a bridegroom decketh himfelf with ornaments^ and as a bride adorneth herfelf with her jewels. By dying daily we are weaned from the world, i^c, thirdly. By dying daily our accounts are clearly ftated between God and us *, and what condemnation have we then to fear? Who fh all lay any thing to the charge cf God's ele£i? It is God that jujiijieth : Rom. viii. '^'^^ A man can hardly die well, who has any thing elfe to do than to die ♦, the more careful and conftant we have been as to our confefiions, con- trition, and daily obedience in life, the lefs advan- tage has Satan againft us, to diftrefs us, when death approaches-, but fin indulged can never confift with communion enjoyed. 'The fling of death is fin^ and the ftrength of fin is the law^ i Cor. xv. ^^6. This was a bar in the way, this was a gap which there was a neceflity for making up, by the inter- pofition of Chrift's blood, in order to any com^ fortable walk in life j and now this is done, now iniquity is pardoned, and fin covered, who has any further indidlment to bring againfi: the believer in Jefus ? He fees death ; but he fees Chrift with it, who has been the death of death, and the grave's deflruclion; Chrift has faid to fuch. Fear not ^ I have the keys of hell and of deaths Rev. i. 18. Chrift is Lord of both, and what can they fear, who have an intereft in this living Lord ? By dying daily our accounts S'^^^.XXXIII. of dying daily. 429 accounts (land the more clearly dated between God and us. Once more, Fourthly^ By dying daily, wc learn to look beyond death while we are looking j/ itj and all is peace and joy there for ever and ever. To look always upon death is dreadful indeed, but life without end follows immediately after-, that life which Chrift: afked of his father, for his many Ions, Pfal. xxi. 5. that life which he inherits as their head and fore- runner in the prefence of God. O ! we arc to be heirs above with him for ever; heirs of God^ and joint-heirs with Chrift^ Rom. viii. 17. Death brings us to a jubilee of rell; then our redemption day is come, and we enter upon our inheritance, never to quit our polTeirion-, there fhall we fee God in Chrid, and ever enjoy him -, no more tafte of the (Ireams of his goodnefs, love and grace, but drink at the fountain head, till we are filled : Sips and drops we are to have done with there-, we fliall then be filled with all the fulnefs of God. Happy fouls that fliall be counted worthy to obtain that world, and the refurredion from the dead. They Jh all hunger no more^ neither thirft any more^ neither [hall the fun light on theWy nor any heat. For the Lamb which is in the midfl of the throne fhall feed them., and fljall lead them unto living fountains of waters •, and God fhall wipe away all tears from their eyes., Rev. vii. 16, 17. Thefe are fome of the advantages which believers have in dying daily •, from whence it ap- pears, how great an intereft and concern it has in our dying comfortably. I fhall now clofe all with a few remarks. And, Remark i. How dreadful is it for them to think of dying, who have not as yet begun to live. The youngeft that hears me this day, is old enough to die; life's longeft leafe is a fhort one; and how many fudden unforefeen events arc there to make it fliorter 1 Perhaps you may not think of death to day. 430 The Chrijiian's duty Ser. XXXIII, day, and yet lanch into eternity fome days before another Sabbath. Are you out of Chrift ? Wo unto you, if you die fo. The fting of death will then wound you to the heart, and feal up your con- demnation for ever and ever; all hope and help is pall, when death comes ; there is no difcharge in that war, neither fliall wickednefs deliver thofe that are given to it; as death leaves you, judgment finds you ; heaven or hell will be your endlefs portion^ according to the flate death finds you in ; beware of uncertain promifes and trifling delays in a matter of everlafting importance. Rem. 2. The trueft wifdom is to he prepared againft the greateft danger; our everlafting all de- pends upon our dying well. If a man mifcarry in death he is undone for ever, it is a ftep which can never be taken over again ; while we live we are in time, and what is wanting in one duty may be coniefled before God when engaged in another; but when we die we leave