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S  C4  4H3 
 
SERMONS 
 
 Preached  on  feveral 
 
 SUBJECTS 
 
 AND 
 
 OCCASIONS, 
 
 WITH     SOME 
 
 LECTURES. 
 
 IN   TWO   VOLUMES. 
 By  WILLIAM    'DUN  LOP, 
 
 Late  Regius  ProfefTor  of  Divinity,  and  Ecclesiastick 
 History,  in  the  University  of  Edinburgh. 
 
 THE    SECOND    EDITION. 
 VOLUME   THE   SECOND. 
 
 G     V    A    S    G    0     IV: 
 Printed  by  R.  U  R  I  E  and  C  o  M  p  a  v  f, 
 •  For  J,  Barry,  Bookfeller,  above  the  Croft, 
 
 M  DCC  XLVI. 
 
S^SfiaS  :H^&^a>  ^M?S£ 
 SERMON    I. 
 
 Isaiah  i.  5,  6. 
 
 Why  Jhould  ye  be  flricken  any  more?  ye  will 
 revolt  more  and  ?nore :  the  %vhole  head  is 
 ficky  and  the  whole  heart  faint. 
 
 From  the  fole  of  the  foot,  even  unto  the  head, 
 there  is  no  foundnefs  in  it ;  hut  wounds y 
 and  hruifes,  and  putrifying  fores. 
 
 ^(gSSEPgv  H  E  holy  apoftle,    defigning  to  re- 
 1  prefent  the  evil  and  poifonous  na- 
 ture of  fin  in  the  moft   fignificant 
 
 ^S||  expreffions,  does,  with  a  noble  em- 
 phafis,  call  it  "  exceeding  finful :? 
 for  indeed  there  was  nothing,  befide 
 itfelf,  that  could  be  a  fit  emblem  of  its  inconceiv- 
 able lothfomnefs  and  abomination.  If  we  con- 
 sider it  in  a  relation  to  God  the  fupreme  gover- 
 nor of  the  world,  it  is  a  rebel  againft  the  almighty 
 Creator,  and  a  traitor  to  the  moft  righteous  king ; 
 with  refpect  to  the  tendernefs  of  our  heavenly  Fa- 
 ther, and  the  love  of  a  Redeemer,  it  is  the  moft 
 unnatural  difobedience,  and  bafeft  ingratitude: 
 if  we  look  to  the  end  of  things,  when  the  judg- 
 ment of  the  great  day  will  give  the  perfe£ling 
 ftroke  to  the  divine  purpofes,  both  of  mercy  and 
 A  2  juftice, 
 
4  Sin  Is  the  Sick  fiefs 
 
 juftice,  fin  is  the  moft  dangerous  enemy,  and  the 
 excefs  of  the  moft  fatal  madnefs  ;  and  with  a  re- 
 gard to  the  finner  himfelf,  and  the  nature  and  ca- 
 pacity of  an  immortal  fpirit,  it  is  thedifgrace  and 
 difeafe  of  the  foul,  its  vileft  fhame  and  mortal 
 ficknefs.  It  is  in.this  Iaft  view  of  it,  which  I  de- 
 fign,  at  this  time,  through  the  afliftance  of  God, 
 to  reprefent  fin;  namely,  as  the  ficknefs  and  dif- 
 eafe of  the  foul :  that  from  a  ferious  confideration 
 of  the  filthinefs  and  weaknefs,  the  deformity  and 
 danger  of  our  ftate,  we  may  be  ftirred  up  to 
 "  lothc  and  abhor  ourfelves  in  duft  and  afhes,'* 
 be  afhamed  of  our  impurity  and  uglinefs,  and 
 pofTefled  with  an  affedting  forrow  for  our  folly 
 and  ingratitude ;  and  being  roufed  up  from  our 
 fatal  lethargy,  may,  by  a  godly  repentance,  and 
 a  lively  faith,  bring  our  difeafed  fouls  to  the  Lord 
 who  healeth  them.  That  I  may  fave  as  much 
 time  as  may  be  for  this  fubje£t,  I  fhall  fpend  but 
 little  of  it  upon  the  context,  or  explication  of  the 
 words  themfelves. 
 
 That  profane  and  ftupid  generation,  to  which 
 this  prophet  delivers  his  meflage,  were  deep  funk 
 in  the  mire  of  fin,  and  fo  wofully  fubje£ted  to  the 
 flavifh  dominion  of  their  corruptions,  that  all  the 
 merciful  difpenfations  of  a  kind  providence  had 
 proved  ineffectual  to  reclaim  them  ;  they  had  (tood 
 it  out  againft  the  moft  amazing  goodnefs,  and  had 
 io  hardened  hearts,  that  patience  and  grace  made 
 no  foftening  impreflions  upon  them :  and  when 
 God  inflidred  deferved  judgments,  not  with  the 
 hatred  of  an  enemy,  but  with  the  affe£lionate  de- 
 signs of  a  father  that  chattifed  them  for  their  pro- 
 fit, they  fpurned  the  more  at  his  laws,  and  fret- 
 full  v  reje&ed  his  government.  So  that  there  be- 
 ing fmali  likelihood  of  this  means  proving  fuccefT- 
 fill,  God  puts  the  queftion,  in  the  fifth  verfe, 
 *♦   Whv  fliould  ye  be  flricken  any  more  ?  ye  will 
 
 "  re- 
 
*nd*Difeafe  of  the  Sou!.  y 
 
 "  volt  more  and  more  ;"  inftrad  of  returning  to 
 him  that  fmote  them,  they  would  only  flee  fur- 
 ther from  their  obedience,  and  throw  off*  any  re- 
 mains of  his  yoke  :  and  then  the  words  I  have 
 now  read,  come  in  as  a  reafon  why  frowns  and 
 chaftifements  had  no  appearance  of  fuccefs  in  re- 
 claiming them,  <c  The  whole  head  is  lick,  and 
 "   the  whole  heart  faint,"   &c. 
 
 Some  take  thefe  words  principally  with  a  refpecT: 
 to  the  temporal  circumftances  of  the  Jews.  The 
 government  had  fallen  into  a  weak  and  deplorable 
 condition,  deprived  of  its  dignity  and  power,  ex- 
 pofed  to  the  arrogancy  and  contempt  of  an  infult- 
 ing  enemy,  and  all  the  confufions  of  a  d i ft r acted 
 ftate  :  and  fince  all  thefe  judgments  had  gained 
 nothing  upon  (o  obftinate  tranfgreflbrs,  it  was  like- 
 ly, that  further  corrections  would  be  to  as  little 
 purpofe.  But  it  appears  to  be  both  more  native 
 and  lignificant,  if  we  underftand  what  is  here  (aid, 
 of  the  fpiritual  cbnditiqp  of  this  finful  nation, 
 which  may  be  eafdy  applied  to  every  wicked  foul, 
 M  There  is  no  foundnefs  in  it,  being  full  of  wounds, 
 "and  bruifes,  and  putrifying  fores :"  for  in  this 
 fenfe  it  is  a  very  ftrong  proof  of  what  immediately 
 preceeds,  that  it  was  needlefs  for  God  to  ftrike 
 them  any  more,  fince  they  were  altogether  cor- 
 rupted', had  no  part  (:qq  from  the  contagion,  nor 
 any  remains  of  filial  duty  and  confederation  for 
 the  chaftifements  of  a  father  to  take  hold  on  and 
 influence.  Befides  that  the  phrafes  here  ufed,  of 
 <c  bruifes  and  putrifying  fores,"  feem,  according 
 to  the  fcripture  ftile,  more  applicable  to  the  filtrii- 
 nefs  of  fin,  than  the  evil  of  affliction.  I  (hall 
 therefore,  abftra£fJng  from  the  particular  circum- 
 ftances of  Ifrsel,  confider  thefe  words  as  a  very 
 moving  and  lively  reprefentation  of  fin,  as  the 
 great  difeafe  of  a  fpirit,  and  of  the  miferable  ftate 
 jt  reduces  a  foul  to.  And  we  may  fhortly  divide 
 A  3  thera 
 
6  Shi  is  the  Slcinefs 
 
 them  into  thefe  two  branches.  Firft,  we  havfc 
 the  deftructive  poifonous  nature  of  fin,  and  the 
 lamentable  ftate  of  the  perfon  fubje&ed  to  it, 
 held  forth  to  us  in  a  variety  of  very  emphatical 
 expreffions :  he  is  indeed  fick  and  faint,  fin  hath 
 all  the  fymptoms  of  the  moft  lothfom  and  dange- 
 rous difeafe  ;  it  gives  a  fatal  wound  to  all  the 
 powers  of  a  foul,  and  bruifes  its  faculties,  fo  that 
 they  lofe  the  heavenly  vigour  and  activity  of  a  fpi- 
 it  tarnifhes  and  defaces  its  beauty,  and  ren- 
 ers  it  noifom  and  ftinking:  and,  if  it  be  not  tho- 
 roughly rooted  out,  the  fores  it  infects  with  are  pu- 
 trifying,  will  end  in  the  rottennefs  and  total  de- 
 struction of  the  foul.  I  (hall  not  further  explain 
 the  particular  meaning  of  thefe  phrafes,  fince  what 
 is  implied  in  them,  may  be  better  enlarged  upon 
 in  the  progrefs  of  the  difcourfe.  2dly,  We  have,  in 
 the  text,  reprefented  to  us  the  vaft  extent  of  this 
 difeafe  :  it  does  not  confine  itfelf  to  the  extre- 
 mities, and  thofe  members  that  are  of  leaft  ufe,  or 
 infect  only  fome  corner  ;  no,  this  plague  hath  an 
 univerfal  contagion,  fpreads  through  all  the  fpi- 
 rit,  feizes  on  the  vitals  :  "  For  the  whole  head 
 tc  is  fick,  the  whole  heart  is  faint."  Thofe  fa- 
 culties of  the  foul  which  are  the  feat  of  direction 
 and  rule,  the  judgment  and  underftanding  ;  and 
 thofe  which  are  the  fpring  of  activity,  the  will  and 
 affections,  all  of  them  feel  the  power  of  this  rag- 
 ing difeafe,  and  are  mattered  by  it :  fin  hath  got 
 into  the  head  of  a  tranfgreiTor,  weakens  and  dar- 
 kens it,  and  invaded  his  heart,  which  it  renders 
 impure  and  diforderly  ;  and  indeed  it  may  be  faid 
 of  every  man,  in  fome  degree  or  other,  fince  our 
 apoftacy  from  God,  "  That  from  the  crown  of 
 "  the  head  to  the  fole  of  the  foot,  there  is  no. 
 4C  foundnefs  in  him." 
 
 You  will  eafily  fee,  that  from  thefe  words,  as 
 I  have  explained  them,    this  obfervation  natively 
 
 fol- 
 
and  Difeafe  of  the  Soul.  7 
 
 follows ;  that  the  foul  of  every  firmer  is  fick  and 
 faint,  infected  by  an  univerfal  difeafe  ;  and  that 
 every  iniquity  is  a  wound,  a  bruife  and  a  putrify- 
 ing  fore  in  an  immortal  fpirit.  This  is  a  very  ufual 
 reprefentation  of  fin  in  fcripture;  our  blefled  Sa- 
 viour gives  it  as  the  reafon  of  his  converfing  with 
 finners.  Matth.  9.  12.  "  Becaufe  the  whole  need 
 46  not  a  phyfician,  but  they  that  are  fick  :"  and 
 it  is  one  of  the  glorious  effects  of  a  Redeemer's 
 fufferings,  that  "  by  his  flripes  we  are  healed  :'* 
 and  (o  when  we  are  converted  to  him,  we  are  al- 
 fo  faid  to  be  healed  -,  and  thus  an  obftinate  indul- 
 gence of  this  difeafe,  lands  in  the  deftruction  and 
 death  of  the  foul. 
 
 In  difcourfing  a  little  upon  this  fubjeit,  I  fhall 
 touch  at  thefe  three  things.  1.  1  fhall  very  fhort- 
 ly  (hew  the  meaning  of  this  metaphor,  the  difeafe 
 of  a  fpirit,  and  when  a  foul  may  be  called  fick. 
 2.  I  fhall  (hew,  in  fome  particulars,  that  i\n  r§ 
 indeed  the  fatal  difeafe  of  a  foul.  3.  I  fhall  draw 
 a  pradtical  inference  or  two. 
 
 The  firft  thing  I  am  to  fpeak  upon,  is  very 
 fhortly  to  explain  the  import  of  a  difeafe,  when 
 applied  to  a  fpirit:  and  we  may  eafily  conceive 
 this,  if  we  compare  it  with  the  ficknefs  of  a  body 
 from  which  the  metaphor  is  taken;  for  as  a  per- 
 fon  is  fick  when  his  ufual  health  and  ftrength  are 
 impaired,  and  a  decay  in  the  vitals  makes  the  body 
 weak  and  languiihing,  when  any  of  its  members, 
 the  hand  or  the  eye,  are  rendered  unable  to  perform 
 their  proper  functions  ;  when  the  blood  is  tainted, 
 or  the  fpirits  difordered  and  unfettled,  fo  that  they 
 can  no  more  ferve  their  feveral  ufes,  with  that 
 fprightlinefs  and  regularity  they  had  in  the  firm- 
 nefs  of  health  ;  or  when  a  corrupt  habit  of  body 
 difcovers  itfelf  in  preternatural  fwellings,  or  any 
 fores  that  disfigure  the  perfon  and  render  it  loth- 
 fom:  fo9  in  a  fimilitude  to  all  thefe,  a  foul  may 
 A  4  be 
 
8  Sin   is  the  Sicknefs 
 
 be  faid  to  be  fick,  when  its  faculties  and  powers, 
 fuch  as  the  memory  and  underftanding,  are 
 weakened  and  impaired,  that  they  can  no  more 
 exert  their  native  vigour;  when  the  affections  be- 
 come low  and  earthly,  and  the  defires  confined 
 within  bounds  that  bear  no  proportion  to  the  capa- 
 city of  a  fpirit  ;  when  the  reafon  is  infeebleJ  and 
 cannot  exert  itfelf  in  the  conduct  of  life  \  and  when 
 •the  heart  and  will  are  difordered  and  unfettled ;  and 
 in  a  word,  when  the  due  proportion  and  conffitu- 
 tion  of  the  feveral  faculties  of  the  foul  are  depraved, 
 and  diverted  from  thefe  noble  purpofes  which  God 
 hath  made  them  capable  of,  and  they  lofe  their 
 beauty  and  harmony,  then  a  foul  may  very  proper- 
 ly be  faid  to  be  lick. 
 
 The  fecond  head  I  propofed  to  fpeak  to,  was  to 
 {hew,  in  fome  particulars,  that  it  is  iln  alone  which 
 thus  renders  a  foul  fick  and  difeafed  :  and  this  will 
 appear,  if  we  confider  the  feveral  f}  mptcms  and 
 effects  of  a  difeafe  ;   fuch  as, 
 
 Firft,  Its  weakening  a  man,  and  reducing  him 
 to  a  feeble  languishing  condition.  Our  foul,  as 
 it  came  from  God,  was  endued  with  noble  and  vi- 
 gorous faculties  \  an  understanding  that  extended 
 its  views  beyond  time,  was  filled  with  the  pureft 
 and  fublimeit  truths  ;  God  himfelf  and  his  glorious 
 perfections  were  look'd  upon  with  a  quick  and 
 iieady  eye  ;  our  wills  had  the  order  and  activity  of 
 a  feraph,  and  our  affections  were  as  pure  and  live- 
 ly as  theirs ;  in  a  word,  all  our  aims  were  noble 
 and  excellent,  and  each  of  our  faculties  exerted 
 themfelves  with  the  firmnefs  and  ftrength  of  an 
 immortal  fpirit,  and  were  fuperior  to  every  diffi- 
 culty or  temptation  ;  this  was  the  native  fpright- 
 linefs  and  force  of  a  healthy  vigorous  foul  :  but, 
 alas  !  into  how  decayed  and  languifhing  a  ftate 
 has  this  deftfuctive  ficknefs  brought  our  fpirits  \  it 
 hath  enervated  all  our  faculties,  dipt  the  wings  of 
 
 the 
 
unci  *Difeafe  of  the  Sou!.  9 
 
 the  foul,  that  it  can  no  more  mount  above  this 
 impure  and  turbulent  world,  but  muft  crawl  about 
 inglorioufly  upon  a  miferable  earth  ;  innumerable 
 prejudices,  lufts,  and  paflions  darken  the  mind, 
 and  fo  weaken  the  eye  of  the  foul,  that  now  our 
 poor  views  are  confined  to  thefe  difguifed  nothings, 
 the  pleafures  of  riches  and  honours  of  this  momen- 
 tany  ftage  ;  and  fo  feeble  is  our  fight,  that  it  mi- 
 flakes  fhadows  and  dreams  for  the  greateft  realities, 
 and  a  falfe  face,  which  the  world  mafks  itfelf  with, 
 for  true  beauty  and  excellency. 
 
 Sin  hath  fo  wounded  our  fenfes,  that  neither 
 the  devouring  flafhes  of  eternal  flames,  ready  to 
 catch  hold  of  us,  nor  the  divine  beauties  and  glo- 
 ries of  the  manfions  of  light  and  felicity,  are  per- 
 ceived by  us,  or  make  the  leaft  impreffions  on  a 
 difeafed  eye :  fo  wrofully  hath  this  confumptioa 
 wafted  the  vigour  of  an  immortal  heavenly  under- 
 ftanding,  and  impaired  our  health,  that  what  the 
 apoftle  fays,  holds  true  of  every  finner,  2  Pet.  r. 
 9.  "  He  is  blind  and  cannot  fee  afar  off,"  is  not 
 able  to  difcover  the  devices  of  Satan  or  the  deceit- 
 fulnefs  of  fin,  but  is  foolifhly  impofed  upon  by  out- 
 ward colours,  which  hide  the  poifon  and  death  of 
 the  fatal  morfel  that  now  is  fo  fweet  to  him  :  and 
 how  weak  are  our  afife£tions  now  become  ?  thefe 
 noble  powers  that  knew  no  bounds  but  an  infinite 
 good,  nor  could  be  flopped  in  their  flight,  till  they 
 arrived  at  Zion  and  the  fulnefs  of  its  joys,  now  ter- 
 minate upon  the  little  trifles  of  this  earth,  and  are 
 fo  weak  as  to  be  flopped  (hort  by  every  perifhing 
 vanity,  and,  being  wounded  and  bruifed  by  fin, 
 cannot  rife  above  the  drofs  ;:nd  mud  of  fenfual  de- 
 lights, nor  extrt  themielves  in  a  fuitablenefs  to  the 
 dignity  and  capacity  of  a  fpirit :  thefe  defires  which 
 were  once  animated  by  fo  ftrong  an  ambition,  as 
 to  be  fatisfied  with  nothing  lefs  than  an  infiniteGod 
 and  an  endlefs  heaven,  are  now  fo  amazingly  im- 
 A  5  faired^ 
 
io  Sin  is  the  Sicknefs 
 
 paired,  as  to  be  contented  with  the  deceitful  good* 
 of  time,  and  fit  down  upon  honours  and  profits 
 that  a  few  years  will  put  an  eternal  end  to  :  and 
 then,  that  will  which  had  the  life  and  activity  of 
 a  cherub,  running  with  an  unwearied  pleafure  in 
 the  fervice  of  its  heavenly  king,  is  now  fo  weak* 
 cned,  that  the  leaft  duty  fatigues  it,  the  mod  eafy- 
 and  reafonable  yoke  is  become  an  infupportable 
 bu  den,  and  the  fmalleft  imprefiions  of  a  tempta- 
 tion quite  defeat  and  enflave  it.  So  that  you  fee 
 fin  hath  this  great  fymptom  of  a  difeafe,  it  hath 
 rendered  all  the  faculties  of  the  foul  fo  weak  and 
 faint,  that  the  fpirit  is  become  a  fervant  to  the  bo- 
 dy, the  reafon  is  fubdued  by  fenfe,  and  lulls  and 
 paffions  utterly  overcome,  at  the  nrft  onfet,  all 
 its  forces  that  are  left. 
 
 And  now,  when  meditating  upon  this  fubject, 
 let  each  of  us  look  into  our  own  breads,  where 
 we  may  find  a  melancholy  demonftration  of  the 
 power  of  this  difeafe  ;  and  endeavour  to  be  fuitably 
 affected  with  the  thoughts  thereof:  O  my  foul, 
 what  a  terrible  wound  do  I  find  fin  hath  given  to 
 thee  !  To  what  a  faint  and  languishing  ftate  are 
 my  lifelefs  and  ftupid  faculties  reduced,  altogether 
 unable  for  the  noble  employments,  and  the  quick 
 and  lively  operations  of  thefe  pure  angelical  be- 
 ings, that  have  God  for  their  ftrength  and  joy  ? 
 May  I  not  bemone  my  loft  ftrength  and  departed 
 glory,  when  I  have  fo  often  experienced,  that  my 
 firmed  refolutions  and  ftrongeft  convictions  have 
 been  put  to  flight  by  triumphing  temptations;  and 
 that  fading  perifhing  vanities,  lies  that  do  not  pro- 
 fit, nothings  that  difappear  in  a  few  years,  lead 
 me  captive  at  their  pleafure,  cheat  and  deceive  me  ? 
 And  oh!  my  foul,  within  how  narrow  bounds  arc 
 thy  faculties  confined  !  Tho'  they,  in  their  primi- 
 tive healthy  move  beyond  time,  and  reach  to  the. 
 lite  a&d  joys  of  Zica  y  yet  noy/  they  creep  alongft 
 
 the 
 
anclcDifeafe  of  the  Sou!.  j  i 
 
 the  earth,  and  are  not  able  to  take  a  higher  flight: 
 yea,  thou  haft  now  loft  thy  dominion  ;  and  art  fie 
 for  nothing,  but  the  v  fame  nafty  mean  delights 
 with  the  beafts  that  perifli  ;  and  how  oft  have  thy 
 defigns  and  purfuits  mingled  themfelves  with  the 
 imployment  of  dogs  and  lwine,  gratifying  prefent 
 appetites :  and  thus  thou  pineft  away  in  thine 
 iniquities,  fo  filly  and  weak  as  to  become  the  fcom 
 of  an  infulting  devil  and  an  enfnaring  world  :  and 
 the  moft  contemptible  of  thefe  enemies  of  our  fal- 
 vation,  and  the  leaft  luft  and  paflion  convinces  me, 
 as  the  Philiftines  did  Samfon,  "  that  his  ftrength 
 "  hath  departed  from  him:"  and,  while  I  gradually 
 decay,  the  confuming  ficknefs  gets  deeper  root,  and 
 becomes  more  incurable,  "  The  whole  head  is 
 "  lick,  the  whole  heart  is  faint."  And,  if  upon 
 fuch  reflections  we  be  fenfible  of  our  weaknefs, 
 and  grieved  and  afhamed  at  the  victory  fin  gets 
 over  us,  let  us  go  out  of  ourfelves  to  him  who  is> 
 Jfrael's  ftrength  and  falvation  ;  apply  to  that  great 
 phyfician,  who  can  raife  up  a  dead,  or  enliven  a 
 difeafed  foul,  that  it  may  be  again  "  ftrono;  in  the 
 u  Lord,  and  in  the  power  of  his  might:"  let  us 
 come  to  Chrift,  in  whom  is  ftrength  as  well  as 
 righteoufnefs,  with  the  defires  and  dependence  of 
 the  church,  Jer.  3.  22,  23.  "  Return,  ye  back- 
 "  Aiding  children,  and  I  will  heal  your  backflid- 
 c<  ings  :  behold  we  come  unto  thee,  for  thou  art 
 M  the  Lord  our  God.  Truly  in  vain  is  falvation 
 "  hoped  for  from  the  hills,  and  from  the  multitude^ 
 "  of  mountains:  truly  in  the  Lord  ourGodisthe 
 c<  falvation  of  Iirad/'*  Pfah  108.  12.  "  Helpv 
 cc  Lord,  for  vain  is  the  help  of  man,  yet  through* 
 cc  thee  we  fhaJl  do  valiantly." 
 