time, and there is no changing in an eternal world ; there our ftate is fixed, and fixed for ever, beyond the leaft hopes of an alteration. The greateft end of living, is to prepare for dying. Rem. 3. Unlefs we know Chrift favingly, we can neither die daily, nor die comfortably. He is the Lord our righteoufnefs, and our ftrength. He is the foundation of our hope, and in him is all the grace we need to ftrengthen our hope in a dark day. All our peace comes from him, for it was made by him; all our comfort is his gift, becaufe it was his purchafe ; he procured heaven for us ; in our juftification he gave us the right to do it, and he lives above to keep it, till he has brought us at death into the full pofleilion of it. The believer, itrong as his faith may at fome times be, never dares look at death unlefs he looks at Chrift alfo. Death is an enemy which keeps us captive till we are led to Ser.XXXIII. ^f ^ying daily. ^n j to fee it an enemy conquered by Chrift : Through death he hath delivered them^ who through fear of death were all their life- time fubje^ to bondage, I'hcrc is the fpring of all our life, confolation and joy in a dying hour. Rem. 4. It is dangerous living, even for the Chriftian himfelf, without keeping his dying time ever in view j for a view of death is the greatcit bridle upon in-dwelling fin, next to an immediate grant of mortifying grace from above j who dares furfeit himfelf with the pleafures or cares of li^^ who knows not but that he may on the morrow go down to the grave ? We all rejoice as though wc rejoiced not^ and weep as though we wept not^ and uje this life as not abufing ity when we are helped to keep death in view, which will fpeedily put an end to all our forrows and joys. Rem. 5. Should we not make hade with our living work, when we know not how foon our livino- time may ceafe ? David ferved his own generation by thewillofGody Adts xiii. ^6. Leave not your foul- concerns or your temporal affairs at peradventures, when even in the midft of life you are in death. To fet your houfe in order ^ is a necelTary duty, more efpecially becoming the chriftian, who (tts death as his in Chrift Jefus. If you die daily, let this in- fluence every adlion you are employed about in life ; own God in all things, and endeavour that all may be at peace below when you are entered into reft above \ be ready to go, though your mafter fhould prefently call. Rem. 6. Learn hence the excellency and fvveet- nefs of the chriftian*s life. Intereft in Chrift makes life pleafant, and death joyful. All things are well with him that has peace with God through our Lord Jefus Chrift. Such an one lives above in heaven, while he is fojourning here on earth; where his treafure is there his heart is, and the Lord is his portion 43* ^heChriftiarCs duty.Uc. Ser.XXXIIL portion here and hereafter. His foul takes up its reft in him, and dwells at eafe ; what is nature's averfion, grace delights in ; the eye of faith fees life in death, and comfort in the midft of fears : It looks beyond the veil, and enters even on this fide the grave into the holieft of all, where Jefus our forerunner is for us entered \ we Ihall be coming up from the wildernefs, and haftening out of it, when we are found leaning on our Beloved^ looking to, and carrying on, fweet and daily communion "With Chrift Jefus our Lord-, which the Lord the Spirit enable us more and more to do !- SERMON Ser, XXXIV. 7hc blef'dnefs cf, fee. 433 SERMON XXXIV. The bleflednefs of them that die in the Lord. Revelation xlv. 13. And I heard a voice from heaven^ f^y'^^^g ^^^to me^ Writey BleJJed are the dead which die in the Lord, from henceforth : Tea, faith the Spirit y that they may reft from their labours j and their works do follow them. AMIDST all the tears, and occafions of forrow which are found upon earth, there is a voice from heaven which fpeaks comfort. Though {\:\ has brought death into our world, Chrift has put fweetnefs and a blefling into death. We have fol- lowed the precious remains of our dear deceafcd brother to the grave* : but let us not in our heart E e and * This Sermon was preached to the church of Chrift at j^afingflokey Hants, at the interment of their worthy paflor the reverend Mr William Vnjth, Auguji 24, iJ-H* 434 "^^''^ blepdnefs of them Ser.XXXIY, and "affedlions flay there weeping. The man is ■where the foul and Ipirit is. Our God calls us to look upward. / am the refurre^ion^ and the Ufgy is Chriil's preient language to every Ibrrowing friend. The precious faint, the dear and faithful minifter and paftor, inwhofe place I now ftand, is with Chrifr. All his prayers, and your prayers U^v him, are now anfwered. He has done his mailer's work, and is entered into his mailer's joy. Shall we weep, that he is blefled ? and that Chrifl, by a voice from heaven, declares him fo ? Rather kr Us fee, and praife oUr God for his dying frames, and view, as far as we are able, the bleffednefs of his prefent ftate : that as our God has been quicken- ing and improving the graces of many of you by his life, you may alfo in fome refpeds be gainers by his death. And I heard a voice from heaven y &c. — Thefe words, taken in their immediate connec- tion, refer to- the rage and perfecution of Antichrid, againft the true church and people of God. Though her fall and puniihment is fpoken of ^^r^, as to the nature of it, ver. lo^ 1 1. the time of it fhould not be till hereafter. Chap, xviii. i. Babylon's reign is to be long, though her deftrudion fhall be certain and fudden. To fome extraordinary feafon of cor- ruption and perfecution in the churches thefe words relate, becaufe of the verfe which goes immediately before verfe 12. Here is the patience of the faints -^ here are they ivhich keep the commandments of God^ and the faith of Jefus : that is, this is the time wherein it fhall be remarkably tried. Now it fliall appear, who are the chaff, and who are the wheat ; v/hat is drofs, and what is gold. Upon this, a voice from heaven declares them blejjed that die in the Lord^ from henceforth : Not as if fuch who died in Chriil before were not blefled ; but to be taken away in a time of fo great trial, was a lingular and fpeciat S'er. XXXIV. that die in the Lord, k^c Ipecial mercy •, becaufe there was an end of th'jir grievous and intolerable labours and lufferi.M-rs for the caufe of Chrift ; the enemy fliould vex, toT- ture, and opprcfs no more ; and their works, that is, the fruit of their patience here upon earth, fhould be left behind, and follow them, as harvell docs feed-time. There fliould be a fuccellion of con- verts to Chrift, through their fufferings. Hence to die in the Lord is fuppofed, by many, to im- port chiefly, to die/ Ivcther. Our blclled Lord died praying, Lr//('^xxiii. 46. Father^ into thy haiids J commend my fpirit. Htr own \ covenant relation with his lad breath, and dic^, yielding up himfelf into his hands, whofe wc rk he came into the world to finifli ; his bft work as mxn and as mediator, was to give up himi'clf into tic hands of his Father and his God. BlcfTcd dying ! when all the tendencies and motions of a believer's fpirit are towards Chrift, who is the great center of his foul, and his only reft ! When he breathes the breath of heaven, and begins the work of heaven, before life ends ! When he exerts his laft flren^th in laying hold on the covenant, and with a quiver- ing dying breath, can fay, '' Into thy hands I com: " ynend my fpirit^ thou haft redeemed me^ Lord *' God of truth. ''^ There is no looking with comfort beyond time, if there be not firft a looking to that redemption which was obtained by a cruciiicd Chrift in time. So much for the firft general. IL I am to confider the bleflcdnefs which ^elongs to the dead, who die in the Lord. Our text defqribes it under two great branches. As, Firft., They reft from tKcir labours. Secondly., Their works do follow them. Refting from their labours implies in it,. I. Their being freed for ever from the forrow.c^ pains, and toils of life. The word^ fignihcs for; labour, fuch as wears away a man's fpirits, and drinks up his very moifture i this }^vc['^nn rcil world at the beft. The Spirit fpeaks of the life which now is, G^/.i.4. Evil of aftlidior. (though not of punillv E e ^ iiKn: 440 ^he blefednefs of them Ser. XXXIV. jnent and wrath) we are all expofed to here ; and to make heaven fweet at lad, our life is little more than a fucceflion of difappointments. From wilder- nefs to wildernefs we are going, till we get to Ca- naan. Believer, thou mayil change thy forrows and afflictions often, as thou art pafTing through Baca\ vale ; but thou never wholly reft eft from them. Every new ftate, circumftance and condition in life, has its crofs : fome labour and travail attends It : God will have thee tafte the fruit of Adam^sftn^ though, as united to Chrift, thou art perfedly freed from his curfe. What were the racking pains and an- guifh that body endured, which now fleeps injefus, our God only knows, who appointed, ordered, and fweetened all : and what was the patience and re- fignation of fpirit with which they were born : So fweet, fo fubmiflive, fo yielding to God was his foul ; fo wholly wrapt up in his Father's will, that he feemed already to have refted from his labours, while he yet endured them. But now his reft is fully come, and he is in his Father's houfe, his arms, his bofom ^ where there fhall be no more death, neither forrow, nor crying, neither fhall there be any more pain. Rev. xxi. 5. Write^ Blejfed are the dead that die in the Lord, for they reft from all out- fjoard affii^fion., forrow^ and pain, 2. They reft from the being and in-dwelling of fin. In its guilt, it can no more deprefs and wound 5 in its adherency and ftain, it can never further grieve. That fountain of corruption, original fin, which is the very Egypt of their fouls (as Dr. Owen calls it) ftiall be perfectly dried up ; and they fhall pever think a vain thought, never fpeak an idle word more. The beft, the wifeft, the holieft faint, is labouring and reftlefs in this prefent life, becaufe of this. The Apoftle Paul himfelf, though he had been wrapt up to the third heavens, what a deep Ser. XXXIV. that die in the Lord. 44 , figh does he fetch, when looking into the plague of his own heart ? O / wretched man that I am, icbo Jhall deliver me from the body of this death! Rom. vii. 25. It is otherwife above ; in heaven, with Chrift, the faints are not only freed from adiial iin, (as Adam was in his innocent ftatc) but from all pofilbility of fmning: And to the fpirits of jtijt men made prfeEi, Heb. xii. 24. There is nothing im- perfed, nothing wanting in their obedience and graces; nor can any fin enter more, as often here it has done, by their imaginations, or by their fcnfes. They reft from the being of fin. 3. The dead in the Lord are blefled, as they arc at reft for ever from the aflaults of Satan. 1 hefc are common topics but fwcet ones. The advcr- fary Satan came againft Chrift, to intimidate and affright him in his laft hours, John xiii. 30. though he had nothing of his own in him : And often the faints follow their Saviour to heaven, through the fame way of fufferings. It is awtul feeing of fin through the devil's glafs; becaufe he always conceal: Chrift, and that redemption which is through his blood. But though Satan affrights thee now, thou fhalt overcome him foon. No hifllng fcrpent can come into the paradife above. We are then beyond the lions dens, and the mcun tains of leopards. When thou dieft to time, thou entereft into thy reft. All labour and contention with feif and Satan ftiall ceafc then for ever. It is a fong begun on earth, which is continued in heaven-, Rev. xii. 10. Now is come falvation and flrength, and the kingdom of our God, and the power of his Chrift ; for the accufer of cur brethren is caft down, which accufed them before cur God day and night. They are free Irom the alfaults of Satan. 4. The dead in the Lord arc bleffcd, as they have everlafting fatisfa(5^ion and reft, in the vifion of 442 The blejfednefs of them Ser. XXXIV. of God, and of the Lamb. Here Chrifl is faid to be with us\ there the faints and followers of the Lamb fhall be ever with him. So Jhall ive he ever '•ijvith the Lord, i Theff. iv. 17. Free a believer from whatever labours you will, he has not reft, till this vaft foul of his and all itsdefires are filledo Believers fee God here as he is not : All their know- ledge of him comes in by mere negatives, denying to God what imperfedlions are found in the crea- ture : But thou foul, thou J] J alt fee him as he is-, not by reflexion, comparifon, negation, as thou doft here, but by intuition, face to face, without one in- terpofing cloud, for ever. There can be no fatis- fadlion without perfedlvifionand enjoyment. Hence the believer, when he is leaving ordinances, frames, and friends, may juftly take his