 Thus  I  have  at  fome  length  (hewn*  that  fin  i& 
 the  difeafe  of  the  foul,  as  it  waftes  and  con  fumes- 
 it>  and  renders  it  weak,  and  feeble  in  all  its  facuN 
 
!2  57//  is  the  Sicknefs 
 
 ties  and  operations.  I  (hall  more  briefly  mention 
 what  follows  in  the 
 
 Second  place.  Sin  is  alfo  the  rage  and  diforder 
 of  the  fpirit,  and  gives  it  an  irregular  heat,,  and 
 banifhes  that  calmnefs  and  order  which  are  necef- 
 fary  to  a  due  ftate  of  health.  In  the  former  re- 
 fpe£t,  fin  was  the  decay,  and  in  this,  if  I  may  fa 
 fpeak,  'tis  the  malignant  fever  of  a  foul.  The 
 healthful  conftitution  of  a  fpirit,  in  this  refpecT-, 
 confifts  in  the  due  and  regular  acting  of  all  the  fa- 
 culties, with  that  coolnefs  and  coniideration  that 
 are  necefTary  to  preferve  the  peace  and  wifdom  of 
 the  mind,  and  enable  it  to  act  fuitably  to  the 
 thoughtfulnefs  and  dignity  of  a  rational  being : 
 and  as  a  hafty  and  unufual  flowing  of  the  blood  and 
 fpirits,aquickand  interrupted  beating  of  the  pulfe, 
 are  fymptoms  of  a  prevailing  fever  and  a  difordered 
 habit  of  body  ;  fo  boifterous  paflions,  and  ungo- 
 vernable lufts,  which  drive  on  the  foolifh  finner 
 without  leifure,  forethought,  and  a  due  ufe  of  the 
 underftanding,  are  very  properly  the  feverifli  di- 
 ftemper  of  a  fouK 
 
 And  oh  !  what  melancholy  confufions  does  ini- 
 quity caufe  in  the  mind,  where  there  is  nothing  ta 
 be  feen  but  unreftrained  appetites,  fierce  and  tur- 
 bulent defires,  ever  in  a  ferment  and  rage,  which 
 quite  diftrucl  the  foul,  and  hurry  it  on  over  the 
 belly  of  conference  and  reafon  ?  how  irregular 
 does  fin  make  all  the  afFeflions,  render  them  im- 
 pure and  turbid,  guided  by  no  certain  rules,  nor 
 to  be  reftrained  within  the  jufteft  bounds,  never 
 fatisfied  and  at  reft,  but  ever  rolling  from  one  va- 
 nm  to  another!  Thus  the  ikknefs  of  a  finful 
 foul  is  reprefented  to  us,  Ifa.  57.  20.  "  But  the 
 4i  wicked  are  like  the  troubled  fea,  when  it  can- 
 **  not  reft,   whofe  waters  caft  up  mire  and  dirt.'* 
 
 Would  we  ferloufly  confider  how  the  mind  is 
 daftradkd  by  the  eager  defires  of  a  covetous  wretch, 
 
 whea 
 
an&'Difeafe  of  the  Soul.  I  5 
 
 when  he  fwallows  down  gold  ;  by  the  infatiable 
 thirft  of  the  ambitious  after  riches  and  honours  ; 
 by  the  furious  boilings  up  of  anger  and  malice, 
 and  the  heat  and  fiercenefs  of  revenge  ;  or  by  the 
 dwellings  of  a  man's  own  pride  and  vanity,  which 
 are  ready  to  burft  his  fpirit  :  if  we  considered,  I 
 fay,  what  furious  ftorms  thefe  ungodly  paffions 
 raife  within  the  breaft,  we  would  be  foon  con- 
 vinced that  fin  is  the  fever  and  difeafe  of  the  foul, 
 which  difturbs  all  its  operations,  and  utterly  blafts 
 its  peace  and  ferenity,  and  fhamefully  fubjeits  it 
 to  the  rifings  of  the  mod  beaftly  and  ungovernable 
 corruptions ;  for,  as  the  wife  man  fpeaks,  Prov. 
 27.  4.  "  Wrath  is  cruel,  and  anger  is  outragious." 
 And  I  might  appeal  to  daily  experience,  if  ever 
 the  body  was  in  fuch  a  fever,  as  the  fouls  of  fome 
 finners  are  in,  when  tofled  about  by  ambition, 
 avarice,  or  luft. 
 
 And  is  it  not  a  fit  employment  for  every  one  of 
 us,  upon  a  faft-day,  to  look  into  ourfelves  and 
 bewail  our  difeafe,  how  often  our  temporal  inte- 
 rests, the  pleafures  and  glories  of  this  earth,  have' 
 wounded  our  reafon,  and  been  doted  upon  by  aa 
 extravagant  fondnefs :  how  many  a  time  our  in- 
 clinations have  been  unfettled  and  irregular,  our 
 corruptions  inflamed,  and  every  thing  out  of  or- 
 der within  ?  O  my  foul  !  how  frequently  haft  thou 
 been  furprifed  by  brutilh  and  unmanly  paffions;  by 
 envy  at  the  profperity  or  fuperior  excellencies  of 
 others,  by  fretfulnefs  at  disappointments,  and  cru- 
 el malice  at  the  inftruments  of  them  !  What  a 
 fearful  wound  hath  fin  given  to  our  underftand- 
 ings  and  conscience  !  How  hath  it  made  us  mad 
 in  the  purfuit  of  this  world  >  and  put  us  all  in  a 
 fome,  when  our  pride  and  vanity,  our  idle  hu- 
 mours and  fancies,  have  not  been  indulged  and 
 gratified  !  How  much  thoughtlefnefs  and  preci- 
 pitation {tains  our  whole  conduit !  what  rafh  judgi- 
 
 ments* 
 
1 4  S?n  is  the  Sickn&fs 
 
 merits,  and  hafty  refolutions,  and  violent  purfuits 
 of  worthlefs  objeits,  have  kept  my  foul  in  a  con- 
 ftant  fever  ?  yea,  how  often  hath  this  fever  of  the 
 will  and  affections  raged  to  fuch  a  degree,  as  to 
 make  me  fpum  at  the  laws  of  a  Creator  \  and 
 break  out  againft  the  companions  of  the  lover  of 
 our  fouls,  becaufe  he  would  not  indulge  us  in  our 
 fhame  and  ruin ;  yea,  trample  upon  the  blood  of 
 a  dying  Redeemer  ?  How  oft  hath  this  furious  dif- 
 eafe  made  me  betray  the  facredeft  oaths  fworn  ta 
 a  Saviour,  abandon  my  beft  friend,  and  go  over 
 to  an  irreconcilable  enemy,  reject  the  nobleft  blef- 
 fings,  and  run  mad  in  the  love  of  a  dream  and 
 fhadow  •>  yea,  embrace  death  and  hell  itfelf,  and 
 refufe  to  hearken  or  be  reformed  ?  Can  we  but 
 fhed  a  tear,  when  comparing  this  disjointed  di- 
 drafted  frame,  with  that  divine  calm  and  compo- 
 fure  of  mind  we  loft  by  our  departure  from  God  ? 
 3.  Sin  is  the  difeafe  of  the  foul,  as  it  robs  it  of 
 Its  beauty  and  glory,  and  renders  it  impure  and. 
 lothfom  ;  as  it  is  an  effect  of  fome  fickneffes  upon 
 the  body,  to  beget  fores  and  ulcers  which  disfigure 
 and  corrupt  it.  The  divine  beauty  of  a  foul  lies 
 in  the  calmnefs  and  harmony  of  all  its  actions  and 
 thoughts,  a  due  fubordination  and  proportion  of 
 its  faculties  to  its  great  Author  and  to  one  ano- 
 ther, and  in  the  fuitablenefs  of  its  pleafures  and 
 projects  to  its  dignity  and  immortality  ;  and  fa 
 holinefs  is  that  alone  which  renders  a  fpirit  come- 
 ly, and  gives  its  charms  a  luftre  incomparably 
 brighter  than  the  objects  of  fenfe  are  capable  of  5 
 yea,  of  all  the  divine  perfections,  it  is  God's  pu- 
 rity and  the  beauties  of  holinefs  which  chiefly  ren- 
 der him  amiable :  And  as  this  alone  makes  a  foul 
 lovely,  fo  it  is  fin  which  utterly  tarnimes  and  blots 
 it,  ruines  the  harmony  of  the  mind,  and  renders 
 k  the  mod  ugly  and  abominable  object*  What 
 snore  lothfom  fight*    than  reafon  and   religion 
 
 trampled 
 
and ''Difeafe  of  the  Soul.  iy 
 
 trampled  under  the  feet  of  bafe  lufts ;  boiling  paf- 
 fions  and  impure  defires,  breaking  out  all  over  the 
 mind  in  {linking  ulcers  and  fores,"  that  are  con- 
 ftantly  running  the  moft  purulent  and  nafty  filth, 
 fuch  as  anger,  malice,  revenge,  ambition,  co- 
 vetoufnefs,  luft,  and  other  grofs  and  terrene  mat- 
 ter, every  one  of  which  is  the  abominable  thing 
 which  God  hateth  ?  how  naufeous  and  deformed 
 do  earthly  toys,  vexatious  projects,  airy  honours, 
 dying  power  and  greatnefs  look ;  when  they  fill 
 up  that  place  in  a  fpirit,  that  ought  to  be  poiTefled 
 by  the  exalted  joys  of  religion,  love  to  the  great- 
 eft  good,  and  the  experimental  knowledge  of  the 
 fountain  of  being  and  happinefs !  Does  not  fin  then 
 debafe  us  as  low  as  hell,  and  make  us  vile,  rob- 
 bing us  of  the  ornaments  of  innocence,  which 
 were  our  beauty  and  joy  ?  juftly  therefore  is  a 
 tranfgreffor  likened  to  "  a  dog  in  his  vomit,  and 
 4C  a  fow  wallowing  in  the  mire."  And,  when 
 God  looked  on  our  deplorable  ftate,  he  is  (aid, 
 Ezek.  1 6.  5.  to  have  cc  parted  by  and  feen  us  pol- 
 *-*  luted  in  our  own  blood.'* 
 
 And  now,  O  my  foul,  how  mifhapen  and  ug- 
 ly a  fpe£tac!e  does  thou  appear  to  God  and  the 
 holy  angels  \  and  how  would  thou  lothe  and  be 
 frightened  at  thine  own  monftrous  deformity,  if 
 this  woful  difeafe  had  not  vitiated  thine  eyes  alfo  ? 
 Can  I  look  at  this  vaft  multitude  of  nafty  and  im- 
 pure thoughts,  or  low  and  earthly  inclinations 
 that  are  crawling  within  my  breaft,  and  adding, 
 to  the  ftains  and  fpots  that  blemifh  the  foul  ?  can 
 I  look  at  fuch  a  monfter  as  fleeting  vanities  joined 
 to  a  never  dying  fpirit,  and  immortal  a freft ions- 
 glued  to  traniltory  nothings  ?  can  I  reflect  on  the 
 many  times  that  my  love  hath  been  proftituted  to 
 this  world,  and  alienated  from  God  ;  and  that 
 the  father  of  lies,  that  implacable  adverfary,  hath 
 had  more  of  my  heart  than  my  Maker,  my  Re- 
 deemer^ 
 
I  6  Sin   is  the  Sicknefs 
 
 deemer,  my  beft  friend  as  well  as  righteous  Lord  ? 
 canft  thou  confider  all  this,  and  not  be  afhamed 
 at  thy  monftrous  irregularity  and  fo  naufeous  a 
 plague,  hate  and  abhor  thy  amazing  ughnefs,  and 
 confefs  that  the  "  glory  is  departed." 
 
 I  might  mention  feveral  other  initances,  that 
 would  further  illuftrate  the  nature  and  malignity 
 of  this  foul  difeafe  ;  but,  becaufe  of  your  time, 
 I  fhall  only  add,  in  the  fourth  place,  that  as  fome 
 difeafes  are  not  attended  with  awakening  pains, 
 but  ftupify  and  deaden  ;  that  there  is  a  fatal  le- 
 thargy as  well  as  a  raging  fever  :  fo  fin,  in  this 
 refpect,  is  the  difeafe  of  a  foul,  that  it  lays  afleep 
 all  thought  and  reflection,  ftupihes  the  conscience, 
 and  clofeth  the  eyes  of  the  mind,  fo  that  we  nei- 
 ther fee  our  fores,  nor  feel  our  ficknefs.  And  in- 
 deed this  is  the  fatal  effect  of  the  inchantments  of 
 fin,  that,  while  M  the  whole  head  is  fick,  and  the 
 "  whole  heart  faint,"  they  fo  far  bewitch  us,  as 
 to  make  us  fancy  we  are  in  perfe£t  health,  and 
 need  not  a  phyfician.  The  vanities  of  this  world 
 and  the  temptations  of  Satan,  firft  lull  us  afleep, 
 and  then  amufe  us  with  pleafing  dreams,  till  the 
 flames  of  hell  awaken  us.  If  this  mortal  opium  had 
 not  the  rnoft  fatal  ftrength,  would  ever  men  prefer 
 any  thing  to  God  and  eternity  ;  or  fancy  they 
 might  with  fecurity  affront  infinite  power,  and 
 provoke  inexorable  juftice,  and  run  againft  the 
 armies  of  the  Almighty  with  impunity  ?  Had  not 
 fin  benummed  all  our  powers  and  faculties,  would 
 men  fport  about  a  bouomlefs  pit,  and  play  with 
 devouring  flames  I  would  they  purfue  with  fo  fool- 
 ifh  thoughtlefnefs  the  fleeting  nothings  of  this 
 world,  when  the  arrows  of  death  are  every  mo- 
 ment flying  round  about  them,  and  laying  low 
 the  moft  vigorous  of  their  friends  and  acquain- 
 tances, and  never  awake  fo  far  as  to  afk.  "  What 
 44  they  (hall  do  in  the  end  thereof?"  and  where 
 
 their 
 
ami  T)ifeafo  of  the  Soul.  I  7 
 
 their  trembling  fouls  are  to  have  their  abode  ? 
 Oh  !  melancholy  difeafe  !  that  while  it  waftes  and 
 confumes  us,  renders  us  indifpofed  for  a  remedy, 
 and  rocks  us  in  fo  profound,  fo  dead  a  fecurity, 
 that  neither  heaven  nor  hell,  the  thunders  of  an 
 omnipotent  enemy,  nor  the  inviting  kindnefs  of 
 an  almighty  friend,  at  all  move  or  affect  us  5  but 
 we  {till  remain  in  our  {lumber. 
 
 Thus  I  have  endeavoured  to  fliew,  in  fome  par- 
 ticulars, that  fin  is  the  great  difeafe  of  a  foul  : 
 and  the  difcourfe  having  been  moftly  practical, 
 makes  it  lefs  neceffary  for  me  to  iniift  upon  the 
 third  thing  propofed,  namely,  to  make  application, 
 of  the  doctrine.  I  might  infer,  from  what  hath 
 been  fpoken,  the  falfe  and  ignorant  notions  which 
 vain  proud  man  is  ready  to  entertain  of  him  fell, 
 fince  he  is  indeed  a  difeafed  and  lothfom  creature, 
 full  of  wounds  and  bruifes  ;  the  abfolute  neceffity 
 of  a  power  fuperior  to  our  own,  to  cure  a  difeafe 
 fo  deeply  rooted  and  univerfally  contagious  ;  and 
 the  admiring  thoughts  we  fhould  entertain  of  the 
 love  of  God,  in  looking  down  with  pity  and  kind- 
 nefs on  fuch  impure  deformed  objects:  but  be- 
 caufe  your  time  is  gone,  1  fhall  conclude,  by 
 naming  thefe  two  exhortations  as  very  proper  em- 
 ployments on  a  day  of  humiliation  *  #  *  * 
 
 w 
 
 SER. 
 
1 8  Shi  is  the  Death 
 
 SERMON    IL 
 
 Ezekiel  xviii.  3  i. 
 
 For  why  will  ye  die,  O  houfe  of  Ifrael? 
 
 IN  this  chapter,  the  bleffed  God,  in  the  plain- 
 eft  and  moft  moving  manner,  reafons  with 
 the  children  of  Ifrael,  vindicates  the  equity  and 
 goodnefs  of  his  procedure  towards  them  ;  and 
 fhews  how  little  ground  there  was  for  thefe  fret- 
 ful and  repining  objections,  which  they  injur!- 
 oufly  made  againft  his  government,  and  what 
 weak  pleas  they  brought  to  palliate  their  apoftacy, 
 and  excufe  their  obftinacy  in  wickednek  :  and5 
 after  having  made  all  this  evident  beyond  contra- 
 diction, he  clofes  the  argument  in  a  way  that  be- 
 came the  Father  of  mercies  and  the  God  of  love, 
 with  a  moft  melting  lamentation  over  their  folly 
 in  abandoning  themfelves  to  iniquity,  which  could 
 not  mifs  to  be  their  ruin  \  and  with  an  affectionate 
 exhortation  to  them,  to  return  to  him  their  com- 
 panionate Lord,  who  would  delight  to  receive  them 
 in  the  arms  of  mercv,  "  for  he  had  no  pleafure 
 "  in  the  death  of  him  tbatdieth." 
 
 And  indeed,  methinks,  there  is  nothing  that 
 hath  a  greater  tendency  to  move  the  bowefs  of 
 rational  creatures,  and  work  upon  their  affecti- 
 ons, than  fuch  queftions  as  God  puts  in  my  text ; 
 when  he,  in  fo  earneft  a  manner,  refers  the  mat- 
 ter to  ourfelves,  "  What  iniquity  have  your  fa- 
 "  thers  found  in  me,  that  ye  have  departed  fo 
 4t  far  from  me  ?  have  I  been  a  barren  wildernefs, 
 
 "  or 
 
of  the  Soul  1 9 
 
 "  or  a  land  of  drought  ?  O  my  people,  what  have 
 •€  I  done  unto  thee,  and  wherein  have  I  wearied 
 "  thee  ?  Teftify  againft  me."  There  is  fome 
 tiling  in  this  procedure  fo  full  of  goodnefs  and  ten- 
 dernefs  ;  and,  when  the  infinitely  great  God  that 
 made  us,  and  can,  by  one  look  of  his  counte- 
 nance, fcatter  about  him  rage  and  deftrucYion,  is 
 at  pains  fo  to  befpeak  his  creatures,  there  appears 
 fo  miich  endearing  fweetnefs  and  condefcenfion, 
 and  fuch  an  unwillingnefs  to  give  us  over,  and 
 let  us  perifh  in  our  iniquities,  that  it  muft  be  a 
 very  hard  heart,  that  can  hear  his  Maker  addref- 
 fing  him,  without  being  wrought  up  into  the 
 mod  paflionate  emotions  of  grateful  affections, 
 and  turning  his  eyes  into  fountains  of  tears,  that 
 ever  he  fhould  have  offended  fo  good  a  matter, 
 and  departed  from  fuch  a  friend,  who  weeps  over 
 our  perifhing  fouls,  is  loth  to  quit  us,  and  would 
 fain  have  us  to  confider  the  unreafonablenefs  of 
 deftroying  ourfelves,  "  Why  will  ye  die,  O  houfe 
 "  of  Ifrael?" 
 
 The  words  of  my  text  offer  to  our  meditation 
 very  plainly  thefe  two  important  fubjefts.  1.  The 
 deftru&ive  nature  and  fatal  tendency  of  fin,  it  is 
 the  woful  difeafe,  and  at  length  the  inevitable 
 death  of  the  foul :  for  it  is  evident,  that  Ifrael's 
 dying  here  fpoken  of,  is  to  be  underftood  of  their 
 cleaving  to  their  tranfgreffions,  and  going  on  in 
 iniquity,  which  was  their  ruin.  It  may  relate  to 
 the  final  iffue  of  a  wicked  life,  in  the  everlafling 
 deftruction  of  foul  and  body,  when  the  perdition 
 of  ungodly  men  cometh  upon  them,  and  fin  hath 
 its  wages  paid  to  it,  which  are  death.  Befide 
 which  the  text  feems  plainly  to  regard  the  abfolute 
 nature  of  fin  confidered  in  itfelf,  abftra&ly  from 
 the  execution  of  the  condemning  fentence  of  the 
 law,  in  which  refpecl  alfo  it  is  the  ruin  of  the 
 foul.     That  moment  in  which  an  immortal  fpirit 
 
 departs 
 
20  Sin  is  the  Death 
 
 departs  from  God,  it  flees  away  from  its  life  and 
 happinefs  ;  when  it  fubmits  itfelf  to  the  accurfed 
 dominion  of  lull,  death  immediately  enters  into 
 the  foul,  and  begins  to  fpread  its  poifonous  influ- 
 ences, and  a  woful  difeafe  feizes  upon  all  the  fa- 
 culties, which  gradually  weakens  and  confumes 
 them,  till,  together  with  fin,  death  gains  an  ab- 
 foiute  victory  and  kills  the  foul.  Thus,  in  the 
 holy  fcriptures,  fin  is  frequently  compared  to  a 
 46  plague,  and  a  leprofv,  a  bruife  and  a  wound" 
 given  to  the  foul  ;  and  tranfgrtilors  are  rcprtfented 
 as  "  pining  away  in  their  iniquities  ;"  and  even, 
 while  they  are  in  the  land  of  the  living,  they  are 
 faid  to  be  "  de-id  in  trefpafles  ana  fins." 
 
 2dly,  In  the  text  we  have  the  infinite  unrea- 
 fanablenefs  and  folly  of  men,  in  indulging  fin, 
 which  is  their  ruin,  and  giving  way  to  that  fafal 
 difeafe  which  is  battening  to  kill  them,  u  why 
 44  will  ye  die?"  I  need  fcarce  tell  you,  that  the 
 queftion  here  propofed  includes  the  ftrongeft  af- 
 firmation pofiible  j  it  importing  that  they  could 
 adduce  no  plea  to  juitify  their  conducl,  nor  give 
 the  leaft  tolerable  account  thereof,  and  that  the 
 eafe  was  fo  plain,  that  there  was  no  occafion  to 
 aggravate  the  charge  againft  them,  and  make  out 
 a  laborious  proof  thereof.  It  was  enough  for  God 
 to  ftate  the  queftion,  and  refer  it  to  their  own 
 conscience  and  reafon,  if  they  could  pretend  to 
 the  leaft  plauiible  allegation.  Suitably  to  thefe 
 two  truths  contained  in  the  text,  I  mall,  in  dif- 
 courfing  upon  it,  endeavour,  through  divine  afift- 
 ance,   to  do  thefe  two  things. 
 
 I.  I  fhall  lay  before  you  feme  meditations,  ten- 
 ding to  confirm  and  illuftrate  the  character  given 
 to  fin  in  our  text,  that  it  is  the  dettruction  of 
 him  who  commits  it  \  and  that  every  tranfgreiTcr 
 is  in  a  mortal  decay,  and  is  dying  in  his  ini- 
 quities. 
 
 a.  I 
 
I 
 
 &f  the  Soul.  2  I 
 
 2.  I  fhall  {hew  the  great  madnefs  and  inexcuf- 
 ablenefs  of  this  horrid  murder  which  men  are 
 committing  upon  themfelves,  and  that  they  can 
 give  no  return  to  the  affecting  queftion,  "  Why 
 "  will  ye  die?" 
 
 After  which,  if  your  time  allow,  I  may  make 
 fome  practical  reflections  upon  the  preceeding 
 fubje&s. 
 
 As  to  the  firft  of  thefe,  namely,  the  Tinner's 
 pining  away  and  dying  in  his  iniquities  :  Were  I 
 to  treat  of  this  fubjecT:  in  its  full  extent,  and  with 
 all  the  accuracy  of  method,  I  might  reprefent  to 
 you,  under  different  heads,  fin,  as  it  is  in  itfelf, 
 of  a  poifonous  and  deftruclive  nature  ;  confider 
 the  various  fteps  and  degrees  of  death,  whereby 
 fin  advances  in  the  foul,  and  the  many  ways 
 whereby  it  ftupifies  and  kills  the  feveral  faculties 
 thereof;  and  then  in  the  laft  place,  I  might  en- 
 large upon  the  fecond  death,  which  is  the  wages 
 of  fin,  and  the  eternal  destruction  which  (hall 
 take  hold  of  tranfgreffors :  but,  that  I  may  favc 
 your  time  as  much  as  I  can,  I  (hall  only,  without 
 a  laborious  diftinguifhing  of  thefe  feveral  purpofes, 
 lay  before  you  a  few  confiderations  upon  this  fub- 
 jec~t  in  general,  which,  when  enlarged  by  your 
 own  ferious  meditation,  may  ferve  to  convince 
 you  that  fin  is  indeed  the  great  plague  of  the  foul, 
 and  that  every  tranfgreflbr  is  truly  dying  in  his 
 iniquity. 
 
 In  the  firft  place,  fin  removes  us  far  from  God, 
 and  feparates  us  from  our  Maker,  renders  us  un-« 
 fit  for  any  fellowfliip  with  him,  and  puts  a  ftop  to 
 all  communion  and  gracious  influences,  and  there- 
 by it  cuts  us  off  from  the  only  lburce  of  light  and 
 happinefs,  and  from  thefe  well-  fprings  of  falvati- 
 on,  from  which  an  immortal  fpirit  mifft  draw 
 all  its  vigour  and  joy,  and  without  them  mull  be 
 poor  and  empty,  miferable  and  naked  ;  and  there- 
 fore 
 
2  2  Shi  is  the  'Death 
 
 fore  the  tranfgreflions  of  the  ungodly  as  effectu- 
 ally ftarve  the  foul,  as  the  body  is  when  pinched 
 with  the  moft  craving  hunger;  and  it  muft  as 
 inevitably  pine  and  languifh  for  want  of  this  di- 
 vine fpiritual  nourifhment,  as  a  man  when  redu- 
 ced to  the  extremeft  fcarcity  of  his  daily  bread. 
 For  it  will  hold  good  of  all  rational  creatures, 
 with  refpect  to  God,  which  our  Saviour  inftru£ts 
 his  difciples  in,  with  regard  to  himfelf,  John  15, 
 5,  6.  M  I  am  the  vine,  ye  are  the  branches  :  he 
 44  that  abideth  in  me,  and  I  in  him,  the  fame 
 <c  bringeth  forth  much  fruit:  for  without  me  ye 
 "  can  do  nothing :  if  a  man  abicte  not  in  me,  he 
 44  is  caft  forth  as  a  branch,  and  is  withered.'* 
 And  we  have  the  fatal  influences  of  fin  reprefent- 
 ed  to  us  in  this  view.  Jer.  2.  13.  4C  My  people,, 
 fays  God,  44  have  committed  two  evils,  they  have 
 "  forfaken  me  the  fountain  of  living  waters,  and 
 44  hewed  them  out  cifterns,  broken  citterns  that 
 C4  can  hold  no  water.5' 
 
 As  all  creatures  have  a  neceffary  dependence 
 upon  their  almighty  Maker,  '*  in  whom  alone 
 44  they  move,  live,  and  have  their  being;"  (o 
 rational  and  intelligent  minus  ftand  in  a  peculiar 
 relation  to  him,  44  they  are  his  offspring, "  and  he 
 alone  merits  the  glorious  title  of  "  the  Father  of 
 44  fpirits,"  they  were  formed  after  his  image,  and, 
 having  his  likenefe  imprefled  upon  them,  were 
 made  capable  of  the  neareft  alliance,  and  the  per- 
 fe&eft  enjoyment  of  their  great  parent  and  origi- 
 nal. And  therefore  all  the  faculties  and  power* 
 of  the  foul  were  fo  made,  as  to  have  an  eternal 
 dependence  on  him  as  their  head,  and  an  infepa- 
 rable  connection  with  him  as  the  fource  of  all  their 
 joys,  and  the  fpring  of  their  life  ;  upon  which  ac- 
 count, the  leaft  removal  from  God  deprives  the 
 foul  of  its  neceffary  fupport,  gives  it  lefs  life  and 
 motion,  and  renders  it  in  fo  far  unfit  for  the  no- 
 ble 
 
of  the  Soul.  2  3 
 
 ble  purpofes  which  it  was  defigned  unto  ;  and,  if 
 the  growing  diftance  become  an  intire  reparation, 
 and  a  fixed  enmity  to  him,  the  languifhing  fpirit 
 niuft  as  certainly  wafte  away  and  die,  as  a  branch 
 withereth  when  lopped  off  from  the  tree,  whence 
 it  derived  all  its  fap  and  nourifhment. 
 
 The  life  of  a  foul  conlifts  evidently  in  a  regu- 
 lar and  vigorous  exercife  of  all  its  faculties,  a  free 
 ufe  of  its  feveral  powers,  and  the  full  enjoyment 
 of  a  good  fuitable  for  it:    now  the  blefied  God, 
 the  original  good,  and  the  fountain  of  being  and 
 excellency,  is  both  the  great  object  about  which 
 a  fpirit,  when  healthful  and  lively,  is  converfant, 
 and  the  moving  caufe  which  animates  and  quickens 
 it,  and  the  eternal  fun  by  whofe  beams  it  is  com- 
 forted, warmed  and  cheriihed.     What  is  it  for 
 a  foul  to  live,  but  to  know,  to  defire,  and  to  en- 
 joy,   in  a  meafure  proportioned  to  its  capacity, 
 and  worthy  of  its  nature?    Now,  where  can  all 
 our  faculties  be  fupplied  and  fatisfied,  but  in  God  ? 
 he  is  the  pure  fource  of  celeftial  light,  who  alone 
 can  make  the  eye  of  reafon  and  of  faith  quick  and 
 piercing,  and,  being  all  eternal  truth  and  righte- 
 oufnefs,  can  poflefs  the  underftanding  with  the 
 moft  excellent  knowledge,  and  entertain  the  won- 
 dring  mind  with  the  nobleft  difcoveries.     It  is  his 
 enlightning  prefence  which  fcatters  away  all  thefe 
 mifts,  and  clouds,  and  falfe  appearances,    which 
 are,  in  fo  far  as  they  prevail,  the  ficknefs  of  the 
 underftanding,  and  a  difeafe  in  the  eye  of  the  foul, 
 which  gradually  tends  to  the  utter  lofs  thereof: 
 befide  that  it  is  the  views  of  God  himfelf,  of  the 
 glorious  honours  of  his  name,  the  fovereign  beau- 
 ty of  his  nature,  and   the  admirable  wifdom  and 
 harmonious  contrivance  of  all  his  works,    which 
 are  the  only  proper  and  delightful  entertainment 
 for  an  intelligent  mind.     So  that  whenever  we 
 wander  away  from  God  by  our  iniquities,  the  un- 
 
 derftand- 
 
2  4  Sin  is   the  "Death 
 
 derftanding,  that  nobleft  quality  of  a  fpirit,  lan- 
 guishes and  decays,  and  ignorance  and  error  take 
 place  ;  it  enters  into  the  kingdom  of  darknefs, 
 and  immediately  is  bewildered  amidft  doubts,  un- 
 certainties and  miftakes  ;  and  the  farther  it  de- 
 parts from  God,  the  blinder  it  grows,  and  the 
 (tales  become  thicker. 
 
 And  as  it  is  in  God  only  that  the  eye  can  be 
 fatisfied  with  feeing  ;  fo  from  the  rivers  of  his 
 pleafures  alone,  can  the  hungry  and  thirfty  foul 
 be  filled  with  bleflings.  Enjoyment  is  indeed  the 
 principal  part  of  life,  without  which  nothing  me- 
 rits that  name  j  and,  fo  far  as  we  are  incapable 
 of  contentment,  and  cannot  find  reft  to  our  fouls, 
 we  may  be  faid  truly  rather  to  die  than  to  live : 
 now,  the  inexhauftible  fulnefs  and  blefTednefs  of 
 the  divine  nature,  is  the  only  refuge  and  treafure 
 of  fouls,  in  which  their  moft  extenfive  wifhes 
 can  meet  with  perfect  fatisfa&ion,  and  their  de- 
 fires  be  pofleft  by  joy  and  complacency;  "  in 
 %S  thy  prefence,  fays  David,  Pfalm  16.  ir.  is 
 €l  fulnefs  of  joy,  at  thy  right  hand  are  pleafures 
 M  for  evermore ;"  upon  which  account  the  way 
 to  his  prefence,  is  in  the  fame  verfe  reprefented  as 
 the  "  path  of  life  :"  and  God  is  very  elegantly 
 held  forth  as  the  only  fource  both  of  our  knowledge 
 and  our  fatisfaction  ;  and,  for  this  reafon,  as  the 
 fole  fpring  of  our  life,  without  communications 
 from  which  we  will  be  continually  dying,  Pfalm 
 36.  7,  8,  9.  "  How  excellent  is  thy  loving-kind- 
 "  nefe,  O  God  !  therefore  the  children  of  men 
 <c  put  their  truft  under  the  fhadow  of  thy  wings. 
 cc  They  fhall  be  abundantly  fatisfied  with  the  fat- 
 <c  nefs  of  thy  houfe  :  and  thou  {halt  make  them 
 cc  drink  of  the  river  of  thy  pleafures:  for  with 
 44  thee  is  the  fountain  of  life 3  in  thy  light  (hall 
 "  we  fee  light." 
 
 So 
 
of  the  Soul.  t$ 
 
 So  that  you  fee,  while  an  intelligent  creature  is 
 by  his  iniquities  feparated  from  the  Father  of  fpi- 
 rits,  he  mud  needs  wither  and  confume;  nor  can 
 he  live  without  that  "  bread  that  never  perifheth." 
 All  the  fallacious  entertainments  of  this  fcene  of 
 vanity,  its  fleeting  honours,  tranfitory  pleafures 
 and  riches,  which  profit  not  in  the  day  of  death, 
 are  too  grofs  and  coarfe  food  to  keep  a  foul  alive. 
 They  can  afford  no  employment  worthy  of  its  ex- 
 alted faculties,  nor  any  delights  that  are  equal  to 
 its  enlarged  defires :  well  therefore  is  the  fare 
 of  the  prodigal,  when  he  left  his  father's  houfe, 
 compared  to  the  "  hufks  upon  which  the  fwine 
 "  live,"  proper  enough  food  indeed  for  the  beafts, 
 but  extremely  unfit  for  the  life  and  vigour  of  a 
 man  that  hath  an  immaterial  fpirit  within  him. 
 Think  then,  finner,  that  there  is  nothing  without 
 God  that  can  keep  thy  foul  from  ftarving  and  pin- 
 ing away.  *  Every  thing  that  the  world  offers  to 
 gratify  you,  is  either  deadly  poifon  which  will  prey 
 on  the  vitals,  or,  at  the  beft,  dreams  and  (hadows 
 which  may  amufe  and  mock  you  with  fantastical 
 hopes,  but  it  is  to  your  utter  difappointment,  fuch 
 as  was  the  cafe  mentioned  by  the  prophet,  Ifa.  29. 
 8.  "It  mall  be  even  as  when  a  hungry  man  dream- 
 44  eth,  and  behold,  he  eateth,  but  he  awaketh, 
 "  and  his  foul  is  empty  :  or  as  when  a  thirfty 
 ff  man  dreameth,  and  behold,  he  drinketh,  but 
 <c  he  awaketh,  and  behold,  he  is  faint,  and  his 
 <c  foul  hath  appetite  ;  for  lo  all  they  that  are  far 
 "  from  God  fhall  perifh.  They  fpend  their  mo- 
 M  ney  for  that  which  is  not  bread,  and  their  labour 
 *6   for  that  which  fatisfieth  not." 
 
 2.  As  fin  thus  cuts  off  tranfgreffbrs  from  the 
 fountain  of  bleflednefs,  and  banifhes  them  from 
 the  favour  of  their  Maker,  which  is  the  life  of 
 their  fouls  :  fo  if  we  look  into  our  own  breads, 
 we  may,  at  firft  fight,  perceive  innumerable  fa- 
 Vol.II.  B  tai 
 
2  6  Sin  is  the  'Death 
 
 tal  inftances  hereof,  that  this  cruel  difeafe  every 
 where  rages,  and  our  mortal  enemy  hath  given 
 many  wounds  and  bruifes  to  the  foul  ;  fo  that  it 
 is  intirely  weakened  and  difabled,  and  hath  all  the 
 fymptoms  of  a  languifhing  decay,  which  muft  end 
 in  its  inevitable  death.  You  know,  that  a  man, 
 with  regard  to  his  body,  would  be  thought  in  a 
 dying  condition,  if  his  native  health  and  original 
 conftitution  were  utterly  depraved,  his  ftrength 
 impaired,  and  every  thing  with  him  upon  the  de- 
 cay, and  if  his  fhaking  joints  and  trembling  hands 
 were  unable  to  fupport  his  feeble  carcafe,  bearing 
 about  with  it  all  thefe  fymptoms  of  mortality  ; 
 juft  fo,  when  the  various  faculties  of  the  foul 
 languifh  and  faint,  when  they  ceafe  to  be  animat- 
 ed with  the  vigour  of  an  immortal  fpirit,  lofe  the 
 ftrength  and  activity  of  their  primitive  ftate,  and 
 are  unable  to  perform  their  different  offices  and 
 duties,  and  anfwer  their  feveral  ends  and  ufes, 
 the  foul  ought  juftly  to  be  pronounced  upon  the 
 decaying  hand,  and  on  the  way  to  final  deftru- 
 clion. 
 
 Now,  have  ye  not  been  thus  dying,  O  Tinners, 
 fince  ever  you  departed  from  the  fountain  of  liv- 
 ing waters  !  How  narrow,  for  example,  is  the 
 underftanding  become,  confined  within  the  boun- 
 daries of  mortality,  and  imprifoned  in  fenfe,  fo 
 as  not  to  fee  through  the  clouds  and  mifts  that 
 fuVround  it?  What  weak  eye-fight  have  men  got, 
 juft  like  the  dimnefs  of  expiring  old  age,  unable 
 to  look-bevond  the  grave  into  the  everlaftingages, 
 and  unaccuitomed  to  the  regions  of  light,  and  the 
 eternal  brightnefs  and  ferenity  which  find  place 
 there  ?  Ah  !  how  mean  and  filly  is  the  nobleft  fa- 
 culty of  an  intelligent  being  become,  whereby 
 it  is  allied  to  the  world  of  fpirits,  and  elevated  a- 
 bove  that  of  beafts,  when  the  poor  doting  finner 
 daily  miftakes  lhadowy  appearances  for  the  greater! 
 
 ie- 
 
of  the  Sonl.  27 
 
 realities,  grafps  at  the  unfatisfying  vanities  of 
 this  world  as  a  fit  portion  for  it,  and  fwallows 
 down  all  the  idle  amufements  and  impoftures,  kind 
 the  nafty  enjoyments  of  its  outward  fenfes,  as  if 
 they  were  wholfom  and  fubftantial,  without  dif- 
 cerning  the  concealed  poifon,  or  looking  to  the 
 confines  of  the  grave,  where  all  thefe  difguifed 
 nothings  drop  their  mafks,  and  appear  in  their  na- 
 tive emptinefs  and  deformity  ? 
 
 And  then,  how  mightily  hath  this  fpiritual  death 
 encroached  upon  the  judgment  and  reafon  of  man- 
 kind, deprived  them  of  their  firmnefs  and  accu- 
 racy, rendered  them  weak,  inconftant  and  fal- 
 lacious, unable  to  choofe  the  good,  and  refufe 
 the  evil,  running  into  continued  blunders  and 
 mifcarriages  in  their  conduct,  both  with  regard 
 to  this  world,  and  that  which  is  to  come  ;  fo  that, 
 in  every  part  thereof,  they  betray,  that  "  wifdom 
 "  dwelleth  not  with  them."  The  refult  of  the 
 deeped  politicks,  are  much  of  a  piece  with  the 
 following,  "  Their  inward  thought,"  as  the  pfal- 
 mift  fpeaks,  Pfalm  49.  n,  12.  "  is  that  their 
 "  houfes  (hall  continue  for  ever,  and  their  dwel- 
 4C  ling- places  to  all  generations  ;  they  call  their 
 "  lands  after  their  own  names.  Neverthelefs, 
 <c  man  being  in  honour,  abideth  not :  he  is  like 
 M  the  beaits  that  perifh.  This  their  way  is  their 
 "  folly."  And  then  the  little  judgment  that  fin 
 has  left  us,  hath  loft  all  power  over  our  inclinati- 
 ons, and  is  unable  to  influence  our  unruly  wills. 
 The  paffions,  tho'  they  be  the  inferior  and  brutal 
 part,  have  ufurped  the  dominion ;  the  weak  rea- 
 fon, and  ftupified  confcience,  furrender  to  the  firft 
 aflault  of  a  lult,  and  any  impure  delights,  or  earth  - 
 ]y  vanities,  prove  too  ftrong  for  them,  and  lead 
 them  captive  at.  their  pleafure,  driving  the  impo- 
 tent decayed  creatures  over  the  belly  of  reafon, 
 honour  and  confcience.  And  have  we  not  all, 
 B  2  my 
 
28  Sin  is   the  "Death 
 
 my  friends,  had  many  woful  experiences,  how 
 eaiily  our  judgments  are  bribed  and  feduced? 
 how  foon  a  temptation  prevails  over  us  ?  and  with 
 how  little  courage  and  conftancy  our  reafon  and 
 underftanding  are  able  to  maintain  themfelves  a- 
 gainft  any  (hare  of  the  devil,  or  allurement  of  the  . 
 world  ?  Now  do  not  all  thefe  loudly  proclaim,  that 
 our  fouls  are  pining  away,  and  in  a  dying  condi- 
 tion, when  their  immortal  powers  are  become  fo 
 weak  and  infirm,  and  immaterial  fpirits  are  fub- 
 ject  to  fenfe,  and  enflaved  to  temporary  vanities, 
 which,  were  they  in  an  healthful  and  lively  ftate, 
 would,  with  a  noble  difdain,  trample  upon  thefe 
 imperious  lulls,  which  now  are  lords  over  them, 
 and,  unmoved,  refill  all  the  impotent  attacks  the 
 world  or  the  devil  could  make  on  them. 
 
 Befides,  and  I  (hall  initance  in  no  more  of  our 
 faculties,  how  mean  and  worthlefs  are  our  defires 
 and  projefls  become?  And  what  a  low  flight  do 
 thefe  wings  of  the  foul,  our  affections,  now  take  ? 
 they  creep  along  the  earth,  and  are  not  able  to 
 get  out  of  the  puddle  and  mire  where  dogs  and 
 fwine  wallow;  fo  little  are  they  fitted  to  mount 
 above  the  clouds  into  the  regions  of  eternity  ; 
 "  what  to  eat  and  drink,  and  wherewithal  to  be 
 "  clothed,"  are  become  the  common  inclinations 
 and  bufinefs  of  brutes  and  of  finners,  and  their 
 fneaking  poor  ambition  afpires  no  further,  than  to 
 dying  nothings,  riches,  pleafures,  and  honours, 
 which  cannot  accompany  them  beyond  the  grave. 
 
 What,  my  friends,  is  this,  think  you,  to  live  ? 
 And  rnuft  not  fuch  perfons  be  really  dying,  when 
 fo  mortal  fymptoms  appear  ?  It  may  indeed  be 
 acknowledged,  that  the  bodies  of  men  are  living 
 when  their~cares  are  confined  to  them  ;  and  I  fhall 
 not  deny,  but  that  the  ungodly  have  an  animal 
 and  fenlltive  life:  but  then  their  fpirits  are  dead, 
 and   they  have  no  foul  within  them  ;    for  why, 
 
 their 
 
of  the  Soul.  29 
 
 their  aims  is  gratifying  of  fenfe,  juft  the  fame  that 
 the  beafts  hive,  their  wifhes  and  fchemes  go  no  fur- 
 ther than  the  earth,  thefe  of  dogs  or  of  ("wine  are 
 as  much  extended  and  equally  noble.  And,  if  we 
 confider  things  impartially,  1  fancy  we  may  be  foon 
 of  opinion,  that  many  brute  creatures  manage  their 
 affairs  with  as  much  dexterity  and  fuccefs,  as  the 
 moft  cunning  and  profperous  tranfgreflfor ;  the 
 birds  of  the  air  build  their  nefts  as  much  for  their 
 conveniency  as  the  moft  magnificent  palaces,  they 
 breathe  with  more  freedom,  and  probably  have  a 
 truer  relifh  of  feniible  pleafures:  and  the  creeping 
 ant,  that  lavs  up  in  fummer  its  winter  provision, 
 {hews  as  much  vvifdom,  and  feems  to  entertain 
 as  worthy  projects,  as  they  who  bend  all  their 
 ambitious  thoughts  to  the  making  an  eftate,  or 
 railing  a  family. 
 
 So  that  \ou  fee,  mankind  are  really  "  dead  in 
 44  trefpafles  and  fins,"  and  all  their  bufy  plots, 
 wife  counfels,  and  daring  actions,  which  make 
 fuch  a  buftle  and  figure  in  the  world,  are  nothing 
 but  the  refult  of  a  brutal  animal  life ;  for  fin  hath 
 ftifled  and  choked  thefe  immortal  affe&ions,  and 
 holy  paffions,  and  that  divine  heavenly  ambition 
 which  are  the  life  of  the  foul,  that  foul,  which 
 wras  once  powerful,  quick  and  lively  as  the  angels, 
 had  an  eye  fit  to  contemplate  the  fovereign  beauty, 
 a  mind  calculated  for  the  love  and  enjoyment  of 
 the  fupreme  original  good  }  had  affections  and 
 pailions  that  were  too  large  and  exalted,  to  be  fil- 
 led with  any  thing  but  God  himfelf  as  their  portion, 
 or  to  be  bounded  by  any  hopes  but  thofe  that 
 were  like  itfelf,  eternal ;  and  therefore,  with  the 
 utmoft  contempt,  would  have  trampled  under 
 foot  the  gaudy  {hows  of  mortality,  or  the  luxu- 
 rious pleafures  which  it  reckoned  meet  only  for 
 the  creatures  which  crawled  along  the  earth,  and 
 could  rife  no  higher. 
 
 B  3  3.  One 
 
jo  Sin  is  the  Death 
 
 3.  One  principal  ingredient  in  life,  is  true  plea- 
 fure  and  enjoyment  3  and  therefore  a  vigorous 
 health,  which  is  the  perfection  of  natural  life,  is 
 the  greateft  comfort  upon  earth,  and  enables  us, 
 moil  of  all  things,  to  tafte  and  relifh  the  fatif- 
 factions  thereof:  and  on  this  account  "all  thefe 
 pure  and  holy  minds,  which  are  united  to  the  Fa- 
 ther of  fpirits,  enjoy  the  noblett  life,  becaufe 
 they  have  the  perfect  ufe  of  all  their  p  r. vers  and 
 faculties  ;  every  one  of  them  is  calculated  for  de- 
 light, and  ever  filled  with  the  rivers  of  pleafures 
 which  flow  horn  the  throne  of  God.  They  alone 
 truly  live,  who  inhabit  the  country  of  felicity, 
 and,  with  all  the  ardours  of  an  eternal  compla- 
 cency, fi  id  reft  in  their  maker  \  who  fee  his  ami- 
 able excellencies  in  that  pureft  light,  whereof  he  is 
 the  fountain  ;  who  iove  him  with  all  theamoio.js 
 raptures  of  heavenly  affections,  and  whu  feel  e- 
 very  ray  of  light ;  and  each  fparic  of  this  facred 
 fire,  carrys  joys  and  bleffings,  as  inconceivable  for 
 their  greatnefs,  as  iauneftfe  far  their  eternity. 
 
 But,  if  thus  to  poflefs  the  higheft  good  with  the 
 perfected  fatisfaction,  be  the  life  of  a  foul  ;  then 
 it  is  evident  how  faint  motions  of  life  fin  hath 
 left  us,  when  it  hath  fa  much  blafted  our  joys, 
 and  poifoned  our  comforts.  What  fearful  dif- 
 orders  hath  it  raifed  in  the  breads  of  men  [  infati- 
 able  appetites,  ungovernable  lufts,  and  rude  paf- 
 fions,  which  are  enemies  to  our  peace,  and  indif- 
 pofe  us  to  calm  and  fatisfying  delights ;  avarice, 
 ambition,  and  revenge,  which  imbitter  all  our 
 poffeffions;  or  the  frothinefs  and  levity  of  our 
 minds  which  make  us  rove  from  one  vanity  to 
 another,  rolling  like  the  troubled  fea  which  can- 
 not reft.  Befides,  there  is  an  univerfal  difappoint- 
 ment,  which  all  worldly  hopes  give  to  a  man  ; 
 and  great  intermixtures  of  want  and  imperfection, 
 which  adulterate  the  pureft  of  our  enjoyments, 
 
 and 
 
of  the   Soul.  5  I 
 
 and  render  the  pleafures  and  comforts  of  our  beft 
 ftate  on  earth  very  low  and  faint,  and  often  in- 
 terrupted. But  the  miferies,  vexations,  and  dif- 
 fatis factions  of  mankind  are  fo  very  obvious,  that 
 I  need  not  expatiate  upon  this  head  ;  I  (hall  only 
 put  you  in  mind,  that  it  is  fin  which  hath  robbed  us 
 of  our  joys,  and  deprived  our  fouls  of  fo  impor- 
 tant a  part  of  their  life  ;  that  it  is  this  bitter  root, 
 which  hath  poifoned  all  our  faculties,  and  brought 
 on  fuch  a  malignant  gangrene  on  the  foul. 
 