farewel of them in the Pfalmift's words, Pfal. cxvi. 7. Return unto thy reft, O my foul. We are aiming at reft, but it is iinattained, till we are with Chrift. If]:)aU be fatis- fied when I awake with thy likenefs, Pfal. xvii. 15. So much for the firft branch of that blefiednefs, which attends fuch as die in the Lord. The fecond is, that their works do follow them. Either, I. There are fome works which the faints leave behind them on earth, to mellow and ripen, when themfelves reft from their labours. Every prayer of faith fhall have its anfwer, when thefe poor, vils bodies of ours lie rotting in the grave. Faithful martyrs fee the feed which was fown by their blood, and faithful minifters the feals whic-ti God added to their miniftry, long after they have entered into their reft. Many a foul will own fuch hereafter for fathers, whom they were altogether ignorant of in this life as children. Thefe where had they been, will l;c a bleffed furprife to many a faithful minifter at the laft day, v/ho has {ttn but a little fruit of his labour here. God's word faithfully difpenfed,^ is ^ fruit- Ser. XXX IV. that die in the Lord. 44 3 fvuit-bearing feed, though it may lie long under the clods. Often the enduring patience ami tri- umphant deaths of godly paltors, arc the very ipeans of eliedling what their hearts were niofl in- tent upon in life •, the redeemer's glory and the good and increafe of the church to whit h they flood related. Many of the fruits of your paftor's prayers went before him ; his children went lirit. But God is faithful : Ply the throne of grace hard, that yon may fee his works alfo following him. God did not try him fo long, and '[o foreiy for nothing. The fruits of the faints labours are left behind them to ripen. Or, 2. Their works follow them, as evidences of their right to Chrift, and interell in him, at the laft day. There is a right of title which the faints have to glory, and a right of evidence. The righteoufncfs of Chrift alone gives the right of title; Rev. vii. 14, 15. 'Jhefe are they which came out of great Iri- hulation^ and have wafljed their robes^ and made tbem white in the blood of the Lamb ; therefore they are be- fore the throne of God. But the graces oi the S^.irit give a right of evidence. Hence in the laft day you hear Chrift faying, Receive the kingdom prepared for you : For I was an hungry, and ye gave me jncat^ Matth. XXV. 34. The for is demonftrative, not caufal. The good works of the faints Iliall be pro- duced, not as caufes, or conditions of their laiva- tion, but as evidences of their right to ir, and their meetnefs for it. God will have it known to all the world, that his judgment is according to truth; therefore his heaven fliall bebeftowed u^^on none but fuch as are holy, whole character and trame fuits with the place to which they have a title. This is another lenfe, in which it may be laid, of fuch os 3 ^^^ 444 "^^^^ blfednefs of them Ser. XXXIV. die in the Lord^ that their works do follow them. This leads to confider, III. Why the dead, who die in the Lord, are faid to be blejfedfrom henceforth. And, 1. Becaufe hereby they are preferred effeftually, from the corruptions of the times and places where they lived. It is a great and blefTed truth, that a believer's foul is in paradife, before his body is in the grave; that as foon as his eyes are clofed upon earth, they are opened in glory : Heaven is to be confidered by us, as a (late, and not merely as a place : But this is not the immediate fenfe of the text; it fpeaks greater things than this with refpedl to the faints relt. As a fpecial token of their fa- ther's love, our God is pleafed to take them from amidft thofe pollutions, which taint and defile others. Vile principles and ungodly pradices (with which the age abounds) God takes them away from both ; no longer fhall Satan tempt, nor men enfnare. Alas! what are the bed of men, when left to their own fpirits! David's firft days were his befl: He was the man after God's own heart. Hezekiah^ that zealous and fuccefsful reformer, foon grew proud after healing mercy. Peter^ who would lay down his life fooner than leave his Lord, denies him v/ith an oath. Many that were once zealous for the faith, have grown lukewarm and carelefs at the end of life. Bleffed are* the dead that die in the Lord^ from henceforth they are freed from all thcfe temp- tations. 