 I  might,  in  the  fourth  place,  mew  to  you,  to 
 what  defperate  ftate  the  finner,  wounded  by  his 
 trinfgreflions,  is  reduced,  from  the  lethargick 
 benum'dnefs  and  infenfibility  of  all  his  faculties  ; 
 the  moft  alluring  promifes  and  advantages,  im- 
 menfe  as  they  are  eternal,  do  not  in  the  leaft  affe£t 
 him  ;  neither  do  the  moft  terrible  dangers  alarm 
 him  ;  fo  ftupid  is  he,  as  to  run  fecurely  on  the 
 brink  of  the  fearful  precipices  which  hang  over  the 
 fulphurous  lake,  and  to  be  furrounded  by  the  flames 
 of  an  unquenchable  fire  withoutawakening ;  which, 
 I  am  fure,  are  as  plain  fymptoms  of  a  dying  foul, 
 as  infenfibility  of  pain,  or  fuffering  the  pincers 
 and  the  fire  without  fhrinking,  is  of  a  breatKlefs 
 carcafe,  or,  at  leaft,  of  an  apopledtick  fit.  There 
 might  be  many  other  things  offered  upon  this  head, 
 but  that  I  may  not  encroach  upon  your  time, 
 
 I  fhall  only,  in  the  fifth  place,  lay  before  you 
 the  final  iiTue  of  this  fatal  decay,  in  the  utter  de- 
 ftruclion  of  foul  and  body  in  hell's  fire,  when  the 
 fecond  death  (hall,  without  remedy,  pcffefs  it- 
 felf  of  all  their  faculties  and  members.  You 
 might  perhaps  imagine  at  firft  view,  that  the 
 death  of  the  foul  is  the  annihilation  of  it ;  but 
 you  are  quite  miftaken,  and  the  thing  is  incom- 
 parably more  terrible.  The  literal  meaning  of 
 death,  you  know,  does  not  fuppofe  the  annihilati- 
 on even  of  the  body,  which  ftill  remains  and  is 
 B  4  laid 
 
g  2  Si/i  is  the  "Death 
 
 laid  in  the  grave  ;  but  confifts  in  the  body's  being 
 disjoined  from  the  foul,  its  being  changed  into  a 
 lifelefs  carcafe,  and  rendered  unmeet  for  aav  of 
 its  former  fervices  and  operations  :  and  befidcs  this, 
 there  will  be  a  much  higher  and  more  awful  noti- 
 on of  a  dead  perfon,  after  the  fouls  and  bodies  of 
 wicked  men  are  reunited  at  the  refurre&ion,  when 
 the  body  fhall  not  only  be  altogether  ufelefs  to 
 the  foul,  and,  in  that  refpedt,  without  life;  but 
 fhall  be  formed  into  an  engine  of  the  fevereft  tor- 
 ment, and  calculated  for  nothing  but  mifery, 
 which  will  be  the  fecond  death.  In  like  manner, 
 2n  immaterial  fpirit  truly  dies,  when  all  its  facul- 
 ties and  affections  will  be  rendered  utterly  incapable, 
 tj  promote  the  happinefs  thereof,  or  procure  it 
 the  leaft  enjoyment  of  good  ;  that,  in  ftead  of 
 this,  thev  will  become  fources  of  wo,  and  inirru- 
 ments  of  punifhment :  this  indeed  is  deafh,  in- 
 finitely more  awful  and  bigger  with  d~ftru£tion, 
 than  the  turning  a  man  into  nothing  would  be. 
 Now  this,  my  friends,  is  the  fatal  tendency  of 
 fin,  and  the  ultimate  import  of  the  queihon  in  my 
 text,  "  Why  will  ye  die?" 
 
 I  can  but  juft  touch  at  this  difmal  condition  of 
 finners,  in  that  melancholy  region  of  death,  where 
 there  will  not  be  one  grain  of  being,  not  the  leaft 
 degree  of  exiftence  left  to  the  foul,  but  what  will 
 be  imployed  to  make  it  miferable,  and  to  increafe 
 its  ruins  ;  fo  that  it  will  be  wholly  death,  and 
 defrruclion  in  every  faculty  will  exert  is  fury. 
 
 The  underftanding  and  imagination  will  be 
 then  wholly  taken  up  with  the  terrors  of  the 
 mighty  God,  the  irreconcilable  enemy  to  the  dam- 
 ned foul,  with  the  avenging  curfe  of  the  law, 
 and  the  endlefs  torments  referved  for  the  guilty 
 criminal ; .  and  fo  they  fhall  be  all  horror  and  con- 
 fternation,  not  only  becaufe  of  what  they  feel, 
 but  from  the  fure  foreknowledge  of  their  eternal 
 
 ago- 
 
of  the  Soul.  gj 
 
 agonies,  and  the  direful  forebodings  of  thofe  per- 
 petual ftorms  of  divine  wrath,  which  are  to  tear 
 the  finner  with  the  moft  dreadful  convulfions : 
 and  the  lively  rcprefentations  hereof,  will  be  all 
 the  doleful  entertainment  of  their  underftanding. 
 And,  oh  !  who  can  imagine  what  implacable  fu- 
 ries, enraged  vipers,  and  inconceivable  hideous 
 forms  of  amazement  and  defolation,  a  fancy,  juft 
 framed  for  fear  and  terror,  will  prefent  to  the 
 confounded  foul  ! 
 
 The  memory  alfo  will  be  made  ftrong  and  vigo- 
 rous ;  but,  ah  !  what  difmal  images  will  it  be  ftor- 
 ed  with!  what  a  woful  remembrance,  ever  frefh 
 and  piercing,  will  it  be  fitted  for,  of  all  the  fins 
 and  follies  of  youth  and  old  age,  with  all  the  ag- 
 gravating circumftances  of  his  apoftacy,  which 
 he  would  fain  wifli  were  buried  in  deep  oblivion  ! 
 
 The  reafon  will  be  then  clearer  than  it  is  now, 
 and  the  confeience vaftly  more  fenfible -9  but,  oh! 
 for  what  calamitous  purpofes !  Why,  for  nothing 
 but  to  upbraid  the  foul  with  more  cutting  re- 
 proaches and  cruel  mockings,  and  to  fharpen  the 
 teeth  of  thefe  fierce  ferpents  and  vipers  that  will 
 gnaw  upon  it  to  eternity. 
 
 The  eyes  of  the  mind  will  then  be  ftrengthened* 
 to  be  the  more  confounded  with  its  own  monftrous 
 uglinefs,  and  terrified  by  the  rueful  looks  of  its 
 miferable  aflbc'  *es  in  perdition  ;  and  that  it  may 
 clearly  perceive  all  thofe  formidable  fpeibcles 
 which  that  prifon  is  full  of.  And  if  it  caft  up  its 
 eye  to  heaven,  to  behold  what  glory  and  joy  it 
 hath  for  ever  loft,  that  killing  view  will  be  enough 
 to  diftr^ft  the  very  foul  with  the  moft  exquifite  regret* 
 
 And  in  a  wore],  all  the  affections  will  income 
 cc  veffels  of  wrath  $"  and  the  paffions  will  be  en- 
 raged into  black  defpair,  and  redened  into  the  moft 
 confo  iriameful  blufhes.     And,  as  the  ami- 
 
 able prefence  of  God  in  heaven,    is  the  flowing 
 B  5  fpring 
 
34  Sin  ft  the  'Death 
 
 fpring  of  life  and  joy  to  all  the  inhabitants  of  Zion ; 
 fo  in  hell  the  fources  of  his  wrath  are  laid  open, 
 and  there  his  looks  fLme  with  vengeance,  and  his 
 angry  prefence  fcatters  about  furious  ftorms  of 
 death  and  mifery. 
 
 This,  my  friends,  is  but  a  very  faint  and  imper- 
 fect delineation  of  a  dying  foul,  which  its  fins  have 
 murdered*     I  come  now  in  the 
 
 Second  place,  to  fhew  a  little  the  great  mad- 
 nefs  of  finners  thus  murdering  themfelves,  and  that 
 they  can  pretend  to  no  excufe  for  being  fo  obfti- 
 nately  refolved  to  die;  and  your  time  being  gone 
 I  can  but  touch  at  a  few  meditations. 
 
 I.  Then,  one  would  think,  that  were  the  thing 
 at  all  to  be  defended,  the  moft  natural  excufe  for 
 letting  the  foul  pine  away  in  fo  dangerous  a  con- 
 dition, would  be,  that  it  is  of  no  very  great  value, 
 and  therefore  may  be  hazarded  without  difficulty.. 
 But  think  on  it,  O  finner  !  dare  thou  fay  that  thy 
 foul  is  of  little  importance  to  thee,  and  that  it  is 
 of  indifference  what  become  of  it,  whether  it  die 
 or  live  for  ever !  Doft  thou  confider,  that  by  be- 
 ing a  fpiiit,it  is  of  an  infinitely  nobler  nature  thaa 
 the  body,  and  capable  both  of  higher  pleafures  and 
 more  unfufFerabie  pains;  and  that  it  is  a  match 
 fit  for  having  the  great  God  who  made  it,  its 
 faithful  friend,  or  enraged  adverfary  ?  And  then, 
 wilt  thou  eait  thine  eve  into  the  endlefs  ages  of 
 the  other  world,  and  think  of  what  mighty  con- 
 cern thy  foul  muft  be  to  thee,  which  is  to  laft  to 
 eternity  \  whereas  a  few  yeais  lay  the  body  in  the 
 grave.  What  an  incomparable  lofs  can  a  foul 
 fuftain  !  even  that  of  God  himfelf,  and  of  all  the 
 blefiings  wherewith  he  can  make  a  creature  hap- 
 py !  art  thou  then  content  to  be  for  ever  feparated 
 from  the  fountain  of  celeftial  joy,  never  once  to 
 tafte  how  good  he  is,  nor  to  drink  of  the  rivers  of 
 his  pleafures?    or,  if  thou  be  fo  bafely  degenerate 
 
 as 
 
of  the  Soul.  35> 
 
 as  to  have  no  defire  of  the  angelical  life,  yet  think 
 if  thou  can  with  as  much  infenfibility  venture 
 upon  deftru£tion  ;  knowefl  thou  then  the  fmarting 
 torment  of  a  wounded  fpirit,  and  the  roarings  of 
 an  awakened  confcience  ?  Perhaps  you  have  been 
 frightened  with  the  horrors  of  temporal  death, 
 and  the  wild  and  flaring  looks  of  an  expiring  fin- 
 ner :  but,  ah!  how  incomparably  more  aftonifh- 
 ing  are  the  pangs  of  a  dying  foul!  with  what  a- 
 mazing  throws  and  agonies  does  approaching  de- 
 ftruction  {hake  it !  and  who  can  tell  its  ftate, 
 when  agitated  by  defpair,  and  feized  by  the  impi- 
 tiable  deftroyer  ! 
 
 2.  Can  you  fay,  that  tho'  you  own  your  fouls 
 to  be  of  confiderable  value,  that  yet  you  get  a 
 fufiicient  equivalent  for  them  in  the  paths  of 
 wickednefs  ?  I  know  that  many  fell  their  fouls, 
 but,  alas !  they  make  an  incomparably  more  fottifh 
 bargain,  than  that  of  Efau  when  he  fold  his  birth- 
 right for  a  mefs  of  pottage  :  what,  my  friends,, 
 are  a  few  years  enjoyment  of  brutifli  pleafures,, 
 or  a  little  amufement  with  the  gayeties  and  ho- 
 nours o*~  this  world,  a  recompence  for  the  lofs  of 
 God  and  heaven  ?  Is  the  pleafing  flattery  of  men 
 like  thyfelf,  a  wife  reafon  for  provoking  the  fury 
 of  thy  Creator  ?  Will  the  gain  of  fraud  and  ini- 
 quity make  up  the  biting  reproaches  of  an  enrag- 
 ed confcience  ?  or  can  the  mirth  and  jollity  of  a 
 vain  thoughtlefs  life,  be  laid  in  the  balance  with 
 the  terrors  of  everlafting  death,  and  the  torment- 
 ing fhame  of  an  endlefs  confufiqn  f  In  a  word, 
 can  time  in  anv  refpe&  come  in  competition  with 
 eternity?  What  infinite  trifles  then  are  all  the 
 temptations,  which  hire  men  to  murder  their  im- 
 mortal fpirits?  Mind,  my  friends,  our  Saviour's 
 ipueftion,  Matth.  16.  26.  "  What  is  a  man  pro- 
 "  flted,  if  he  (hall  gain  the  whole  world,  and  lofe 
 *4  his  own  fouL?  or  what  fnall  a  man  give  in  ex- 
 
 ^  change: 
 
5  6  Sin  is  the  Death 
 
 46  change  for  his  foul  ?"  So  that  it  may  be  Taut 
 of  every  firmer,  what  God  fpeaks  tolfrael,  Ifaiah 
 52.  3.   "  Ye  have  fold  yourfelves  for  nought." 
 
 3.  You  can  as  little  alledge,  to  juftify  your- 
 felves, that  you  were  ignorant  of  the  killing  poifon 
 of  fin,  and  knew  not  that  you  were  languifhing 
 and  pining  away  in  your  iniquities  :  for  every 
 man,  with  the  leaft  reflection,  may  perceive  how 
 weak  difeafed  a  creature  he  hath  become,  and  to* 
 what  a  miferable  ftate  of  poverty  and  ruin  fin 
 hath  reduced  the  foul.  How  low  are  our  defires,. 
 and  bafe  our  purfuits,  our  paffions  fierce,  and 
 lufts  ungovernable  ;  and  our  reafon  and  under- 
 Handing  enflaved  to  their  imperious  dictates,  which. 
 fo  often  drag  us  over  the  belly  of  our  confcience^ 
 and  extinguifh  any  remains  of  light  ?  Befidesr 
 we  are  warned  by  God,  in  the  moft  moving  and 
 affectionate  manner,  of  our  danger:  it  is  loudly 
 proclaimed  to  us  in  the  holy  fcriptures,  that  "  ini- 
 "  quity  will  be  our  ruin,"  that  we  u  {hall  die  ia 
 M  our  fins,"  and  that  the  deftruclion  which  fhalt 
 then  overtake  us,  is  both  of  an  inconceivable 
 greatnefs,  and  an  eternal  continuance,  we  are 
 guarded  againft  the  fweet  allurements  and  gilded 
 outfide.  of  this  poifonous  charmer  ;  and  inftru&ed 
 that  death  is  mixed  with  its  pureft  joys,  that  the 
 leaft  touch  of  it  is  infectious,  and  that  thofe  who 
 would  efcape  the  devouring  plague,  muft  flee  far 
 from  the  habitations  of  wickcdnefs,  and  u  abftain 
 c<  from  every  appearance  of  evil." 
 
 4.  You  can  as  little  alledge,  in  anfwer  to  my 
 text,  "  Why  will  ye  die  r"  that  your  difeafe  is  ir- 
 recoverable, and  your  cafe  defperate.  Sin  is  indeed 
 the  moft  mortal  plague  y  but  then,  it  is  a  tranf- 
 greffor's  voluntary  obftinacy  that  deftroys  him,  and 
 every  firmer  that  dies  is  guilty  of  the  wilful  mur- 
 der of  his  foul:  for  God  hath,  you  know,  pro- 
 vided khkfiid  remedy,  which  is  infinitely  fuffici- 
 
 eat 
 
of  tie  Soul.  37 
 
 entfor  the  mod  deplorable  condition,  Hof.  13.  9; 
 44  O  Ifrael,  thou  haft  deftroyed  thyfelf,  but  m 
 44  me  is  thine  help."  And  14.  1,  4.  "  Return 
 44  unto  the  Lord  thy  God,  for  thou  haft  fallen  by 
 44  thine  iniquity.  I  will  heal  their  backfliding, 
 44  I  will  love  them  freely :  for  mine  anger  is  turn- 
 44  ed  away  from  him. "  Since,  indeed,  you  de- 
 parted from  the  fountain  of  life  and  joy,  your  fouls 
 have  been  quite  ftarved,  and  their  vigour  mightily 
 Impaired  ;  but  why  fhould  you  now  feed  upon  the 
 hulks,  or  languifh  for  extreme  poverty  :  O !  for- 
 fake  the  entertainment  of  dogs  and  fwine,  and 
 return  to  your  father's  houfe,  where  there  is  an 
 endlefs  plenty  of  bleffings,  which  {hall  foon  re- 
 ftore  your  fouls  again.  Only  go  no  more  to  broken 
 cifterns,  nor  make  lies  your  refuge  ;  but  comply 
 with  the  merciful  call,  Ifa.  55.  1,2.  "  Ho,  eve- 
 44  ry  one  that  thirfteth,  come  ye  to  the  waters  ^ 
 44  and  he  that  hath  no  money,  come  ye,  buy 
 44  and  eat :  yea,  come,  buy  wine  and  milk  with- 
 44  out  money,  and  without  price.  Wherefore 
 44  do  ye  fpend  money  for  that  which  is  not  bread  ? 
 44  and  your  labour  for  that  which  fatisfieth  not? 
 44  Hearken  diligently  unto  me,  and  eat  ye  that 
 44  which  is  good,  and  let  your  foul  delight  itfelf 
 44  in  fatnefs/'  And  then,  what  a  glorious  lovely 
 change  will  be  made  on  a  deformed  and  languifh- 
 ing  foul,  which  fhall  foon  "  renew  its  youth,  and 
 44  mount  up  with  wings  as  the  eagle  :"  when,  as 
 it  is,  Hof.  14.  5.  4<  God  will  be  as  the  dew  un- 
 44  to  Ifrael,  he  (hall  grow  as  the  lily,  and  caft 
 14  forth  his  roots  as  Lebanon." 
 
 Awake  then,  finner,  from  the  flcep  of  death, 
 do  not  abandon  thy  melancholy  thoughts  to  black 
 defpair.  Though  this  wafting  confu-nption  hath 
 made  great  advances  in  thy  foul,  an  J  thou  find 
 thyfeif  faint  and  impotent ;  yet  with  the  Lord 
 thejre  is  ftrength  and  falvation.  It  is  the  glory  of  a 
 
 Re- 
 
38  Sin  is  the  T)eatZ> 
 
 deemer  to  heal  difeafed  fouls,  and  to  revive  and 
 quicken  them  even  when  they  are  "  dead  in  tref- 
 46  pafles  and  fins:"  and,  when  united  to  him  by 
 true  faith,  and  taught  to  draw  living  waters  from 
 the  well-fprings  of  falvari^n  which  are  in  him, 
 thou  may  ft  again  be  beautified  with  the  ornaments 
 of  innocence,  and  reftored  to  the  favour  and  pre- 
 sence of  God,  thy  life  and  joy,  and  made  ftrong 
 in  the  Lord.  Thy  lufts  (hall  be  fubdued,  thy  af- 
 fections become  pure  and  exalted,  and  thy  aims 
 noble  and  heavenly,  and  the  angelical  life  will  a- 
 gain  animate  the  immortal  fpirit  within  thee.  This 
 makes  it  impoffible  to  offer  any  excufe  for  a  dying 
 foul,  in  anfvver  to  God's  queftion,  Jer.  8.  22. 
 "  Is  there  no  balm  in  Gilead  ?  Is  there  no  phyfi- 
 c<  cian  there  ?  Why  then  is  not  the  health  of  the 
 cc  daughter  of  my  people  recovered?"  befide  all 
 which,  the  guilt  and  wages  of  fin  are  fully  done 
 away  ;  fo  that,  in  this  refpect,  the  finner  needs 
 not  die  in  his  iniquities:  for  our  great  high  prieft, 
 by  his  eternal  facrifice  hath  abclimed  death,  and 
 paid  the  uttermoft  farthing  of  our  debt ;  and  there- 
 fore it  will  be  infinitely  aggravated  in  us,  if  we 
 murder  our  fouls  after  the  joyful  declaration  made 
 by  ourSaviour,  Hof.  13.  14.  "  I  will  ranfom  them 
 cc  from  the  power  of  the  grave,  I  will  redeem 
 4C  them  from  death ;  O  death,  I  will  be  thy  plagues* 
 cc  O  grave,  I  will  be  thy  deftruction." 
 
 In  the  fifth  place,  thcu  canft  not  alled^e,  that 
 though  this  great  phyfLcian  is  able  and  ikilful  e- 
 nough,  jet  he  is  unwilling  to  undertake  thy  cure* 
 Why  ?  he  is  the  mo  ft  companionate  |  hyfician,  his 
 bowels  move  with  pity  whenever  he  fees  a  dying 
 foul,  and  it  is  his  greateft  pleafure  to  heal  them  : 
 he  only  defires  that  they  would  be  willing  and  fuf- 
 fer  themfelves  to  be  cured,  and  with  infinite  re- 
 gret he  laments  their  obftinacy,  that  they  will  not 
 come  to  him  that  they  may  have  life  3  and  then 
 
 God 
 
of  the  Soul.  g^ 
 
 God  is  love  itfelf,  he  ever  takes  delight  to  receive 
 a  repenting  finner,  and  to  (hed  abroad  the  influ- 
 ences of  his  grace  whereby  he  might  be  ftrength- 
 ened  and  confirmed,  nor  gives  he  ever  up  with  a 
 tranfgreflor  till  there  be  no  remedy ;  but  as  he 
 hath  fent  his  only  begotten  Son  into  the  world  to 
 feek  and  fave  that  which  was  loft,  fo  he  makes 
 the  fincereft  and  tendereft  offers  of  himy  and  the 
 bleflings  of  his  purchafe  to  mankind,  and  endures 
 them  with  much  long-fuffering,  being  willing 
 that  none  ftiould  perifh,  but  that  all  men  (hould 
 come  to  the  acknowledgment  of  the  truth  ;  and 
 indeed  this  is  the  diredt  confideration  which  God 
 propofes  in  the  text,  to  add  force  to  the  queftion, 
 and  (hew  the  folly  of  their  dying,  and  to  take  off 
 the  excufe  which  it  feems  they  were  readied  to 
 make  for  their  conduct,  as  appears  more  fully  from 
 the  parallel  place  in  this  fame  prophet,  Ezek.  33. 
 10.  "  Therefore,  O  thou  fbn  of  man,  fpeak  un- 
 <c  to  the  houfe  of  Ifrael,  Thus  ye  fpeak,  faying, 
 <c  If  our  tranfgrefllons  and  our  fins  be  upon  us, 
 <c  and  we  pine  away  in  them,  how  fhould  we 
 u  then  live  ? "  There  you  fee  the  plea  they  make, 
 and  now  follows  God's  return,  ver.  11,  "  Say 
 4C  unto  them,  As  I  live,  faith  the  Lord  God,  I 
 cc  have  no  pkafure  in  the  death  of  the  wicked, 
 "  but  that  the  wicked  turn  from  his  way  and  live: 
 "  Turn  ye,  turn  ye  from  your  evil  ways  j  for 
 u  why  will  ye  die,  O  houfe  of  Ifrael  I" 
 
 xi&2ioc 
 
 SER- 
 
40  Sin  is  exceeding  finful. 
 
 SERMON     III, 
 
 Rom.  vii.  i  3. 
 
 That  fin  by  the  commandment  might  become 
 exceeding  finful. 
 
 WHEN,  in  this  place,  we  have  fo  near  a 
 profpedl  of  celebrating;  the  holy  facra- 
 ment  of  the  LorcTs  fupper,  and  pretend  to  im- 
 ploy  this  day  in  ferious  endeavours,  that  our  fouls 
 may  be  worked  up  to  a  temper  ind  frame  becom- 
 ing that  divine  ordinance,  it  will  be  a  very  pro- 
 per imployment  of  our  thoughts,  to  meditate  a 
 little  upon  the  abominable  riafciure,  the  monftrous 
 deformities,  and  the  fatal  poifon  and  guilt  of  fin  ; 
 that  fo,  being  deeply  imp  eflefci  by  a  humbling 
 fenfe  of  our  bafenefs  and  vuenefs,  we  may,  when 
 at  the  Lord's  table,  with  the  more  lively  gratitude 
 and  affecting  devotion,  take  a  view  of  that  ad- 
 mirable love,  which  exalts  itfelf  fo  glorioufly 
 in  a  Redeemer's  fu fieri  gs  for  fuch  abandoned 
 wretches  3  that,  being  prickt  at  the  heart  by  a- 
 wakened  convictions  of  our  lothfom  difeafe  and 
 noifona  fores,  we  may,  with  the  more  eager  de- 
 fires  and  vigorous  faith,  flee  to  him,  "  who  blef- 
 "  fes  his  people  in  turning  them  from  their  ini- 
 Ci  quities,  and  healing  tl  eir  fouls;"  and  that,  feel- 
 ing fomething  of  tha  .  infinite  loau  of  guilt,  and 
 the  fearful  condemnation  which  our  tranfgreffion* 
 have  expofed  us  to,  we  mav  have  the  clearei  and 
 fteadie:  ^rofpecl  of  the  value  of  a  Saviour's  death* 
 whereby  we  are  M  delivered  from  the  wrath  that 
 44  is  to  corner"  and,  throwing  away  the  fonral- 
 
 ieft 
 
Sin  is  exceeding  finfiil.  41 
 
 left  degree  of  vain  confidence  in  ourfelves,  may 
 place  all  our  hope  and  truft  in  that  tc  one  facrifice 
 ••  which  finifhed  tranfgreffion,  made  an  end  of 
 "  fin/'  and  brought  in  an  everlafting  righteouf- 
 ntefs  i  and  thus  may  we,  with  the  greateft  warmth 
 of  our  affections,  and  all  the  powers  of  our  will, 
 accept  of  "  fo  great  a  falvation." 
 