2. They are bleffed from henceforth, becaufe they are delivered from tho(t vexations of heart which at- tend evil, backfliding and degenerate times. It is faid of Lot^ that^his righteous foul was vexed from day to day, v/ith the vile abominations of the place wherein he lived, 2 .Pet, ii. 8. Clofe walkers with God, Ser. XXXIV. that die in the Lord, 4^5 God, Elijah-Wkc, are very jealous for him, i Khigs xix. 10. they cannot bear to fee his name cIjOk)- noured, his ordinances flighted, his fabbaths jjro- faned-, and it may be, all by fuch ascall themicives profefibrs, and think it hartl they flioiild not be efteemed believers. A tender heart grieves and mourns in fecret tor Zion's fins. We that are left behind live in a dark and dying time, with refpcdt to the precious truths of God, and the lilc and power of vital godlinefs in the fouls of men. While ibme are ftealing away all the honours oi" the re- deemer's name; his friends are falling out by the way, as if religion lay in vilifying one another's chara6lers, and expofing IclTer flips aiUl inadver- tencies to a profane and ungodly world. Rcil on, bleflfed foul! reft from thy labours-, thy Goil has taken thee to better company, to better and more glorious work. Blejfed are the dead that die in the Lord. And, 3. Such are bleflfed that die in the Lord, from henceforth; becaufe they are freed from the afflic- tions which attend evil times. God gathers his jewels, and houfes his faints, before wrath breaks forth upon a god-provoking people. Wo to the old world, when Noah enters into the ark ; wo to Scdom^ when Lot goes out of it; the next news we hear, is that the Lord rained fire and brimftonc from heaven, and confumed it, and all the cities of the plain ; Gen. xix. 25. " Impending, feared, " temporal punifliments, (faid my dear brother, in *' fome c'lofe converfe I had lately with him) God " haJi, in m.eafure, delivered this nation from. " But we are left,weare Jcft to fpiritual judgments, " which of all others are the forcll judgments." The miry places and the marfhes where the wa- ters of the fanfluary come, and they are not healed by them: Thefe fliall not be healed, they Ihall be 2 S'^^" 446 The hlejfednefs of them Ser. XXXIV. given to fait. O ! it is dreadful when God writesy never let the gofpel come to that place ; never let fruit grow upon that people, upon that foul more! Bleded, blejfed are the dead that die in the Lord^ from henceforth fuch trials ifhail no more afBi6l or affed them for ever. The ufes follow. As, i'. If the dead in Chrift are thus blefTed, how mi- ferable mull their eftate be, who die out of Chrift, in a ftate of feparation from him : Who know no- thing of the Lord Jefus, but by the hearing of the ear. A foul that is difunited to Chrift, lies open to all danger ; the wrath of God abideth on him. Man ! as long as thou art under the laWy thou art under the curfe ; thy mifery arifes from thy flate. Thou art in fin ; a ftr anger to the covenants of promife ; therefore without Chrifty and without hope. Till there be a change of covenant, there can be no change of ftate. If thou haft no Chrift to appear for thee, fm lies at the door: Thou muft wreftle it out w^ith the wrath of God in thy own perfon. Not a drop of Chrift's blood ftiall go to take off one fm, or one torment from thee for ever. 2. Are they Mejfed that die in the Lord^ then who, that is united to Chrift, would be afraid of dying 1 It is a new way thou pafleft through to thy father's houfe, as they faid of old, we have not pajfed it before; but it is a fafe one. Thou dieft in the Lord, and to him. Be comforted, believers^ the ark of the covenant ftiews you- the way. Chrift will be with you dying. In the midft of Jordan his ftaff fliall fupport you : His power and grace will keep back the waves from overwhelming you. Blejfed are the dead that die in the Lord. Their Jelus is in heaven, waiting their arrival there, and he will welcome them to everlafting blifs, and to the mountains of fpices. 3- ^^e Ser. XXXIV. that die In the Lord. 447 3. Are they blefled that die in the Lord, from hencetorth? then may we not from hcncefortii, take up a lamentation againft ourfelves, who are left be- hind ? Death is a lols to us, though a gain to them. They die in a time of corruption, afflidion, and temptation : That is the time wlien we mod need their Uves, their dodtrine, and example, their prayers, and their tears. When Elijah dies, his fucceflbr, though he faw him afcend in triumph to glory, yet cries out, " My father, my father, the '' chariots of IfraeU and the horfemen thereof.*' f . d. All the ftrength of Ifrael is going, now thou art gone. Saints eminent in their day and genera- tion, for our God, and religion, are the fait, the Hght, the pillars of the earth. It is for their hikes the earth ftands. Let me alone, fays God to Mofes^ when he ftood in thegap^ on behalf of Hnning Ifrael: But when MofeSy God's favourite, is gone, who fnall drive with him for a backfliding nation ! Our God does not forbid our weeping, when fuch great ftrokes come; the children of Ifrael wept for MofeSy in the plains of Moah^ forty days. It would be fliupidity, not fubmiilion, to dootherwife. Know ye nor, that a prince, and a great man is fallen this day in Ifrael? Such was your dear and beloved paflor, whofe place I now fill. Gofpel dodlrines in their relation to Chrid's perfon, and the immediate influence they have upon all practical godlinefs, were the conftant drift of his preaching: And ye are witneflTes, and God alfo, how holy, and jiiflfyt ^>id unblarmably he behaved himfelf amongft the church, and ull men. He was a living preacher ; a burning and fhining light. His fermons were firft preached to his own heart, and then wrought into his life. Such as heard and converfed with him, either by word, or by letter, could not but take biozjuledge of him, from time to time, that he had been ivitb Jcfus. thr 448 Theblejednefsofthem Ser.XXXIV. The feed which he has Town, by the Spirit's help, amongft you, was fteeped in prayer firil, and fol- lowed with prayer after. And you know how he exhorted, and comforted, and charged every one of you, as a father doth his children, that ye would walk worthy of God, who hath called you unto his kingdom and glory, A wife and holy God was pleafed to try him many ways; but from the mount of trials and ftraits, he always came down with his face fliining, though, with Mofes^ he did not fee it himfelf Your fouls were often lifted up by the cafting down of his. That long and uncommon trial of his faith and patience, which at laft put an end to his life, you all know, and how he juftified God through every part of it. When I was laft with him, I afked him how his frame ftood God- ward, when nature was racked and torn afunder with ftrong pain : His anfwer was, " I never faid, *' or thought (to my knowledge) any thing more *' than, thou God art holy. I have deferved more *' than this from the hand of God in the preTent *' life." An holy God did, indeed, towards the clofe of life, draw a veil over thofe fweet affurances, and pleafant tokens he had once given him of union to Chrift and intereft in him : Yet in his darkeft hours this was his language, " I can go into eter- ♦' nity, and appear before God, leaning on a perfect *' righteoufnefs and an everlafting covenant." But a gracious covenant God, though he tries long, will not try always. The cloud brake fome days before life expired, and not a doubt or fear attended him after. Not only was he enabled comfortably to lean on Chrifb, but to rejoice and triumph in him. To one whom he heard faying, ' He is not like to live * long, he is almoft gone;' he anfwered, '' I do *' not defire to live; to be with Chrift is far better. *' From rivers of pain to oceans of glory. O ! the " riches Ser. XXXIV. that die in the Lcrd. 44 c) *' riches of free grace : I am fo filled, that it is *' ready to overcome me : Oh ! taRc and fee that *' the Lord is good. Love the Lord Jefus Chrill " all of you." Being aflvcd how he did, when his laft moments drew on apace, he anfwered, " I am " almoft well. I know that my Redeemer livcth. " The doctrines I have preached are now a com- *' fort to my foul. Be fure you do not depart from *' the dodrines you have been Uught, nor from *' the order of the church, and God will take care " ot you, and I hope God will provide fur you. " Let young ones take care they do not defpife the " hand of the Lord : If they do, God will make " them fmart for it." And