 That  I  may  give  filch  a  view  of  fin,  as  may 
 prepare  us  for  a  fui  table  exercife  of  thefe  graces, 
 I  have  made  choice  to  difcourfe  a  little  upon  that 
 character  which  the  apoiile  here  gives  of  it,  that 
 it  is  "  exceeding  finful  :"  and,  that  I  may  Uvq 
 as  much  of  your  time  as  may  be,  I  fhall  fpend 
 no  more  of  it  upon  that  important  and  difficult 
 reafonirig  of  the  apoftle  which  preceeds  it,  than 
 what  may  be  neceflary  to  give  feme  notion  of  the 
 dependence  that  my  text  hath  upon  it ;  and  there- 
 fore I  ihall  not  at  all  examine  the  different  opini- 
 ons of  learned  men  about  the  context. 
 
 The  holy  apoftle,  in  profecution  of  the  great 
 defign  of  this  epiftle,  the  exalting  the  glory  of 
 divine  grace  publifhed  in  the  gofpel,  and  eftabl idl- 
 ing the  righteoufnefs  of  Chrift  as  the  only  foun- 
 dation of  our  juftification  before  God,  and  accept- 
 ance with  him,  does,  in  this  and  the  preceeding 
 chapter,  expofe  the  vain  and  foolifh  notions  of 
 the  Jews,  who  not  only  adhered  to  the  law  of 
 Mofes  as  a  rule  to  govern  their  lives,  but  gloried 
 in  that  difpenfation,  as  fufficient  for  all  the  pur- 
 pofes  of  God's  goodneG  and  their  falvation  ;  and 
 were  fo  miftaken,  as  to  fancy  that  the  law  of  it- 
 felf,  without  any  regard  to,  or  afliftance  from  the 
 better  reformation  of  things,  was  a  plentiful  e- 
 nough  fpring  of  life  and  falvation  ;  which  dreams 
 hiving  bewitched  them,  they  remained  fecure  in 
 their  dependence  upon  the  law,  without  a  fur- 
 ther profpecT:.  That  the  apoftle  might  expofe  fo 
 dangerous  errors,  he  obferves,  that  it  was  not  on- 
 ly 
 
42  Sin  is  exceeding  finfuL 
 
 ly  defKtute  of  ftrength  and  power  to  enable  apo- 
 ftate  Tinners  to  comply  with  its  terms  ;  nor  was 
 animated  by  that  fpirit  and  life  which  can  conquer 
 raging  kifts,  reftrain  and  mortify  itrong  corrup- 
 tions, and  engage  men  to  be  holy  and  good  ;  but 
 that,  on  the  contrary,  fin  ufed  it  as  a  means  to 
 fprcad  its  accurfed  empire,  and  make  its  fata]  gor 
 vernment  take  deeper  root  in  our  minds  j  for,  fays 
 he,  verfe  u.  '?  Sip  taking  occafion  by  the  com- 
 "  mandmenr,  deceived  me,  and  by  it  flew  riK  " 
 That  cunning  deceiver  Employed  the  law  ofMofea 
 itfelf  as  an  engine  to  work  up  its  projects.  It 
 made  tinners  fpurn  at  its  infinite  purity,  and  de- 
 fp  ir  at  the  fight  of  its  abfolute  and  extenfive  per- 
 fection ;  moved  them  to  murmur  at  the  ft  ri  chiefs 
 of  ts  precepts,  and  the  feverity  of  that  pun»lh- 
 ment  which  it  expofed  to  :  and  then,  by  the  aw 
 of  the  lawgiver's  greatnefs,  and  the  terror-  of 
 their  own  guilt,  which  it  frightened  them  with, 
 it  drove  them  further  from  God,  and  fmochered 
 the  affectionate  fentiments,  and  the  filial  duty  ow- 
 ing to' a  father.  And  thus  the  law,  if  feparated 
 from,  and  oppofed  to  the  grace  of  the  gofpel,  in- 
 ftead  of  quickening  and  laving  tinners,  would  add 
 force  and  power  to  tranfgrefiion,  and  become  in- 
 deed "  a  killing  letter."" 
 
 The  apoftle,  having  obferved  this,  propofes  a 
 confiderable  difficulty,  which  feemed  to  load  this 
 doctrine,  namely,  that  the  "holy,  juft  and  good 
 (i  law  of  God"  would  thereby  become  the  foun- 
 tain of  fin  and  iniquity,  which  blemifhed  its  pu- 
 rity, and  appeared  inconfiftent  with  the  glory  of 
 the  lawgiver :  now  this  objection  is  removed  in 
 the  verfe  that  I  have  read,  by  two  coonfukrations. 
 
 Firft,  That  all  the  mifchievous  effects,  which 
 fome  might  apprehend  he  charged  the  law  with, 
 were  intirely  owing  to  the  cunning  perverfenefs  of 
 fin,   and  the  corruptions  of  men  which  were  fo 
 
 cafily 
 
Sin  is  exceeding  fin f id.  43 
 
 eafily  rnflamed  by  the  fmalleft  fpark  of  temptati- 
 on :  and  that,  while  the  commands  of  God  were 
 not  at  all  the  caufe,  but  the  innocent  occafion  of 
 thefe  evils,  that  perfect  law  loft  nothing  of  its 
 beauty  and  luftre  ;  nor  could  thefe  fatal  confe- 
 quenCes,  which  flowed  from  its  being  fo  grofly 
 perverted,  quite  contrary  to  the  native  tendency 
 of  it,  be  with  more  jufHce  imputed  to  this  holy 
 law,  than  the  wholfomeft  nourifhmen:  can  be 
 accounted  poifonous,  becaufe  it  feeds  the  vene- 
 mous  ferpent.  This  feems  to  be  the  intent  of 
 what  the  apoftle  fays,  that  "  Sin  v/rought  death 
 "  in  him  by  that  which  was  good." 
 
 But  2dly,  The  honour  of  the  divine  preceptfj 
 and  the  glory  of  God's  admmi  ft  ration  in  per:;  ac- 
 ting iin  to  abafe  his  law  to  fo  uh worthy  purpofes^ 
 was  aobly  vindicated  from  the  iffue  of  that  \'ery 
 artful  fnare  of  fin  with  refpecl  co  tHofe  -n  whom 
 God  would  M  fulfil  the  good  pteafure  of  his  good- 
 "  nefs,"  namely,  "  that  by  this  pei  verting  of  the 
 "  commandment,  fin  might  become  to  them  ex- 
 "  ceeding  finful,"  that  its  poifonous  nature  might 
 appear  the  more  fatally  contagious,  its  deformities- 
 become  more  lothfom,  and  the  foul  might  be 
 more  thoroughly  feniible  how  big  this  fearful  mon- 
 fter  was  with  defcruction  and  death  \  when  the 
 beft  and  pureft  things,  the  very  law  of  God  itfelf, 
 was  turned  by  it  into  an  inftrument  of  death,  and 
 made  ufe  of  to  fpread  its  infection.  Thus  you  fee 
 the  connection  and  dependence  of  the  words. 
 
 But  my  defign  at  this  time  is,  abftracting  from 
 the  context,  to  confider  a  little  thefe  two  things 
 which  we  have  in  the  text.  1.  We  have  a  very 
 extraordinary  character  given  of  fin  by  the  apoftle, 
 "  that  it  is  exceeding  finful :"  and  indeed  this 
 feems  to  be  the  moft  fublime  and  emphatical  ex- 
 predion,  that  could  well  be  imagined,  of  the  in- 
 conceivable evil  of  that  abominable  thing  which 
 
 God's 
 
44  &*n  1S  exceeding  finfuL 
 
 God's  foul  abhorreth.  The  fcriptures,  to  give  a 
 ju  '  notion  hereof,  paint  iniquity  in  the  molt  odi- 
 ous and  fearful  colours,  and  reprefent  it  to  our 
 thoughts,  by  comparing  it  to  fuch  objects  as  men 
 have  the  utmoit  averfion  and  contempt  of  \  for  it 
 is  called  "  the  vomit  of  the  dog,  and  the  mire  in 
 44  which  the  fow  wallows, "  blindnefsand  weak- 
 mfs,  and  death  itfeif;  it  is  held  forth  as  covered 
 over  with  all  the  noifom  peftilential  fores  of  the 
 moft  hateful  and  (linking  plague  ;  in  a  word,  it 
 is  faid  to  be  44  the  folly  and  madnefs,  the  fhame 
 44  and  the  difeafe  of  a  foul  :"  but,  becaufe  all 
 thefe  fall  (hort  of  its  more  lothfom  vilenefs,  the 
 apoille  goes  to  itfeif,  which  alone  could  afford  a 
 horrible  enough  linage  of  this  monfter,  "  it  is  ex- 
 44  ceeding  finful,"  fays  he  j  whereby  the  apoftJe, 
 with  the  utmoit  force  and  elegancy,  informs  us, 
 that  fearch  all  che  univerfe,  detcend  to  the  low- 
 nefs  and  bafenefr  of  hell  itfeif,  there  was  no  fi- 
 niilitude  that  could  bear  anv  proportion  to  the  a- 
 tomination  of  fin  ;  and  that  the  infinitely  worft 
 thing  could  be  poffibly  faid  of  it,  was,  that  it  Ts 
 like  itfeif,  finful :  Co  that  the  queition  put  bv  God 
 with  refpec-i  to  his  excellent  greatneis,  may  be 
 afked  in  relation  to  the  in-finite  vilenefs  of  lin,  Ifa, 
 46.  5.  44  To  whom  will  ye  liken  me,  and  make  me 
 44  equal,  and  compare  me,  that  we  may  be  like  ?" 
 idly,  In  the  text,  we  have  a  very  ufeful  mean  to 
 beget  in  men  a  fuitable  apprehenfion  of  this  mon- 
 firous  nature  of  fin,  namely,  a  ferious  confidera- 
 tion  of  the  holy  law  of  God,  and  an  attentive 
 comparing  fin  with  it:  4<  That  fin,"  faith  the  a- 
 poille,  "  by  the  commandment  might  become 
 44  exceeding  finful."  From  which  fubje£t,  Khali 
 at  this  occafion,  through  the  divine  afliftance, 
 endeavour  to  difcourfe  a  little  on  thefe  two  things. 
 1.  I  (hall,  from  feveral  confiderations,  fhew 
 the  infinitely  vile  and  evii  nature  of  fin  :  that  no- 
 thing 
 
Sin  is  exceeding  finful.  45* 
 
 thing  is  fo  abominable  as  to  be  a  diffident  repre- 
 fentation  of  its  bafenefs,  that  its  monftrous  defor- 
 mities exceed  every  comparifon  ;  fo  that  to  hold 
 forth  its  incomprehenfible  hatefulnefs,  we  muft 
 recur  to  itfelf,   and  fay,   "  fin  is  exceeding  finful." 
 
 2.  I  fhall  fliew,  if  time  allow,  how  the  law 
 contributes  to  prove  this,  and  manifeft  the  amaz- 
 ing uglinefs  and  evil  of  fin. 
 
 As  to  the  firft  of  thefe,  it  is  not  poffible  for  me 
 to  expofe  to  your  views  the  poifon,  and  madnefs, 
 and  (name  of  fin  iri  all  their  endlefs  variety  :  this 
 might  eafilv  be  fubdivided  into  many  heads,  and 
 afford  a  fubjed  for  feveral  difcourfes  ;  I  (hall  there- 
 fore mention  only  fome  few  things,  that  rr*ay 
 give  us  a  little  notion  hereof,  and  raife  our  horror 
 and  averfion  at  that  abominable  thing,  and,  as  I 
 go  along,   I  (hall  intermix  practical  reflections. 
 
 1.  Then,  it  will  appear  that  fin  is  exceeding, 
 infinitely  finful,  if  we  confider  that  it  is  the  great- 
 eft  unlikenefs,  and  the  directed  contradiction  to 
 the  moft  glorious  and  perfect  excellencies  of  the 
 divine  nature  ;  and  therefore  fin  muft  be  as  bale 
 and  filthy,  as  the  light  and  purity  wherewith  God 
 is  clothed  are  exalted  and  illuftndus. 
 
 Every  attribute  of  our  almighty  king  (hews  how 
 great  he  is,  how  worthy  of  the  higheft  worihip 
 and  the  folemneft  aw  :  his  bound !efs  power,  and 
 unerring  wifdom,  and  eternal  dominion,,  are  all 
 of  them  mighty  objects  of  our  wonder  and  praife  ; 
 but,  as  if  thefe  were  inconfiderable  honours,  ho- 
 linefs  is  the  delightful  attribute,  which  hath  the 
 higheft  value  ftampt  upon  it  by  that  God  who  is 
 Cl  glorious  in  the  beauties  of  his  holinefs."  It  is 
 the  brighteft  evidence  how  much  his  perfections 
 are  fuperior  to  created  beings,  that  u  there  is  none 
 "  holy  as  the  Lord:"  and  therefore  the  pure  an- 
 gelical beings,  who  are  ever  animated  and  directed 
 by  the  beams  of  that  divine  light  which  furrounds 
 
 them, 
 
4  6  Sin  is  exceeding  finful. 
 
 them,  and  have  fo  much  nearer  accefs  to  their 
 M?ker,  when,  with  the  warmeft  devotion,  and 
 the  loudedfongs,  celebrating  his  praifes,  they  make 
 the  temple  above  refound,  "  Holy,  holy,  holy, 
 46  is  the  Lord,  the  whole  earth  is  full  of  thy 
 V  glory  ;"  for  they  behold  him  then  clothed  with 
 the  moll:  exalted  honour  and  majefty,  when  M  he 
 "  fits  upon  the  throne  of  his  holinefs."  All  his 
 ways  and  works  are  beautified  with  the  luftre  of 
 holinefs,  his  whole  counfels  and  providences  tend 
 to  honour  it ;  the  divine  purity  gives  a  fparkiing 
 lovelinefs  to  all  his  other  perfections,  (hews  them 
 in  a  more  amiable  light,  and  is  that  which  chiefly 
 ought  to  enliven  our  adorations :  and  therefore  it 
 is  very  remarkable,  that  the  pfalmift  mentions 
 this  as  the  very  reafon  why  we  mould  praife  his 
 power  and  greatnefs,  Pfal.  99.  2,  3.  "  The  Lord 
 4C  is  great  in  Zion,  and  he  is  high  above  all  peo- 
 c*  pie ;  let  them  praife  thy  great  and  terrible  name, 
 "  for  it  is  holy." 
 
 Now  fin,  which  is  in  its  nature  a  direct  con- 
 trariety to  this  nobleft  of  the  -divine  perfections, 
 muft  on  tha't  account  be  infinitely  finful :  and  for 
 every  glorious  thing  that  can  be  fpoken  of  this  ho- 
 ly name,  fome  fhameful  hateful  abomination  muft 
 be  found  in  this  terrible  monfter,  which  is  all 
 made  up  and  compofed  of  the  directed  contra- 
 dictions to  eternal  beauty  and  the  perfected  ex- 
 cellency ;  and  what  can  thefe  be,  but-bafenefs, 
 vilenefs,  confufion,  death,  all  the  ingredients  of 
 fin,  as  incomprehenfibly  odious,  and  as  far  beyond 
 the  word  we  can  imagine  thereof,  as  the  attri- 
 butes of  our  heavenly  king  are  above  our  adora- 
 tions r  every  ray  of  light  and  glory  in  that  eternal 
 fun,  which  dazzles  and  delights  the  feraphs,  hits 
 upon  and  difcovers  fome  new  filthinefs  and  hate- 
 ful difeafe  in  fin  :  O  the  inconceivable  depths  of 
 it f  full  every  where  of  venomous  infectious  fer- 
 
 pents, 
 
Sin  is  exceeding  ftnfuL  47 
 
 pents,  which  are  as  big  withpoifon  and  death,  as 
 that  holy  name  is  of  the  lovelieft  glory  ;  and  it  is 
 equally  the  object  of  deteftation  and  abhorrence, 
 as  God  is  of  our  affectionate  praifes. 
 
 The  divine  nature  is  both  the  pattern  and  foun- 
 tain of  excellency,  and  the  more  unlike  any  thing 
 is  to  it,  it  muft  thereby  be  more  worthlefs  and  im- 
 perfect. It  is  true,  in  every  thing  our  natures 
 are  infinitely  lower  than  his,  our  ftrength  is  weak- 
 nefs  when  compared  to  his  power,  our  knowledge 
 is  ignorance  when  fet  in  the  brightnefs  of  his  coun- 
 tenance, and  our  being  is  nothing  with  a  relation 
 to  his  neceflary  and  eternal  exiftence :  but  it  is 
 remarkable,  that  tho',  in  all  thefe,  there  is  no 
 proportion  betwixt  the  Creator  and  the  work  of 
 his  hands,  yet,  the  little  of  them  they  have  are 
 not  oppofed,  or  contrary  to  the  divine  excellen- 
 cies, nor  hateful  in  his  fight ;  whereas  fin  is  the 
 perfect  reverfe,  and  the  dire&eft  contradiction 
 thereto  ;  could  it  take  place,  it  would  utterly  blot 
 out  and  deface  all  the  glories  of  the  deity,  it  would 
 turn  his  infinite  power  into  boundlefs  rage  and  fu- 
 rious anger,  and  render  his  unerring  wifdom,  on- 
 ly incomprehenfible  cunning  and  deceit ;  thus,  in 
 every  refpecl:,  it  would  make  thefe  perfections, 
 which  are  fo  amiable  when  fhining  in  the  ;4  beau- 
 t;  ties  of  holinefs,"  frightful  with  terrors  and  de- 
 ftrudlion.  And,  becaufe  of  this  abominable  na- 
 ture of  fin,  it  is  that  filthy  thing  which  God's  foul 
 hateth,  which  he  fpurns  away  from  him  with  the 
 utmoft  contempt,  and  never  looks  upon  but  with 
 infinite  deteftation  ;  and  well  may  we  fay  of  him, 
 as  David  fpeaks,  Pfal.5.4,  5.  M  For  thou  art  not 
 ic  a  God  that  hath  pleafure  in  wickednefs,  neither 
 "  (hall  evil  dwell  with  thee.  The  foolifh  fhall 
 "  not  ftarid  in  thy  fight,  thou  hateft  all  workers 
 <c  of  iniquity."  So  that  you  fee  the  abomination 
 of  fin  and  its  lothfomnefs,  run  in  an  exactly  pa- 
 rallel 
 
48  Sr«  is  exceed/ /7g  finful. 
 
 rallel  contrariety,  are  directly  oppofed  to  the  in- 
 
 comprehenfibie  glories  of  an  infinite  God  :   it  muft 
 
 be  exceeding  finful,    and  more  ftinking  than  any 
 
 fore,  filthier  than  any  plague,  and  bafe  beyond 
 
 comparifon. 
 
 With  what  terrors  fliould  that  fearful  monfter 
 ftrike  us  ?  how  (hould  our  indignation  be  kindled, 
 and  the  paflions  of  hatred  and  contempt  boyl  with- 
 in us,  at  the  fight  of  that  abandoned  enemy  to 
 lovelinefs  and  beauty,  and  very  reverfe  of  eternal 
 perfections?  Ah  !  how  beaftly  and  difgraceful  muft 
 be  the  nature,  how  poifonous  the  contagious 
 breath,  how  fhameful  and  deftructive  the  fruit  of 
 that  accurfed  fcrpent  ?  and  oh  !  what  fatal  venom 
 muft  it  fpread  over  a  fpirit,  when  it  ftings  and  af- 
 fects it  ?  and  "  bow  much  more  abominable  and 
 <c  filthy  is  man,  which  drinketh  in  iniquity  like 
 *'  water?"  as  Elipbaz  fpeaks.  Job.  15.16.  With 
 what  horror  and  confufion  fhould  thou  then,  O 
 my  foul,  look  into  thyfelf,  and  acknowledge,  with 
 the  deepeft  blufhes,  that  thou  haft  often  embraced 
 that  deteftable  monfter  with  thy  polluted  affecti- 
 ons, and  hugged  it  in  thv  bofom  ?  Oh  !  what  have 
 I  been  (o  long  entertaining  within  my  heart,  but 
 a  viper,  as  ugly  and  debafed  as  hell,  as  incom- 
 prehenfibly  filthy  and  unclean,  as  God  is  infinite- 
 ly pure  and  excellent?  How  blind  have  I  been, 
 to  give  my  efteem  and  affection  to  thefe  brutifh 
 lufts  and  pafiions,  which  are  the  fcandal  and  dif- 
 grace  of  a  fpirit ;  and  to  have  harboured  within 
 me  innumerable  venomous  afps  and  cockatrices, 
 that  have  fpread  their  poifon  and  filth  over  all  my 
 faculties,  have  ate  away,  with  a  fearful  gangrene, 
 my  ftrength  and  happinefs,  have  robbed  me  of  all 
 my  beauty  and  joy,  and  filled  my  belly  with  rot- 
 tennefs  and  deftruction  ?  and,  when  become  fo 
 impure  and  filthy,  how  juftly,  O  my  foul,  do  all 
 the  holy  angels  flee  from   thee  with  horror 5   and 
 
 look 
 
Sin  is  exceeding  finfuL  49 
 
 look  on  thee  with  deteftation  ?  Thou  art  made  the 
 fcorn  of  infulting  devils,  and  were  not  thou  blind 
 and  ftupid,  would  foon  be  a  fearfulnefs  and  a  ter- 
 ror to  thyfelf  round  about.  And  though,  while 
 fin  hath  now  a  falfe  face  on  it,  hath  painted  over 
 its  hellifli  nature  with  deceitful  colours,  and  we 
 fee  no  further  than  the  outfide,  thou  may'fl:  be 
 pleafed  with  thy  dream  :  yet  take  a  profpect  of 
 that  awful  hour,  when  the  glory  of  infinite  puri- 
 ty, that  (hall  clothe  thy  Judge,  will  then  fo  bright- 
 ly reflect  the  eternal  fhame  and  difgrace  of  fin, 
 that  every  eye  of  all  that  general  affembly  of  be- 
 ings fhall  behold  them;  when  all  thefe  bafe  lufts, 
 thefe  vile  and  hateful  vermin  that  have  inhabited 
 thy  breaft,  will  come  crawling  forth,  and  be  fet 
 in  all  their  wretchednefs  and  naked  pollutions  in 
 the  brightnefs  of  the  divine  countenance  :  with 
 what  confufion  and  agony  wilt  thou  then  look  at 
 this  abominable  monfter,  that  now  is  fo  foolifhly 
 entertained  by  thee  ?  In  a  word,  fin  will  then  ap- 
 pear exceeding  finful,  and,  how  fair  foever  its 
 charms  and  pleafures  now  feem  to  bewitch  men, 
 yet  they  are  all  contrary  to  infinite  amiablenefs, 
 they  are  hated  by  the  perfected  love,  and  difap- 
 proved  and  contemned  by  unerring  wifdom  that 
 never  fails  in  judgment.  To  conclude,  a  view 
 of  the  divine  purity,  and  a  comparing  ourfelves 
 with  it,  fhould  make  us  imitate  Job's  improve- 
 ment of  them,  which  will  be  a  very  fit  imploy- 
 ment  for  a  faft-day,  Job 42.  5,6.  "  I  have  heard 
 M  of  thee  by  the  hearing  of  the  ear,  but  now  mine 
 "  eye  feeth  thee  ;  wherefore  I  abhor  myfelf,  and 
 "  repent  in  duft  and  aflies."  And  then  let  us  car- 
 ry along  with  us'fuch  impre0ions  of  this  poifon- 
 ous  monfter,  Jin9  as  may  inflame  our  affections, 
 and  infpiie  our  grateful  fongs,  "  to  him  that  loved 
 "  us  and  wafhed  us  in  his  blood." 
 
 Vol.  IL  C  I 
 
5  a  Sin  is  exceeding  finfuL 
 
 I  have  infifted  fo  long  on  this  head,  that  Ifliall 
 but  touch  on  others  that  would  afford  fo  great  a 
 variety  of  ufeful  meditations. 
 
 2dly,  As  fin  is  thus  direftly  contrary  to  the 
 brighteft  glory  and  excellency,  fo  it  is  the  fole 
 caufe  of  all  the  terrible  confullon  and  diffraction 
 which  are  to  be  found  in  the  world,  that  have 
 quite  difordered  the  fyftem  of  rational  beings,  and 
 broken  its  union  and  harmony  ;  and,  inftead  of 
 that  peace,  and  beauty,  and  comely  proportion, 
 which  adorned  the  face  of  things  before  fin  entered 
 into  the  world,  fin  hath  filled  every  place  with 
 irregularity,  defolation  and  difturbancc*.  Before 
 the  birth  of  this  monfter,  what  a  joyful  and  beau- 
 tiful light  was  fpread  over  the  creation,  when  an- 
 gels and  men  were  clothed  with  the  ornaments 
 of  innocence,  and,  without  pretending  to  ufurp 
 God's  place,  kept  the  ftation  of  creatures,  and 
 lived  in  a  dutiful  fubordination  to  their  Maker, 
 felt  an  unbounded  fatisfa&ion  in  him,  the  glad- 
 nefs  of  their  joy,  and  folaced  themfelves  with  his 
 love  :  when  a  perfect  calm  within,  fhewed  a  ferene 
 mind  and  a  peaceful  confcience  that  were  never 
 ruffled  ;  and  an  univerfal  quiet  and  harmony  ob- 
 tained in  every  foul,  that  was  joined,  by  the  firm- 
 ed union,  to  its  God,  and  the  fellow- fubjeits  of 
 this  amiable  King  ?  but  how  woful  a  change  hap- 
 pened ?  what  a  flood  of  mifchievous  plagues,  of 
 poifonous  ferpents,  and  devouring  tygers  over-run 
 the  world,  and  terribly  difordered  it  at  that  un- 
 happy hour,  when  "  luft  conceived  and  brought 
 "  forth  fin  ?"  Then,  inftead  of  the  former  lovely 
 profpect,  were  to  be  feen  nothing  but  proud  re- 
 belhoiis  creatures,  divine  order  and  government 
 trampled  under  foot,  hatred  and  contention  raged 
 in  focieties,  florins  in  the  confcience,  and  vanity 
 and  vexation  in  the  life.  Ah  !  how  prolifick  and 
 fruitful  was  this  Cockatrice  egg?  all  the  enve- 
 nomed 
 
Sin  is  exceeding  JirrfuL  5 1 
 
 nomed  malice  and  fury  of  hell,  and  the  rage  of 
 devils,  the  fierce  paflions  and  beaftly  lufts  of  un- 
 godly men,  the  innumerable  mifts  of  error  which 
 darken  their  minds,  the  cheating  deceitful  plea- 
 sures, bewitching  inchantments  and  fatal  fnares 
 of  a  vain  converfation,  the  reelings  of  a  change- 
 able world,  and  the  folly  and  madnefs  of  men  in 
 it,  were  all  brought  forth  by  this  monfter.  Sin 
 hath  turned  things  upfide  down  ;  and,  as  it  ba- 
 nifhed  duty  and  loyalty  to  the  great  Lord  of  the 
 world,  it  drove  away  peace,  and  liberty  and  hap- 
 pinefs.  It  was  fin  that  made  rational  creatures 
 flee  away  from  God,  the  fountain  of  their  being 
 and  falvation,  and  rendered  the  views  of  thefe  ex- 
 cellencies, which  were  once  our  greateft  gladnefs, 
 our  fear  and  dread  :  fin  kindled  the  wrath  of  him 
 who  is  "  fo  flow  to  anger,"  and  covered  the  fweet- 
 eft  and  moft  alluring  perfections  with  frowns  and 
 terrors. 
 
 And  now,  for  I  only  can  inflance  in  one  or 
 two  of  them,  fince  thefe  mifchiefs  and  djforders 
 are  numberlefs  in  their  variety,  and  infinite  in 
 their  diftraclion  and  abomination,  muft  not  the 
 accurfed  parent  of  them  all  appear  c<  exceeding 
 "  finful  ?"  Think  upon  it,  O  my  foul,  that,  by 
 entertaining  fin,  thou  grafps  devouring  coals  in 
 thy  bofom,  and  f wallows  down  poifon  and  death; 
 every  draught  of  its  pleafures  carries  with  it  to 
 thy  heart  the  feeds  of  trouble  and  wo,  and  will 
 be  there  fully  ripened  into  a  plentiful  increafe  of 
 horror,  anguifh  and  defpair  :  and,  as  James  ("peaks 
 of  the  riches  of  iniquity,  James  5.3.  "  They 
 44  (hall  eat  your  flefh  as  it  were  fire,  ye  have  heap- 
 "  ed  treafure  together  for  the  laftdays,"  namely, 
 trea lures  of  wrath  and  condemnation.  Mad  man] 
 think  on  it,  as  the  fame  apoftle  infinuates,  ver.  5. 
 that,  tho'  fin  may  indeed  fatten  and  nourifh  you, 
 it  is  againft  "  the  day  of  flaughter." 
 
 C  2  3dly, 
 
£2  Sin 
 
 3<]|y,  S  n,  as  it  is  the  caufe  of  thefc  number- 
 U  Is  riiifchiefs,  which  whollv  owe  their  being  to  it, 
 fo  its  poifonous  breath  infects  everv  circumil 
 of  our  lire  it  reaches  ;  and  it  is  fin  alone  which 
 makes  any  thing,  befide  itfelf  dangerous  and  de- 
 ftructive  :  it  is  fin  which  arms  all  our  enemies, 
 and  renders  them  formidable  to  our  fouls  ;  it  is 
 tl  -  which  puffs  up  our  rain  and  giddy  fancies  in 
 profperity,  or  difquiets  us  with  fears  of  a  change- 
 able ilate  :  fin  is  the  bittereft  ingredient  in  all 
 tions,  which  frets  us  with  repining  impatience, 
 and  burns  us  up  with  envy  and  revenge  j  it  is  it 
 which  makes  us  fearful  and  cowardly,  prefies  down 
 our  finking  courage,  and  blafls  our  confidence. 
 Iniquity  is  the  caufe,  that,  when  furrounded  with- 
 out by  dangers  and  Clares  in  an  uncertain  and  be- 
 guil  •   we  can  find  no  comfort  by  look- 
 
 ing into  our  own   breafts,    but  are  frightened  by 
 jhts  of  ourfelves,  as  the  moil  difagree- 
 ..    and  the  fevered   upbraiders  and 
 tcrs.      And  then  it  is  fin  which  . 
 enemy,   at  the  pale  locks  of  which  our 
 ack  with  fuch  fear  and  amaze- 
 it,   with  all  its  formidable  attendants:   death, 
 fill  to  mortals,  gets:;.!  the  terrors,  where- 
 with it  :  I,   out  of  the  fatal  trea- 
 
 B  up  death  in  dark- 
 
 :  with  gloomy 
 
 fears  and  unc.  .  up  the  doleful 
 
 train    of    fonrows   and    anxieties,     and    diitracled 
 
 thoughts  within  the  departing  foul :  fin  is  the  fting 
 
 of   .  bich   wouncs  tl  and  makes  it 
 
 iproaches  01  another  world,    and 
 
 ke  at  the  awful  views  of  eternity  ;  and,   ii 
 
 an  and  defile  it,  a  ould 
 
 be  the  e  ring-place,    and  would 
 
 :  or  horrors  to  frighten, 
 .:  to  the  feeble 
 
 can 
 
Siv  is  exceeding  finfitl.  53 
 
 carcafe,  than  the  fofteft  down  is  to  the  moft  ef- 
 feminate perfon  in  the  vigour  of  health  ;  every 
 thing  then  in  our  life  or  death,  that  we  complain 
 or  are  afraid  of,  is  wholly  owing  to  fin,  and  prove 
 it  to  be  "  exceeding  (infill," 
 
 4thly,  Sin  will  appear  to  be  infinitely  evil,  if 
 we  confider  how   it  overturns  and  diflblves  the 
 moft  important  and  beft  eftablifhed  relations,  that 
 things  ought  to  bear  to  one  another,  and  makes 
 men°  act  and   think    intirely  contrary  to    them. 
 You  will  eafily  be  perfuaded,    for  example,  that 
 there  is  an  eternal  unalterable  relation  betwixt  a 
 Creator  and  his  creatures,  betwixt  a  bountiful  be- 
 nefactor, and  thofe  who  are  daily  crowned  with 
 his  goodnefs,  betwixt  a  cornpaffionate  Saviour  and 
 fuch  as  are  redeemed  by   him  from  an   eternal 
 grave :  and,  as  the  duties  refulting  herefrom  are 
 of  the  moft  facred  obligation,  and  the   ties  with 
 which  they  bind  us,    have  really  all  the  infinite 
 force  of  eternal  righteoufnefs,  it  is  plain  that  fin, 
 which  cuts  them  through  and  difturbs  them,  muft 
 be  infinitely  finful.     And  now,    what  a  horrid 
 fcene  opens  to  our  view  ?    what  monftrous  difor- 
 ders,  and  amazing  extravagancies  and  contradic- 
 tions, offer  themfelves  to  make  good  the  apoftle's 
 character  of  impiety  ?    Sin  makes  the  children  of 
 the  tendered  father,  not  of  their  bodies  only,  but 
 of  the  nobler  part,  the  foul,  infteao1  of  filial  love 
 and  obedience,  treat  him  with  averfation  and  per- 
 fidious ingratitude:    it  fpurns  at  the  love  of  a  Re- 
 deemer, and  tramples  under  foot  the  companions 
 of  a  Saviour  ;  it  makes  infinitely  amiable  perfec- 
 tions lefs  beloved  and   purfued,    than  a  difguifed 
 fhow,  or  an  empty  dream,  yea,  than  vile  pollut- 
 ed difgraceful  vanities \    and  hath  rendered  irre- 
 fiftible  power,   omnipotent  vengeance,  to  be  lefs 
 feared  than  the  weaknefs  and  impotent  boafts  of 
 dying  mortals,  or  devils  bound  up  in  everlafting 
 C  3  chains 
 
54  Sin  is  exceeding  finful. 
 
 chains.  Hence  eternal  reafon,  and  undifputcd 
 authority,  and  great  faithfulnefs,  and  the  kindell 
 and  moil:  affectionate  reproofs  and  admonitions, 
 are  become  of  lefs  efficacy  in  perfuading  and  go- 
 verning reafonable  creatures,  than  the  grofleft  de- 
 ceits and  treacherous  fnares,  and  ufurped  domi- 
 nion of  the  cruelleft  tyrant  and  the  moft  impla- 
 cable enemy.  In  a  word,  it  hath  made  the  crea- 
 ture, and  that  of  the  worft  and  filthieft  kind, 
 more  feared,  and  loved,  and  worfhipped,  than  the 
 4'  Creator  God  bleffed  for  ever." 
 
 And  how  often,  O  my  foul,  haft  thou  been  fo 
 bewitched,  by  the  inchantments  of  this  hellifh 
 charmer,  to  fuch  a  mon'ftrous  extravagance  of 
 madnefs  and  wickednefs,  as  to  forget  God  that 
 made  thee,  thy  dear  lord  who  wept  over  thy  pe- 
 riihing  foul,  and  died  to  fave  thee  while  thou  be- 
 llowed thy  polluted  affections  upon  bafe  lufts  and 
 corruptions,  which  warred  againft  thy  life  and 
 bappinefs  ?  how  many  a  time  was  thy  hard  heart 
 not  in  the  leaft  touched  by  the  tears  and  blood  of 
 a  Saviour,  whofe  love  became  fo  illuftrious  by  the 
 infinite  excellency  of  his  nature  above  us,  and 
 ought  to  have  been  preffed  in  on  thy  affe&ions, 
 with  an  irreliftible  force,  by  the  worthlefnefs, 
 vilenefs,  and  enmity  of  tranfgreffors,  the  object 
 thereof?  How  oft,  my  foul,  hath  this  falfe  im- 
 pure deceiver  cheated  me  with  vain  appearances 
 of  good,  made  me  fond  of  fading  pleasures,  airy 
 honours  and  unfatisfying  riches,  while  I  was  all 
 the  while  blind  to  my  true  interefts,  and  had  loft 
 my  relilh  for  fubftantial  realities  ? 
 
 And  then,  which,  had  your  time  allowed,  I 
 deiigned  to  have  infilled  on  at  large  as  a  diftincT: 
 head  ;  Sin  hath  fo  far  overturned  the  very  nature 
 and  conititution  of  things,  as  to  make  an  immor- 
 tal fpirit  pioihtute  its  glory,  and  beauty,  and 
 itrength,  to  the  purfuit  of  perifhing vanities,  which, 
 
 in 
 
Sin  is  exceedi/ig  fin  fid.  ^ 
 
 in  a  few  years,  it  muft  leave,  while  it  is  altoge- 
 ther unmindful  of  thofe  bleflings  which  are  large 
 as  its  wifhes,  and  as  lafting  as  itfelf ;  and  grafps 
 at  difguifed  nothings,  over  the  belly  of  its  ho- 
 nour, confcience,  and  its  temporal  and  even  e- 
 verlafting  interefts.  Sin  exalts  time  beyond  eter- 
 nity, raifes  fenfual  pleafures  to  tyrannize  over 
 reafon,  and  makes  the  nobleft  faculties  of  the 
 mind  (laves  to  the  dying  members  of  the  body. 
 In  a  word,  fin  fo  amazingly  ftupifies  the  foul,  as 
 to  make  it  forget  its  heavenly  original,  the  no- 
 blenefs  of  its  birth,  and  the  glorious  things  it  is 
 defigned  for  ;  fo  that  a  being,  capable  of  enjoy- 
 ing God  for  its  light  and  falvation,  and  all  the 
 ravifhing  joys  which  an  endlefs  heaven  compre- 
 hends, becomes  fo  monftroufly  degenerate,  as  to 
 devote  itfelf  to  the  imployment  of  dogs  and  fvvine, 
 the  delights  of  a  prefent  world.  And,  as  thefe 
 things  are  fo  furprizingly  vain,  foolim  and  d;f- 
 graceful,  fin,  which  is  the  caufe  of  them,  muft 
 be  M  exceeding  iinful." 
 
 5thly,  I  might  at  large  difcourfe  on  the  af- 
 fedting  view  of  the  incomprehensible  evil  of  lin, 
 as  appearing  from  the  great  things  that  were  ije- 
 ceffary  to  abolifli  it ;  and  this  is  the  peculiar  ar- 
 gument held  forth  to  us  in  the  Lord's  i'upper  :  but 
 I  fliall  only  obferve,  that  the  ftain  of  fin  was  i'o 
 deep,  and  its  poifon  fo  piercing,  that  nothing  but 
 the  blood  of  God  could  wafti  it  away  ;  its  con- 
 trariety to  the  divine  nature,  its  guilt  and  curfe 
 were  fo  hainous,  that  the  facrifice  of  his  own  fon 
 was  neceflary  to  expiate  the  mighty  offence  ;  nor 
 had  the  whole  angelical  creation  fo  much  ot  pu- 
 rity and  worth,  as  fin  contained  of  lothfomnefs 
 and  abomination.  And  then  its  poifon  was  fo 
 infe&ious,  that  the  wifdom  and  grace  of  a  Re- 
 deemer were  required  to  free  and  preferve  men 
 C  4  from 
 
5  6  Sin  is  exceeding  finful. 
 
 from  the  contagion.  Nothing  fhort  of  infinite 
 love  and  boundlefs  compaffion,  could  have  looked 
 with  pity  upon  fo  ugly  a  fpe&acle  ;  nor  was  any 
 thing  but  that  mighty  power,  which  works  in 
 them  that  believe,  able  to  deliver  from  its  tyran- 
 ny, conquer  and  fubdue  it.     And  then 
 
 6thlv,  Which  is  dire&ly  intended  in  the  text, 
 Sin  is  fo  "  exceeding  finful,"  that  it  perverts  the 
 bed  and  holieft  things  to  its  abominable  purpofes* 
 The  goodnefs  of  God,  which  fhouid  "  lead  to 
 44  repentance,"  is  made  an  encouragement  to  flee 
 farther  from  him  \  his  forbearance  is  an  engine 
 to  work  men  to  a  more  ftupid  fecurity  in  doing 
 evil  j  and  his  not  executing  juftice  fpeedily,  an 
 argument  to  harden  them  in  the  profane  belief, 
 that  there  is  no  God  to  judge  the  world  in  righr 
 teoufnefs  ;  his  grace  is  turned  to  wantonnefs  and 
 lafcivioufnefs.  You  fee,  the  apoftle  tells  us,  chit 
 <c  fin  by  the  commandment  itfelf  took  occaiion 
 ct  to  deceive  him." 
 
 <£.%> 
 
 SER- 
 
[     57     ] 
 
 SERMON     IV. 
 
 P  S  A  L  M     CXXX.    3. 
 
 If  thou,  Lord,  fhouldfl  mark  iniquities ;  O 
 
 Lord,  who  jh  all  ft  and? 
 
 TH  E  words  which  I  have  now  read,  afford 
 a  fubject  of  meditation  fo  evidently  fuitable 
 to  the  work  of  this  day,  and  have  fo  native  a  ten- 
 dency to  prepare  us  for  the  employment  of  the  ap- 
 proaching feaft  of  the  Lord,  the  M  fleeing  for  re- 
 "  fuge  to  lay  hold  upon  the  hope  fet  before  us," 
 and  the  giving  glory  to  that  forgivenefs,  which 
 is  with  God  through  Jefus  Chrift,  that  he  may  be 
 feared  and  obeyed  \  that  it  will  be  needlefs  to 
 fpend  your  time  by  any  further  introduction. 
 
 The  text  prefents  to  our  thoughts  an  awful  re- 
 flection, that  naturally  occurred  to  a  foul  which 
 was  awakened  into  a  fenfe  of  the  infinite  holinefs 
 and  juitice  of  God,  and  of  the  incomparable  vilc- 
 nefs  and  deftrudive  nature  of  fin;  and  which  was 
 plunged  into  great  depths  of  perplexity  and  horror 
 becaufe  of  its  own  iniquities,  the  guilt  whereof 
 ftared  it  in  the  face,  and  fmote  it  to  the  very  heart : 
 "  If  thou,  Lord,  fhouldfl:  mark  iniquities ;  O 
 "  Lord,  who  (hall  ftand?" 
 
 Here  you  fee  plainly  we  have  two  thiugs, 
 1.  We  have  a  fuppofition  pat,  "  If  thou,  Lord, 
 C4  fhouldfl  mirk  iniquities."  This  pbrafe  may  have 
 an  ailufion,  either  to  a  fevere  judge,  ,who critical- 
 ly notices  ail  rhe  cripaes  chargeable  upon  an  offen- 
 der, with  their  whole  aggravations,  and  without  an 
 C  5  iiw 
 
58  If  the  Lord  mark  Iniquities, 
 
 indemnity  for  one  of  them,  or  the  fmalleft  mitiga- 
 tion of  the  law  ;  who  proceeds  to  an  impartial 
 trial,  and  aives  juftice  its  whole  force  againft  the 
 guilty  :  or  it  may  be  referred  to  a  creditor,  that 
 accurately  marks  down  every  particular  article  in 
 his  account,  without  forgetting  or  cancelling  one 
 of  them,  without  making  any  abatements  or  com- 
 pofition,  but  lays  his  claim  to  the  full  extent  of 
 the  law,  and  gives  down  no  part  of  the  fame  ; 
 dealing  with  his  debtor  as  the  fervant  did  with  his 
 fellow,  Matth.  18.  28.  "  Who  laid  hands  on 
 Li  him,  and  took  him  by  the  throat,  faying,  Pay 
 <c  me  that  thou  oweft  :  and  would  have  no  pati- 
 M  ence,  but ■  went,  and  caft  him  into  prifon  till 
 M  he  {hould  pay  the  debt."  Now,  in  aliufion  to 
 thefe,  M  God's  marking  iniquity/'  which  is- 
 placed  in  oppofition  to  his  u  pardoning  fin,  blot- 
 **  ting  it  out  or  hidding  it  from  him,,,  fignifies 
 his  afluming  the  character  of  an  inexorable  judge, 
 and  of  a  rigid  creditor,  who  forgives  none  of  the 
 debts  owing  to  him,  nor  remits  any  part  of  the 
 puniftiment  which  his  holy  law  expofes  the  crimi- 
 nal unto  ;  but  referves  every  iniquity  of  the  tranf- 
 grefibr  unto  vengeance,  and,  according  to  the  fe- 
 verity  of  impartial  juftice  and  fpotlefs  purity,  ren- 
 ders unto  every  man  according  to  his  works  with- 
 out the  interpofition  of  a  Mediator,  and  forgive^ 
 nefs  through  him. 
 
 Now,  if  God  fhould  deal  in  this  manner  with 
 mankind,  fays  the  pfalmift,  "  who  fhall  ftand  ?'* 
 'Bvftariding  here,  you  will  eauly  perceive  is. meant, 
 a  'perfons's  being  able  to  come  to  a  reckoning  and 
 to  balance  his  accounts  ;  his  being  in  a  capacity  to 
 abide  his  trial,  and,  inftead  of  pleading  guilty* 
 and  fubmitting  himfelf  to.  mercy,  to  refer  himfelf 
 unto  the  law,  and  appear  with  confidence  and 
 courage  before  his  judge,  from  an  aflurance  of  his 
 innocence,  and  expectation  of  acquittance  :  in  op- 
 pofition 
 
none    could  ftand.  C9 
 
 pofition  to  which,  it  is  faid,  Pfal.  1.  5.  <c  That 
 "  the  ungodly  fhall  not  ftand  in  judgment,  nor 
 <c  finners  in  the  congregation  of  the  righteous. " 
 
 I  need  fcarce  put  you  in  mind  of  what  you  hear 
 fo  frequently,  that  queftions  of  this  kind,  are  fo 
 far  from  infmuating.any  doubt  about  the  matter 
 in  hand,  that  on  the  contrary,  according  to  the 
 different  circum fiances  of  places,  they  add  great 
 ftrength  either  to  the  affirmation  or  denial  of  a 
 thing  ;  fo  that  the  plain  meaning  of  the  pfalmift  is, 
 that,  if  the  Lord  would  mark  iniquity,  no  man 
 fhould  ftand  :  there  would  not  be  one  perfon  that 
 could  account  for  one  of  many  thoufands,  or  be 
 able  to  abide  fo  fevere  a  trial ;  but  the  wifeft,  and 
 holieft,  and  beftofall  the  fonsof  Adam,  would 
 be  found  wanting  when  thus  weighed  in  the  ba- 
 lance, their  confidence  would  utterly  fall,  and 
 their  own  confciences  would  condemn  them  ;  nor 
 could  they  make  any  defence  againft  the  guilt 
 charged  upon  them,  or  plead  why  the  fentence 
 fhould  not  be  executed. 
 
 So  that  this  is  the  import  of  our  text,  O  Lord,, 
 thou  great  and  terrible  God,  if  thou  fhouklft  make 
 a  ftri£t  enquiry  into  the  lives  of  mankind,  and 
 mark  down  all  their  offences  ;  if  thou  clothe  thy- 
 felf  with  juftice,  and,  being  armed  with  venge- 
 ance, fhould  bring  linners  to  the  bar,  and  deal 
 with  them  as  thou  mighteft  in  righteoufnefs,  ac- 
 cording to  the  feverity  of  thy  holy  lav/  ;  the  hor- 
 ror of  an  univerfal  guilt  would  feize  upon  every 
 foul ;  not  one  would  be  able  to  plead  his  caufe.be* 
 fore  thee,  and  to  anfwer  the  accufations  brought 
 againft  him,  nor  to  find  any  cloke  for  his  fins,  or 
 method  tc  efcape  punifhment ;  but  every  mouth 
 will  be  flopped,  all  the  world  fhall  become  guilty 
 before  thee,  and  when  thou  entered  into  judgment 
 with  thy  fervant,  no  flefh  living  fhall  be  juftified 
 And  the  pfalmift's  here  putting  the  quefti.-.-n, 
 
 "  who 
 
60         If  the  Lord  mark  Iniquities, 
 
 "  who  {hall  ftand ?"  argues  the  fteadieft  bath* 
 and  the  firmeft  confidence  as  to  this  truth  :  he  is 
 fo  afTured  thereof,  that  he  refers  it  to  every  man's 
 deliberate  thoughts,  and  dares  the  whole  world 
 to  produce  any  one  fingle  inftance  of  a  man  that 
 could  balance  his  accounts  with  God,  and  venture 
 upon  ftandinga  trial ;  "  for  how  can  man  be  jufti- 
 41  fed  with  God?  or  how  can  he  be  clean  that  is 
 44  born  of  a  woman  i" 
 
 In  difcourfing  to  you  upon  this  fubje&,  I  fhall 
 endeavour,  through  divine  affiftance,  to  do  thefe 
 two  or  three  things, 
 
 i.  I  (hall  explain  to  you  at  fome  length  God's. 
 marking  of  iniquity. 
 