having prayed, with many tears, and great earneftnefs, for this poor afflidled church ot Chrift, being heard firfl: to fay. Into thine hands I commit my fpirit -, he foon after- wards fell on fleep. Such was the man whofe lofs we mourn •, fuch the frame in which he died. You all know concerning him, that he lived long, tho* he died young : This God has given him, as a fpe- cial honour, that he died without an enemy, and in the warmeft love and afFedion of every friend. His name will ever live in your hearts, to whom he flood related as paftor, and whom he loved as a father; and as one of whom the world was not worthy, God has removed him to his upper houfc, where nothing filthy and unclean can enter. Blellal are the dead that die in the Lord ; but wo to us, when God is making fuch awful breaches upon us \ wo to them that arc left behind ! 4. Are the dead blefled that die in the Lord ^ What a reconciling thought is this to forrowing friends and relations that arc to flay longer upon the earth ? To be with Chrid ! is not this what you are longing for yourfelvcs ? O 1 why fhould you erudse it them ? Some of you, by this llroke, "^ ^ p f have 450 The blejfednefs of tbem Ser. XXXIV. have loft many relations in one : A friend, a bro- ther, a nephew, a fon, a paftor : But your Jefus fuftains and is able to fill all relations. Do not vent thofe forrows upon your lofles, that fhould be fpent on your fins. Our Chriftian forrows are not accord- ing to our Chriftian hopes, when our tears for one enjoyment bhnd our eyes to all our other mercies. Though Jofeph is not^ and Simeon is not^ Jefus Chriji is ; and he is the fame y eft er day ^ to- day ^ and for ever, BlefsGod you fee the fruit of your tears and prayers early \ and that it has ripened fo foon into a bleffed harveft. You have buried a part of Chrift's body, and a part of Chrift's fulnefs ; Chrift, as an head, would be incomplete without all his members. My jiefh alfo fhallreft in hope. Reft is after labour, and it is to fit the fpirits for further work. Rejoice, one day you ftiall meet again \ meet and never part, meet and never fin. 5. Do the faints reft from their labours, and their works follow them? Why fhould you not then, as a church of Chrift, hope in your God, and your Jefus ftill ! When the faints die, to us they do not die wholly ; the fruits of their labours, patience, prayers, and examples are left behind. But though your paftor is dead, your head lives. Chrift, the king of faints, the prieft upon his throne, ever lives. Though he has put out one light, he can fet up another ; he holdeth the ftars in his right hand. Mofes led the children of Ifrael through the wildernefs; but 7; . Shaw's Summary of the Bible. The Speaator, 8 Vols. Sharp's Operations in Surgery. ■■ _ Prefent State of Surgery. Sljaw's Pra6lice of Phyfic, 2 Vols. Sherlock on Death. Shaw's Parifh Law. Taylor, (Richard) on Juflification. — ,. On the Fall and Mifery of Man. I. On the Eftablifliment of the Law by the Gofpel. Taylor, (Dr Abraham) on the Trinity, z Vols, Trail on the Lord's Prayer. Tatler, 4 Vols. Vincent's Account of the Fire and Plague in London. ■ Touchftone of Sincerity. ■ On Converfion. Van Swieten's Comment on Boerhaave's Aphorifms, 8 Vols. Watts's, (Dr) Works, in fix Vols, 4to. •— Sermons, 2 Vols. ■ Evangelical Difcourfes. ■ .■ OiiChurch Government. > Difcourfes on the World to come, 2 Vols. ■ , On the Ruin and Recovery of Mankind. , On Orthodoxy and Charity. , Glory of Chrift, as God-Man. , Logick. , Improvement of the Mind. t Pofthumous Works. . Philofophical E flays. . Aftronomy and Geography. 1—. Pfalms. * Hymns and Spiritual Sdngs. ^. Lyric Poems. ■ Mifcellanies in Profe and Verfe, — On the Paffions. *— - Guide to Prayer. I Prayers for Children. — Scripture Hillory. ■ Catechifms. — Art of Reading and Writing. ■ Humble Attempt towards the Revival of pra6lical Religion* — Divine Songs for Children. Wilfon's Chemiftry. Willifon's Sacramental Direflory. Williams's (Dr) Vanity of Childhood. Watts on the Sabbath. Wilcox's Sermons, 3 Vols. • Xenophon's Expedition of Cyrus by Sir Harry Spelman, 2 Vols. %* Where may be had great Choice of Bibles, Common Prayer Books, and other Books in moft Arts and Sciences, at rcafon- able Rates, Wholefale and Retale. SAMVtX KTVl.Or.K. B > f^ - -IT