 2.  I  fhall  (hew,  that  if  he  {hould  mark  iniqui- 
 ty, no  man  would  be  able  to  ftand. 
 
 3.  I  {hall  make  fome  practical  improvement  of 
 what  may  be  difcourfed. 
 
 r.  lam  to  explain  and  illuftrate  the  fuppofition. 
 which  the  pfalmift  makes  in  my  text,    and  (hew 
 what  God  does  when  he  marks  iniquity.     And  I 
 fhall  confider  the  matter,  both  as  it  will  be  natu- 
 rally reprefented  to  an  awakened  finner,   when  hia 
 confcience  is  fir  ft   roufed  up  into  a  deep  fenfe  of 
 the  wrath  of  God,   due  to  him  for  his  tranfgrtifi- 
 ons,.    and    alarmed  with  a  profpedt   of  his  fearful 
 gcxj   and  aggravated  guilt  ;   and  alio,  as  it  will 
 liy  accomplished  with   refpect  to  all   ungodly 
 men,   who  die  out  of  Chrift,    when  they  fhall  at 
 ^reat  da)  of  accounts  be  brought  to  their  trial 
 before  the  impartial  judgment-feat,  and  God  will 
 in.  the  higheft  fenfe    "    mark  their  iniquities." 
 
 I .  In  "  marking  of  iniquities,"  Gcd  appears  with 
 
 all  the  terror^  of  2n  almight)  king,  ani  an  inexo- 
 
 and  clcihes  himfeif  with  ail  thofe  per- 
 
 .  can  render  him  infinitely  awful,  and 
 
 ftrike  fear  and  amazement  unto  thofe  who  then 
 
 have  to  do  with  him,    He  will  difplay  that  irrefift- 
 
 power,  whereby  he  is  able,  in  a  moment,  to 
 
 crulb 
 
none   could  ft  and.  61 
 
 crufh  into  pieces  the  ftouteft  rebels,  and  make  the 
 curfe  of  the  law  obtain   its  full  accompiifhment 
 upon  the  boldeft  offender.    He  will  come  forth  at- 
 tended by  the  mighty  armies  of  his  angels,  thele 
 powerful  executioners  of  his  vengeance,  and  de- 
 vouring flames  will  then  furround  that  God,  u  who 
 4C  is  a  confuming  fire  to  the  workers  of  iniquity. jr 
 He  will  then  alfo  lit  upon  the  throne  of  his  holi- 
 nefs,  and  reveal  to  the  aftonifhed  foul  the  fpotlefs 
 purity  of  his  nature,  and  his  inconceivable  abhorrence 
 of  all  unrighteoufnefs;   fo  that  "  fools  cannot  pof- 
 4C  fibly  (land  before  him,  and  he  hatethall  the  work- 
 *'  ers  of  iniquity,  yea,  the  heavens  are  not  clean  in 
 4 '  his  fight,  and  he  chargeth  all  his  angels  with  folly." 
 And  this  holy  and  zealous  God,  will,   when  he 
 marks  iniquity,    furround  himfelf  with  the  moft 
 piercing  light,    whereby  he  difcovers  our  fecret 
 thoughts  before  ever  they  be  formed  within  us  ; 
 and  with  the  rays  of  his  omnifcient  eye,  before 
 which  all  things  are  naked  and  bare  :  for,  as  it  is^ 
 Pfal,  139.  iz.   "  The  darknefs   hideth  not  from 
 44  him,    but  the    night  (hineth  as  the  day  ;    the 
 "   darknefs  and  the  light  are  both  alike  iwito  him." 
 Sl»  that  God  then  will  be  manifefted  with  the 
 greateft  awe,  pomp  and  majefty  3  *nd  will  take  to 
 himfelf  all  the  characters  that  become  a  fevere  en- 
 quirer, an  inexorable  judge,  and  a  powerful  exe- 
 cutioner, from  whofe  knowledge  nothing   can  be 
 concealed,    from  whofe  vengeance  no  peifon  can 
 poflibly  efcape,    and  in  the  eyes  of  whofe  jufiice 
 and  holinefs,   the  leaf!  defect,   the  fmalleft  fpot  of 
 iniquity,   is  an  irreconcilable  abomination.     Thus 
 God  will  appejr,  when  he  fearches  into  the  breach 
 of  his  law,  as  he  did  at  the  promulgation  of  it  up- 
 on mount  Sinai,  when  u  all  the  peopie  faw   the 
 "   thunderings  and    lightenings,   and  the  noife  cS 
 4C   the    trumpet,    and  the    mountain   fniokihgV 
 and,   no  doubt,  this  majeftick  countenance,  and 
 awful  ^iory  of  that  confuming  fire,    with  whom 
 
 fin- 
 
6l  If  the  Lord  mark  Iniquities  > 
 finners  have  to  do,  muft  mightily  affe£t  them  with 
 fear  and  amazement,  and  have  the  fame  influence 
 on  them  which  they  had  upon  Mofes,  when  they 
 made  him  "  exceedingly  fear  and  quake  ;"  and  if 
 they  be  not  perfe£Hy  able  to  juftify  themfelves,  fo 
 folemn  an  appearance  cannot  rnifs  quite  to  con- 
 found and  overwhelm  them.     But, 
 
 2.  When  God  marks  iniquity,  compaffionand 
 mercy  find  no  place ;  but  the  fword  of  juftice 
 ftrikes  without  any  interpofing  head,  avenging 
 wrath  flames  in  all  its  vehemency :  the  holy  law 
 of  God  exerts  its  curfe  with  an  eternal  efficacy, 
 by  a  loud  and  unwearied  voice,  demands  repara- 
 tion for  the  leaft  affront  done  it,  and  for  the  fmal- 
 left  thought,  word,  and  aftion,  that  hath  not  a 
 perfe&  conformity  to  its  precepts  in  all  things  : 
 and  the  debtor  is  dealt  with  according  to  the  mea- 
 fures  of  rigid  juftice,  that  craves  full  payment, 
 #nd  cannot  abate  one  farthing.  For  thefe  ami- 
 able excellencies  of  the  Father  of  mercies,  which 
 are  the  fubject  of  the  joyful  praifes  and  admiration 
 of  Chriftians,  find  place  only  when  God  covers 
 iniquity,  and  cafts  our  fins  behind  his  back,  fo 
 that  they  are  no  more  remember'd,  when  he  deals 
 with  finners  by  the  hands  of  a  Mediator,  and 
 makes  the  glory  of  his  perfections  fhine  with  an 
 attra£live  beauty,  in  the  face  of  his  anointed,  our 
 Lord  and  Saviour;  then  indeed,  "  there  is  for- 
 *'  givenefs  with  him  that  he  may  be  feared,"  then 
 he  cancels  our  obligation  to  punifhment,  gives  a 
 free  acquittance  of  the  debt,  and  indemnifies  the 
 €riminal :  but  it  is  quite  otherwife  when  he  marks 
 iniquity;  there  is  then  no  mixture  of  cornpaflion, 
 nor  any  moving  of  the  bowels  of  mercy;  goodnefs 
 will  not  make  the  leaft  abatement,  "  and  there 
 M  rem3inethno  more facrifice  for  fins,  butacertain 
 "  fearful  looking  for  of  judgment,  and  fiery  in- 
 **  dignation,  which  (hall  devour  the  adverfaries." 
 
 So 
 
none  could  JlanL  6% 
 
 So  that  unreflrained  fury,  unrelenting  juftice,  jea- 
 Ioufy  that  rages,  and  can  by  no  means  be  quenched, 
 and  fierce  wrath  againft  every  foul  that  doth  evil, 
 reign  and  triumph  in  that  day  when  God  marks 
 iniquity ;  a  rod  of  iron  comes  inftead  of  a  fceptre 
 of  grace,  nor  does  a  throne  of  judgment  leave  any 
 room  for  a  mercy-feat.  Thus  God  is  very  mov- 
 ingly reprefented  to  us  by  Job,  Job  9.  30,  &c. 
 "  Iflwafh  myfelf  with  fnow-water,  and  make 
 <c  my  hands  never  fo  clean,  yet  (halt  thou  plunge 
 "  me  in  the  ditch,  and  mine  own  clothes  fhall 
 "  abhor  me  :  for  he  is  not  a  man  as  I  am,  that 
 "  I  fhouldanfwer  him,  and  we  ftiould  come  to- 
 *c  gether  in  judgment ;  neither  is  there  any  days- 
 "  man  betwixt  us,  that  might  lay  his  hands  upon 
 <c  us  both.  Let  him  take  away  his  rod  from  me, 
 cc  and  let  not  his  fear  terrify  me."  This  is  the  way 
 God  deals  with  a  finner,  when  he  marks  iniquity. 
 3.  When  God  marks  iniquity,  he  produces  a- 
 gainft  the  guilty  perfon,  and  charges  home  upon 
 him,  the  whole  fins  of  his  life,  in  all  their  infinite 
 number,  and  endlefs  variety.  The  ftri&eft  cen- 
 fures,  the  fevereft  judges  upon  earth,  muft  many 
 times  letfome  criminals  pafs  unpunifhed,  and  have 
 not  a  thorough  view  of  all  the  failures  of  a  tranf- 
 greffbr,  and  their  aggravations,  when  they  bring 
 him  to  a  trial ;  many  breaches  and  evafions  of  the 
 law  flip  unnoticed  and  undifcovered  by  them;  and 
 eunning  offenders  fall  upon  artful  methods  to  e- 
 fcape  the  hands  of  juftice,  or  at  leaft  to  colour 
 over  and  alleviate  part  of  their  guilt :  but  when 
 God  marks  iniquity,  there  is  not  the  fmalleft  ar- 
 ticle that  can  be  overlooked,  nor  is  there  the  leaft 
 thing  that  may  heighten  the  account,  and  aggra- 
 vate the  charge  againft  a  man,  but  what  will  be 
 exactly  weighed  and  laid  to  his  door,  in  the  full 
 extent  of  a  law  that  is  exceeding  broad.  Every 
 vain  thought,    and  idle  word,    and  ungodly,    or 
 
 ufe- 
 
6j{  If  the  Lord  mark  Iniquities, 
 
 ufelcfs,  and  unprofitable  action,  every  talent  hid 
 in  a  napkin,  and  each  moment  of  time  that  hath 
 not  been  improved  to  edification,  will  all  be  num- 
 bered, and  increafe  the  fum  of  guilt :  for  the  books 
 that  fhall  then  be  opened,  are  kept  with  an  infi- 
 nite accuracy,  and  there  is  not  one  farthing,  the 
 leaft  mite  of  debt,  out  of  its  due  place  ;  and,  oh? 
 how  furprizing  will  fo  long  and  difmal  a  libel  prove 
 to  the  guilty  foul  !  when  innumerable  tranfgreffi- 
 ons  compafs  it  about,  and  a  cioud  of  evils  un  all 
 bands  furround  it,  and  fend  forth  loud  accufati- 
 ons,  which  will  grate  the  ears  of  the  trembling 
 pannel  with  their  melancholy  noife.  When  we 
 make  the  flighted  reflection  on  our  bypaft  lives, 
 our  own  confeiences  cannot  but  condemn  us  :  but, 
 as  it  is,  i  John  3.  20.  <c  G^^  is  greater  rhan  our 
 "  heart,  and  knoweth  all  things,"  and  lb  the 
 charge  which  he  (hall  bring  agarnft  us,  will  be 
 infinitely  heavier  than  we  now  d  earn  of,  and  will 
 contain  innumerable  particulars  which  we  never 
 rcflccl  upon. 
 
 We  are  ready  to  overlook  the  far  greater  part 
 of  our  follies  and  errors:  forne  of  them  we  never 
 take  notice  of,  but  vain  thoughts,  and  id  it  woi  s, 
 are  continually  proceeding  fi  71  our  hea*rs  and 
 mouths,  almoft  without  our  b  ig  confeious  there* 
 of;  others  of  them  are  ;otteh  b     u^,   and 
 
 the  impreflion  of  cur  guilt  is  .  tduall)  effaced,  (o 
 that,  were  we  to  recount  our  tranfgreffions,  it  is< 
 but  a  very  fmall  part  of  then  fon,  that 
 
 would  occur  to  us  :  but  with  God  rt  quite  oth  .r- 
 wife,   and  wher  he  marks  i  account 
 
 is  ftated  with  an  infallible  exa£tnefs  and  feveri:  ; 
 <c  his  eye*  rY  the  ways  of  i    ?n,  andhepon^ 
 
 iC   dereth  %Si"  and  as  iC  every  tliii  g 
 
 "  is  naked  anc  open  before  him  :  ••  II  the  trahf- 
 aftions  of  hur  lan  lifej  our  wl  hre*^ 
 
 endeavours,  bufinefs,  and  r  3  arc    ecofrc 
 
 in 
 
none    could  J} and.  6y 
 
 in  his  book,  and  will  be  found  written  in  legible 
 chara£ters  there;  when,  as  it  is,  Eccl.  12.  14. 
 44  God  will  bring  every  work  into  judgment, 
 4C  with  every  fecret  thing,  whether  it  be  good, 
 4C  or  whether  it  be  evil;"  and  when,  as  it  is, 
 M.uth  12.  36.  "  For  every  idle  world  that  men 
 44  {hall  fpeak,  they  (hall  give  account  in  the  day 
 44  of  judgment." 
 
 And  when  God  produces  this  fearful  charge  a- 
 gainft  the  confounded  finner,  he  will  quicken  his 
 memory,  make  it  ftrong  and  lively,  and  fet  be- 
 fore him,  in  a  clear  view,  all  the  vanities  of  his 
 youth  and  wickednefles  of  his  old  age,  which  he 
 had  quite  buried  in  deep  oblivion  upon  earth,  and 
 was  apt  to  imagine  that  God  had  done  fo  too; 
 and  will  give  him  the  irrefitlible  impreffions  of 
 iberlefs  defe£ls  and  failures  in  all  the  parts  of 
 his  ^utv,  which  he  never  fo  much  as  once  thought 
 c  before  :  the  whole  of  which  he  will  convi£l  the 
 finner  of,  by  the  tefti mony  of  his  own  confeience, 
 and  all  the  other  circumftances  of  his  life,  which 
 will  be  to  God  inftead  of  a  thoufand  witneffes. 
 This  part  of  the  divine  procedure,  when  he  marks 
 iniquity,  is  very  emphatically  reprefented  to  us  by 
 Job,  Job  10.  14,  17.  "  If  I  fin,  then  thou 
 46  markeft  me,  and  thou  wilt  not  acquit  me,  from 
 
 44  mine   iniquity.     Thou  renewed  thy  witnelTes 
 
 45  againft  me,  and  increafeft  thy  indignation  up- 
 44  on  me." 
 
 4.  When  God  marks  iniquities,  he  will  alfo 
 carefully  fet  down  all  the  various  qualities  and 
 conditions  of  thefe  articles,  which  he  brings  in 
 charge  againft  the  finner;  for  thefe  contribute 
 mightily  to  the  juft  ftating  of  accounts,  and  are 
 of  great  importance.  Now,  there  is  nocircum- 
 ftance  fo  fmall,  if  it  can  any  ways  conduce  to  ag- 
 gravate the  accufation,  but  what  will  be  weighed 
 in  the  balances  of  righteoufnefs :  he  will  meafure, 
 
 with 
 
66         If  the  Lord  mark  Iniquities, 
 with  a  critical  exa&nefs,  the  different  degrees  of 
 contempt  and  hatred  that  have  animated  the  rebel- 
 lion of  tranfgreffors,  and  envenomed  their  back* 
 flidings,  as  that  pleafure  with  which  men  delight- 
 ed in  working  iniquity,  and  aversion  wherewith 
 they  departed  from  the  ways  of  holinefs ;  as  alfo, 
 all  the  different  mixtures  of  folly  and  levity  which 
 were  found  in  their  converfation,  or  of  fazinefs, 
 formality  and  infincerity  which  allayed  their  beft 
 performances,  and  rendered  their  very  facrifices 
 inacceptable.     And,  as  he  will  thus  examine  to 
 what  heights  of  unbelief,  impiety,  and  carnality, 
 the  feveral  tranfgreffions  of  mankind  have  arifen  -, 
 fo  he  will  bring   into  account  all  the  talents  that 
 have  been  mifimproved,  and  the  means  erf  grace 
 that   were  flighted   and   abufed.     He  will   then, 
 my  friends,  without  overlooking  the  fmalleft  of 
 them,    lay  to  our  charge  the  whole  advantages  of 
 a  pious  education,  that  we  have  feverally  enjoyed  ; 
 the  inftru&ions,   intreaties,  and  examples  of  re- 
 ligious parents,    or  godly  minifters  ;    the  prayers 
 they  put  up  for  us ;    the  affectionate  admonitions 
 they  gave  us,  to  "  remember  our  Creator,"  and 
 provide  for  our  fouls;  the  tender  checks  they  affor- 
 ded to  the  beginnings  of  fin  and  vanity  in  us ;   the 
 warnings  we  received  againft  the  poifon  of  ungod- 
 ly converfation,    and    the  fnares  of  a  deceitful 
 tempting  world  ;    together  with  the  friendly  re- 
 proofs,   affiftances,    and  encouragements  in  the 
 ways  of  God,  we  may  have  met  with  in  the  courfe 
 of  our  lives,    from  our  holy  neighbours  and  ac- 
 quaintances ;  all  thefe  will  be  exa&ly  ftated  againft 
 us.     Not  one  fermon  we  have  heard,  no  exhor- 
 tation that  we  have  met  with,  not  the  leaft  part 
 of  "  the  doctrine  according  to  godlinefs,"  which 
 we  were  enlightened  by,    nor  any  of  the  awful 
 truths  with  regard  to  a  future  world,  heaven  and 
 hell,  which  were  declared  to  us,  will  then  be  for- 
 got- 
 
71  one    could  ft  and.  6j 
 
 gotten  :  and  all  the  convictions  of  our  own  minds, 
 the  checks  of  our  confciences,  the  refolutions  and 
 vows  that  we  trampled  on,  the  operations  of  God's 
 fpirit  which  we  ftifled  and  quenched,  and  all  the 
 calls  from  word,  facraments,  and  providences 
 which  we  enjoyed,  will  be  produced  in  their  moft 
 aggravating  circumftances. 
 
 5.  When  God  marks  iniquities,  he  will  draw 
 things  out  of  that  darknefs  and  obfcurity  which 
 now  they  lurk  in;  and,  as  the  pfalmift  fpeaks,  he 
 will  "  fet  our  fecret  fins  in  the  light  of  his  coun- 
 "  tenance."  As  all  our  iniquities,  in  all  their 
 aggravations,  will  be  noted  down  ;  fo  God  will 
 examine  them  by  thct  glorious  and  piercing  light 
 wherewith  he  is  ever  clothed :  and  this  will  difco- 
 ver  at  once  their  whole  deformity  and  vilenefs,  it 
 will  manifeft  innumerable  more  lothfom  abomina- 
 tions and  monftrous  irregularities  in  fin,  than  ever 
 could  be  difcerned  among  the  clouds  and  mifts  of 
 this  impure  world,  where  the  difgraceful  ivature 
 and  fatal  tendency  of  wickectnefs  are  in  a  great 
 meafure  hid  from  us ;  but  the  rays  of  that  dazzling 
 light,  in  which  God  dwells,  will  expofe  to  open 
 view  what  a  beaftly  and  poifonous  thing  fin  is,  and 
 how  worthy  of  the  higheft  contempt  and  detefta- 
 tion  of  the  rational  world  ;  nor  can  one  flaw  in  a 
 man's  whole  life  be  concealed  or  varnifhed  over, 
 and  all  difguifes  muft  be  ufelefs  and  vain. 
 
 6.  When  God  marks  iniquities,  he  will  weigh 
 all  things  in  the  balance  of  the  fandiuary,  and 
 compare  the  whole  life  and  actions  of  a  finner 
 with  his  own  holy  law,  and  with  the  relations 
 that  he  ftands  under  to  himfelf ;  and  in  proportion 
 to  thefe  he  will  fiate  the  account,  and  lay  the 
 charge  againit  the  tranfgreflbr.  And  this  is  in- 
 deed one  very  awful  meditation,  whether  we  con- 
 sider God,  in  marking  our  iniquities,  as  a  judge, 
 or  as  a  creditor.     Under  the  firft  notion,  he  will 
 
 place* 
 
68  If  the  lord  mark  Iniquities, 
 
 place,  in  the  fcales  of  juftice,  the  infinite  purity 
 of  that  law,  which  is  in  all  things  holy,  juft,  and 
 good,  its  fpirituility  and  excellency,  its  diftufive 
 extent  to  the  whole  train  of  a  man's  life,  and  the 
 mofl  fecret  thoughts  and  motions  of  his  foul  j  and 
 he  will  alfo  take  into  account  the  infinite  authority 
 of  the  almighty  Creator,  the  univerfal  ruler  and 
 bountiful  preferver  of  the  world,  wherewith  it  is 
 enforced  ->  the  terrible  curfe  and  vengeance  where- 
 by it  is  armed,  and  thofe  noble  qualities  and  di- 
 vine beauties,  which  fhould  recommend  and  endear 
 it  to  the  efteem  and  affection  of  reafonable  fouls  : 
 after  which  God  will  mark  down  our  iniquities  in 
 all  the  aggravated  oppofition,  contempt  and  in- 
 dignities, which  they  offer  to  fo  pure  and  excel- 
 lent a  law. 
 
 And  if  we  confider  God  as  a  creditor,  he  marks 
 all  thofe  confider  hi ons  that  will  increafe  our  debrs, 
 and  render  their  load  more  infupportable.  He  will 
 fet  down  to  a  farthing  what  creatures  owe  to  the 
 author  of  their  being,  and  to  their  gracious  pre- 
 ferver, and  what  the  redeemed  of  the  Lord  owe 
 to  their  dying  Saviour,  and  their  glorious  deliver- 
 er :  he  will  mark  down  all  the  outgoings  of  love, 
 which  flowed  from  the  heart  of  our  great  high 
 prieft,  when  he  made  himfelf  a  facrifiee  for  iin  ; 
 all  his  grones  and  tears  which  he  fhed  for  us,  all 
 the  kindneffes  of  our  beft  friend,  and  the  jern- 
 ings  of  the  bowels  of  a  tender  father  who  never 
 wearied  to  do  us  good  :  he  will  bring  into  ac- 
 count the  horrors  of  an  infernal  prifon,  with  the 
 torments  of  hell,  which  he  refcued  us  from;  and 
 the  eternal  bleffings  and  pleafures  he  purchafed 
 for  us ;  together  with  our  profeffions,  vows  and 
 oaths  to  the  captain  of  our  falvation  :  and,  having 
 exactly  ftated  the  mighty  obligations  which  refuk 
 from  all  thefe,  he  will  mark  down  what  a  fearful 
 debt  muft  have  been  contracted  by  the  forgetful- 
 
 nefs 
 
none  could  ftand.  69 
 
 nefs  and  contempt  of  them  all,  and  how  much 
 perjury,  treachery  and  ingratitude  we  are  charge- 
 able with. 
 
 7.  And,  I  (hall  but  jufl  mention  it,  God  will  pre- 
 pare the  (inner  himfelf  for  infpedtingthefe  accounts, 
 and  qualify  him  for  this  purpofe,  by  an  enlighten- 
 ed underftanding,  a  refrefhed  memory,  and  an 
 awakened  confcience,  with  all  the  other  faculties 
 fo  ordered,  that  his  tranfgreffiens,  in  their  infinite 
 numbers  and  bafenefs,  may  be  fully  perceived  by 
 him,  and  the  horrors  may  make  the  deepeft  im- 
 preflions :  and  all  thefe  iniquities,  thus  marked 
 down,  will  God  charge  home  upon  the  guilty 
 foul  with  an  indifputed  evidence,  demand  full 
 fatisfa&ion,  and,  by  that  fiery  indignation  which 
 fhall  confume  the  adverfary,  beftow  on  them  a 
 juft  recompence  of  reward. 
 
 I  come  now  to  the  fecond  head  5  namely,  to 
 fhew,  that  "  if  God  fhould  mark  iniquity  none 
 M  would  be  able  to  ftand  ;"  and  indeed,  after  the 
 account  which  hath  been  given  of  this  matter,  it 
 may  feem  almoft  needlefs  to  infift  upon  this  fubjefr, 
 the  defperate  cafe  of  a  guilty  foul  being  fo  evident : 
 upon  which  account,  and  becaufe  your  time  is  fo 
 far  gone,  I  fhall  but  fhortly  touch  at  a  few  things, 
 which  might  be  at  a  greater  length  difcourfed 
 upon. 
 
 1.  Then,  cc  none  can  ftand,"  for  the  infinite 
 glory  and  awful  majefty  of  God,  which  is  then 
 reprefented  to  the  foul,  cannot  mifs  to  ftrike  fear 
 into  the  heart  of  a  (inner,  that  is  in  the  leaft  degree 
 confcious  of  his  guilt  ;  and  thofe  prefumptuous 
 tranfgreffors,  who  now  flatter  themfelves  into  fe- 
 curity,  and  appear  with  unfhaken  confidence,  will 
 be  quite  confounded,  when  they  fee  with  how  ter- 
 rible a  God  they  have  to  make  up  their  accounts: 
 the  piercing  light  which  furrounds  him  will  over- 
 whelm the  hypocrite,  when  it  reaches  to  the  very 
 
 bottom 
 
70  If  the  Lord  mark  Iniquities, 
 
 bottom  of  his  foul,  and  makes  its  way  through 
 every  difguife:  and  that  fpotlefs  purity  which  the 
 angels  adore  with  the  profoundeft  veneration,  the 
 dazzling  beauties  of  that  holinefs,  before  which 
 the  fmalleft  tranfgreffion  appears  infinitely  ugly 
 and  lothfom,  will  amaze  the  poor  finner,  when  he 
 fees  he  hath  not  to  do  with  a  man  like  himfelf, 
 and  that  he  is  brought  into  the  prefence  of  that 
 mighty  judge,  unto  whofe  glorious  excellencies 
 the  leaft  degree  of  iniquity  hath  an  utter  contra- 
 riety and  difproportion  ;  fo  that  the  articles  which 
 feemed  fo  fmall  that  we  quite  overlooked  them, 
 become  of  an  aftonifhing  weight,  when  it  is  God 
 who  marketh  them  down,  and  draweth  up  the 
 charge  againft  us.  Such  views  of  the  great  King 
 of  the  univerfe,  of  him  ' '  who  rideth  on  the  hea- 
 c'  vens,  and  is  extolled  by  his  name  Jah,"  which 
 is  the  word  ufed  in  my  text,  will  naturally  have 
 the  fame  effedt  upon  the  ftouteft  finner,  which 
 they  had  on  Job,  when  God  manifefted  to  him 
 his  greatnefs,  Job  40.  3,  &c.  "  Then  Job  an- 
 "  fwered  the  Lord,  and  faid,  Behold,  I  am  vile, 
 "  what  (hall  I  anfwer  thee  ?  I  will  lay  my  hand 
 c<  upon  my  mouth.  Once  have  Ifpoken,  but  I 
 "  will  not  anfwer;  yea,  twice,  but  I  will  pro- 
 •c  ceed  no  further." 
 
 A  man  confident  of  his  upright  dealings,  and 
 his  outwardly  regular  and  honeft  converfation, 
 may  venture  on  a  trial  before  a  human  tribunal ; 
 and,  meafuring  God  by  mankind,  is  "ready  to 
 fancy  that  he  will  be  able  to  plead  his  caufe  before 
 him  alfo,  and  "  fill  his  mouth  with  arguments:" 
 but  one  view  of  the  great  God,  when  decked  in 
 glory,  and  arrayed  with  majefty,  will  convince  the 
 vain  fool  of  his  miitake,  and  huw  impoflible  it  is 
 for  hirn  to  ftand  in  judgment ;  for,  as  it  is,  Job 
 15.  14,  15.  tc  What  is  man  that  he  fhould  be 
 "  clean  r  and  he  which  is  born  of  a  woman,  that 
 
 "  he 
 
none  could  /land.  71 
 
 "  he  fhould  be  righteous  ?  Behold,  he  putteth  no 
 "  truft  in  his  faints;  yea,  the  heavens  are  not 
 46  clean  in  his  fight.  How  much  more  abomi- 
 44  nable  and  filthy  is  man,  which  drinketh  ini- 
 44  quity  like  water?"  And  the  moft  prefumptu- 
 ous  tranfgreffor,  when  God  fends  in  upon  him 
 fuch  a  difcovery  of  his  greatnefs,  will  reafon  as 
 Job  does,  Job  9.  12,  13,  14,  20.  "  Behold,  he 
 44  taketh  away,  who  can  hinder  him?  who  will 
 44  fay  unto  him,  What  doft  thou?  If  God  will 
 44  not  withdraw  his  anger,  the  proud  helpers  do 
 44  ftoop  under  him.  How  much  lefs  (hall  I  an- 
 44  fwer  him,  and  chufe  out  my  words  to  reafon 
 44  with  him  ?  If  I  juftify  myfelf,  mine  own  mouth 
 44  {hall  condemn  me;  if  I  fay  I  am  perfeft,  it  fhall 
 44  alfo  prove  me  perverfe." 
 
 2.  As  it  will  mightily  amaze  every  perfon,  and, 
 inflead  of  being  able  to  ftand,  make  all  his  joints 
 to  tremble,  and  his  knees  to  fail  under  him,  when, 
 brought  to  the  bar,  he  hears  the  terrible  found, 
 Heb.  10.  30,  31.  44  Vengeance  belongeth  unto 
 44  me,  I  will  recompenfe,  faith  the  Lord:  and 
 44  again,  the  Lord  fhall  judge  his  people.  It  is  a 
 44  fearful  thing  to  fall  into  the  hands  of  the  living 
 44  God  :"  fo  the  infinite  number  and  variety  of 
 his  fins  will  quite  confound  the  fpeechlefs  crea- 
 ture, who  will  not  have  one  word  to  anfwer.  I 
 told  you,  that  when  "  God  marks  iniquities,"  he 
 will  not  mifs  one  article:  and  what  a  fearful  and 
 accurfed  roll  will  then  be  unfolded  !  when  every 
 thought,  word*  and  deed  of  a  man's  whole  life, 
 will  be  formed  into  a  libel  againft  him  ;  and  fuch 
 vaft  crowds  of  vain  imaginations,  earthly  defires, 
 and  impure  pleafures,  hypocritical  pretences,  and 
 fraudulent  or  bafe  practices,  will  then  crawl  forth, 
 a  lothfom  fpectacle  to  the  guilty  man,  which  will 
 cover  him  with  the  deepelt  blufhes,  and  become 
 like  {o  many  enraged  vipers  to  lting  his  confcience, 
 
 and 
 
72  If  the  Lord  mark  Iniquities, 
 
 and  furious  envenomed  ferpents  gnaftiing  their 
 teeeh  at  him.  Horror,  and  defpair  of  ever  {land- 
 ing againft  fuch  implacable  adverfaries,  would 
 then  poflefs  his  foul  with  anguifh,  and  make  him 
 "  hang  down  his  head  like  a  bulrufh  ;"  the  dole- 
 ful noife  of  fo  many  loud  accufations,  as  fhall  on 
 all  hands  encompafs  him,  and  the  fhrieks  of  an 
 awakened  conference,  would,  in  fuch  a  cafe, 
 quite  confound  the  beft  man  upon  earth,  who 
 fhould  then  be  a  "  terror  to  himfelf  round  about ; 
 "  for  who  is  he  that  liveth  and  finneth  not  ?" 
 
 3.  When  "  God  marks  iniquities  none  can  ever 
 c'  ftand,"  becaufe,  befides  that  none  can  plead 
 guiltlefs,  fo  no  man  can  poffibly  pay  one  farthing 
 of  his  debt,  or  make  any  reparation  for  his  of- 
 fences :  and  thus  every  ground  of  confidence  is 
 intirely  demolifhed.  What  canft  thou,  poor  weak 
 creature,  ever  perform,  that  will  bear  the  lead 
 proportion  to  fuch  mighty  crimes,  the  breach  of 
 fo  holy  a  law,  the  contempt  of  fo  juft  and  power- 
 ful a  government,  the  rebelling  againft  thy  Cre- 
 ator and  thy  king,  and  monftrous  ingratitude  to 
 thy  beft  friend  ?  each  of  thefe  is  accompanied  with 
 fuch  fearful  guilt,  that  thy  whole  life,  though  it 
 fhould  laft  to  eternity,  could  not  repair  the  inju- 
 ries done  to  the  honour  of  God,  and  the  autho- 
 rity of  his  commands,  by  the  leaft  tranfgreflion  ; 
 for  thy  righteoufnefs  cannot  profit  thy  Maker : 
 and  befides,  this  poifonous  evil  is  fo  deeply  in- 
 fectious that  the  ftain  of  it  cannot  be  effaced  ; 
 though  thou  (houldft  be  cleanfed  with  fope  and 
 nitre,  thy  forrows  and  fighs  are  of  no  avail,  floods 
 of  tears  cannot  wafh  away  the  pollution  of  this 
 abominable  leprofy,  and,  though  thou  fhould  weep 
 to  eternity,  and  thy  eyes  become  never  failing 
 fprings  of  thofe  bitter  waters,  yet  this  Kinking 
 plague  will  cleave  faft  to  thee,  and  thou  muft  "  \y 
 
 IC  down 
 
none  could  Jiartd.  7  3 
 
 44  down  in  thy  fliame,  and  thy  confufion  (hail  co- 
 "  ver  thee." 
 
 Befides,  confider,  O  firmer,  that  thou  art  a 
 creature,  the  work  of  God's  hands,  he  hath  a 
 right  to  all  thy  faculties  and  members,  founded 
 in  thy  very  being  j  fo  that  "  when  thou  haft  done 
 €i  all',  thou  art  an  unprofitable  fervant :"  Thou 
 already  owed  to  thy  Maker  thyfelf  and  all  thy  fer- 
 vices,  and  therefore  canft  never  make  up  any  de- 
 ficiencies, or  pay  one  farthing  of  debt :  and  were 
 there  but  one  mite  owing,  thou  couidft  not  ftand, 
 all  that  thou  haft  and  art  belong  to  him,  and  thou 
 canft  only  give  him  of  his  own,  which  furely  can 
 never  contribute  to  balance  accounts  with  him  : 
 nor  will  it  help  to  pay  thy  debt,  though  thou 
 44  came  before  him  with  burnt- offerings,  with 
 *4  calves  of  a  year  old  ;  he  will  not  be  pJeafed  with 
 "  thoufands  of  rams,  or  with  ten  thoufands  of  ri- 
 4C  vers  of  oyl  ;  yea,  though  thou  give  the  fruit  of 
 44  thy  body  for  the  fin  of  thy  foul ;"  for,  as  it  is 
 Pfal.  50.  10,  12.  "  Every  beaft  of  the  foreft  is 
 "  his,  and  the  cattle  on  a  thoufand  hills.  If  he 
 44  were  hungry,  he  would  not  tell  thee;  for  the 
 44  world  is  his,  and  the  fulnefs  thereof." 
 
 4.  Thefe  very  things  which  men  are  readieft 
 to  build  their  confidence  upon,  and  their  hopes 
 of  ftanding  in  judgment,  will  not  only  prove  in- 
 diffident  fupports  when  God  marks  iniquity,  but 
 will  indeed  become  articles  of  accufation  againft 
 us.  When  all  our  performances  are  fet  in  the 
 brightnefs  of  God's  face,  and  examined  by  fo  cri- 
 tical an  eye,  our  beft  duties  will  be  found  defec- 
 tive and  full  of  blemifhes,  and  all  our  righteouf- 
 nefles  will  appear  as  fihhy  rags ;  the  fins  of  our  ho- 
 ly things  will  be  laid  to  our  charge,  the  dung  of 
 cur  facrifices  will  be  thrown  in  our  faces,  and 
 our  prayers  and  praifes  will  be  found  full  of  ini- 
 quity ;  our  devotions,  when  raifed  to  the  higheft 
 
 Vol,  II.  D  pitch 
 
74  If  the  Lord  mark  Iniquities, 
 
 pitch  and  zeal  for  God,  when  warmeft  in  ou-r 
 breads,  will  then  be  manifefted  to  be  cold,  life- 
 lefs  and  inactive  ;  and  our  moft  exalted  affe&ions 
 towards  divine  things,  our  faint  love  to  God  and 
 efteem  of  him,  will  themfelves  make  us  afliamed, 
 and  keep  us  from  (landing,  when  we  fee  how  in- 
 finitely difproportioned  they  are  to  our  duty,  how 
 far  they  come  fhort  of  what  we  owe  to  the  author 
 of  our  being,  and  the  Saviour  of  our  perifhing 
 fouls,  and  what  is  due  to  fuch  incomparably  ami- 
 able excellencies :  fo  that  thefe  defedte  will  be  a 
 part  of  our  charge  \  and,  becaufe  in  every  thing 
 we  fall  fhort  of  the  glory  of  God,  our  very  reli- 
 gious duties  will  increafe  our  account,  and  be 
 marked  down  again  ft  us:  and,  fince,  as  it  is, 
 James  2.  10.  "  Wh.ofoever  fhall  keep  the  whole 
 **  law,  and  yet  offend  in  one  point,  he  is  guilty 
 cc  of  all,"  it  is  evident,  that  our  good  works 
 themfelves,  being  imperfect,  will  caft  us  in  judg- 
 ment, and  fubject  us  to  the  fearful  doom,  Deut. 
 27.  26.  "  Curfed  be  he  that  confirmeth  not  all 
 44  the  words  of  this  law,   to  do  them." 
 
 5.  "  Who  can  ft  and  ?"  for  thou  wilt  be  utterly 
 deprived  of  all  thofe  means  of  efcaping,  which  men 
 often  fuccefsfully  ufe  to  ftand  in  human  courts. 
 Thou  canft  not,  O  iinner,  by  any  cunning  im- 
 pofe  upon  the  omnifcient  Judge,  no  difguife  or 
 falfe  face  will  cheat  him,  or  cover  the  leaft  ble- 
 rnim  ;  thou  canft  not  divert  him  from  a  thorough 
 fearch  into  all  thy  crimes,  nor  bribe  him  into  an 
 acquittance  of  the  guilty,  or  a  palliating  of  thy 
 tranfgreffions ;  thou  canft  not  fubftrad  any  part 
 of  the  evidence,  nor  hire  a  witnefs  into  a  perjur- 
 ed concealment  of  thy  wickednefs :  and  thou  art 
 as  !!aic  able  to  flee  from  juftice,  for  tho'  "  thou 
 "  take  the  wings  of  the  morning,  and  hide  thy- 
 "  felf  in  the  uttermeft  parts  of  the  earth,  his 
 "  hand  will  foon  find  thee  out,"  while  thou  art 
 
 littery 
 
none  could  JlaiuL  75 
 
 utterly  impotent  to  refift  him  :  nor  will  one  dare 
 to  interpofe  in  thy  behalf,  or  make  any  felicita- 
 tions with  the  inexorable  Judge  ;  for,  as  Eii  be- 
 fpeaks  his  fons,  1  Sam.  2.  25.  ■'  If  one  man  fin 
 "  againft  another,  the  judge  fhall  judge  him  : 
 44  but  if  a  man  fin  againft  the  Lord,  who  fhall 
 4C  intreat  for  him  F* 
 
 6.  As  thou  cannot  efcape  punifhment,  fo  it 
 will  be  impoflible  for  thee  ever  to  endure  it.  A 
 man  may  be  faid,  in  fome  fenle,  to  ftand  in  judg- 
 ment, tho'  fentence  pafs  againft  him,  if  he  have 
 the  courage  to  defpife  it,  and  bear  it  with  forti- 
 tude ;  and  thus  our  blefted  Saviour  and  his  apo- 
 ftles  did  ftand,  tho'  condemned,  when  they  "  en- 
 44  dured  the  crofs  and  defpifed  the  fhame  :"  but, 
 O  defpairing  finner,  thou  wilt  quite  fink  beneath 
 the  burden,  and  thy  languishing  fpirits  will  utter- 
 ly fail,  when  "  the  terrors  of  the  Almighty  arc 
 <4  fe:  in  array  againft  thee,  and  pierce  thy  foul. 
 <c  Can  thine  heart  endure?  or  can  thy  hands  be 
 44  ftrong  in  the  day  that  he  fhall  deal  with  thee  f 
 44  Who  ever  hardened  himfelf  againft  his  Maker 
 *c  and  profpered  ?"  Will  any  hero  of  fin  then  be 
 able  to  brave  it  out  againft  God  ?  No,  44  the  iin- 
 4C  ners  in  Sion  are  afraid,  fearfuinefs  hath  furprized 
 4C  the  hypocrites  :  who  among  us  fhall  dwell  with 
 4C  devouring  fire?  who  amongft  us  (hall  dwell  with 
 44  everlafting  burnings." 
 
 7.  We  can  never  ftand  when  God  marks  ini- 
 quity :-for  as  we  cannot  pretend  to  juftify  our- 
 felves,  or  fay  that  "  our  hands  are  clean  ;"  fo  we 
 are  not  able  to  offer  the  leaft  thins;  in  mitigation 
 of  our  offence,  but  will  be  forced  to  ftand  abfo- 
 lutely  fpeechlefs  and  inexcufable.  We  can  with 
 no  juftice  accufe  God  as  a  fevere  and  unprofitable 
 matter  :  we  dare  not  challenge  thefe  laws,  which 
 are  incomparably  "  more  to  be  defired  than  the 
 4C  fineft  gold,"  and  are  the  brighteft  glory,  and 
 J)  2  great- 
 
-j  6     If  the  Lord  mark  Iniquities,  &c. 
 
 greateft  felicity  of  fuch  as  are  wife  to  obey  them  : 
 and  we  cannot  alledge  ignorance  of  our  duty,  or 
 that  we  wanted  means  of  knowledge  and  initruc- 
 tion  ;  finceGod  hath  "  caufed  the  day-fpring  from 
 cc  on  high  to  over-fhadow  us,"  and  hath  not 
 ceafed  to  be  a  reprover  unto  us.  What  then  can 
 we  object  againft  God's  ways  and  fervice  ?  he  may 
 refer  his  caufe  to  ourfelves,  we  could  have  nothing 
 to  anfwer.  And  furely,  my  friends,  we  that  are 
 Chriftians,  who  know  how  infinitely  amiable  and 
 merciful  a  Lord  he  is,  muft  have  our  mouths  flop- 
 ped up,  and  can  never  render  any  return  to  thefe 
 killing  reproaches  which  God  makes,  and  the 
 confounding  queftions  he  puts  to  us,  Micah  6.  3. 
 46  O  my  people,  what  have  I  done  unto  thee? 
 c<  and  wherein  have  I  wearied  thee  ?  Teftify  a^ 
 <c  gainft  me.  Jer.  2.  5.  What  iniquity  have  your 
 <c  fathers  found  in  me,  that  they  are  gone  far  from 
 *4  me,  and  have  walked  after  vanity,  and  are  be- 
 "  come  vain  r  Ezek.  18.  31.  "  Why  will  ye  die, 
 <c  O  ye  houfe  of  Ifraelf  turn  ye  and  live.  Mat. 
 M  23-  37-  How  often  would  I  have  gathered  thee, 
 ic  as  a  hen  doth  her  chickens  under  her  wings, 
 f '  but  thou  wouldft  not  ?" 
 
 S  E  R. 
 
[     77     3 
 
 SERMON    V. 
 
 Rom.  v.  8. 
 
 But  God  commendeth  his  love  towards  us,  in 
 that  while  we  were  yet  firmer s>  Chrijl 
 died  for  us. 
 
 WHEN  we  have  fo  near  a  profpect  of 
 mewing  forth  the  Lord's  death  in  the 
 holy  facrament  of  his  fupper,  and  ought  to  be  im- 
 ployed  in  preparing  our  fouls  for  a  worthy  par- 
 taking thereof,  it  feems  a  very  proper  fubjedl  of 
 our  meditation,  to  take  an  affefling  view  of  the 
 corruption  and  vilenefs  of  our  natures  fince  our 
 apoftacy  from  God,  and  of  the  exceeding  finful- 
 nefs  of  our  tranfgreflions  which  the  blood  of  a  Re- 
 deemer was  neceffary  to  expiate,  and  purify  us 
 from :  that  fo  we  may  be  filled  with  (hame  and 
 blufliing  when  we  look  up  to  heaven,  and  abhor 
 ourfelves  in  duft  and  afhes  ;  and  that  then  we 
 may  raife  our  admiring  thoughts  to  that  eternal 
 and  unchangeable  love,  which  fweetened  and  en- 
 deared every  flep  of  a  Saviour's  humiliation,  and 
 fhone  in  his  death  with  that  bright  and  amiable 
 luitre,  which  will,  thro'  the  endlefs  ages,  dazzl^ 
 the  eye  of  an  angel,  and  quicken  with  a  heavenly 
 life  and  vigour  the  unwearied  fongs  of  the  redeem- 
 ed. And  indeed  the  comparing  of  thefe  two  hath 
 a  great  influence  upon  a  fuitable  meditation  on  ei- 
 ther of  them  ;  for  what,  my  friends,  can  yield 
 us  a  more  melting  view  of  the  amazing  filth  and 
 horror  of  our  tranfgrefEoris,  than  a  fight  of  thofe 
 endlefs  companions  which  they  trample  under 
 D  3  foot, 
 
78  God  comrnemleth  his  Love 
 
 foot,  of  that  mercy  which  they  fpurn  at,  and  the 
 very  blood  of  our  dying  friend  and  Saviour  which 
 they  fcornfully  rejedr,  and  treat  with  fo  contemp- 
 tuous ingratitude?  and,  on  the  other  hand,  what 
 an  eternal  beauty  and  excellency  is  this  free  gene- 
 rous love  clothed  with,  when  the  object  of  it  ap- 
 pears fo  worthlefs  and  abominable  ;  hath  no:  on- 
 ly no  pretences  to  merit,  but,  in  all  refpects  may 
 create  difdain  and  hatred  ?  The  betraying  of  fuch 
 a  friend,  and  rebelling  againft  fo  merciful  a  fo- 
 vereign,  muft  make  the  tranfgreffion  exceeding, 
 finful ;  and  that  mighty  love,  which  is  not  quench- 
 ed by  the  overflowing  torrents  of  fo  great  provo- 
 cations, muft  be  ftrong  and  invincible,  as  the  pi- 
 ty and  kindnefs  of  an  infinite  God  \  nor  can  the 
 right  hand  of  a  Creator  be  fuller  of  power,  than 
 the  heart  of  fuch  a  "  captain  of  falvation"  muft 
 be  of  victorious  all-conquering  love.  With  fo  in- 
 cornprehenfibly  endearing  an  argument  doth  "  God 
 u  commend  his  love  towards  us,  in  that,  while 
 **  \Y-e  were  yet  finners,  Chrift  died  for  us."  No, 
 iniquity  of  our  heart  and  life,  nor  the  fmalleft 
 ftain  of  our  natures,  but  what  enforces  and  beau- 
 tifies his  grace,  and  will  afford  a  fruitful  fubjecl:. 
 to  one  of  the  raifed  fongs  of  Zion  above,  "  To 
 i4  him  that  loved  us,  and  wa(hed  us  in  his  blood." 
 I  fhall  take  up  very  little  of  your  time  in  con- 
 fidering  the  context.  The  apoftle,  in  the  pro- 
 ceeding verfe,  obferves,  that  a  perfon's  dying  for 
 another  was  fuch  an  uncommon  inftance  of  gene- 
 rous friendfhip,  that  it  was  not  to  be  expected  a- 
 iTiongft  men:  for  when  one  had  all  thefe  great 
 qualities  that  could  render  him  eminently  ufeful 
 to  the  world,  and  endear  him  to  their  affections  ; 
 yet,  to  preferve  even  fo  valuable  a  life  of  a  good 
 man,  it  wTas  but  a  per  adventure  that  any  would 
 be  found  who  fhould  dare  to  die.  From  whence, 
 in  my  text^  he  fliews  how  incomparably  a  Re- 
 deemer's 
 
in  ChriJTs  dying  for  Sinners.  79 
 
 deemer's  love  is  raifed  above  any  rival  affe&ion, 
 that  not  for  a  friend  or  a  good  man,  but  for  the 
 vileft  and  bafeft  creatures  he  "became  obedient 
 <c  unto  the  death." 
 
 Thefe  words  may  be  fhortly  divided  into  thefe 
 three  parts.  1.  We  have  the  woful  condition  of 
 apoftate  men,  when  God  paffed  by  and  looked 
 upon  them  ;  <c  we  were  yet  Tinners,"  faith  the 
 jpoftle,  which  intimates,  that  not  only  fome  ini- 
 quities were  chargeable  upon  us,  or  that  little  e- 
 fcapes  were  to  be  found  in  our  lives  ;  but  that 
 we  were  abfolutely  under  the  bafe  tyranny  of  our 
 lufts,  and  flaves  to  our  corruptions,  we  were  ly- 
 ing "  dead  in  trefpafles,"  and  all  the  faculties  of 
 our  foul  were  fo  defiled,  the  whole  tendency  of 
 our  defires  and  labours  had  become  (o  impure  and 
 earthly,  that,  in  every  refpe£i,  we  might  be  juft- 
 Iv  called  JmnerSy  iniquity  having  got  the  domini- 
 on over  us  :  thus  the  word  is  ufed,  John  9.  31. 
 iC  Now  we  know  that  God  heareth  not  finners," 
 in  oppofition  to  *whom  it  is  faid,  1  John  3.  9. 
 "  Whofoever  is  born  of  God  doth  not  commit 
 cc  fin."  It  is  true  indeed  "  in  many  things  all 
 "  offend  and  come  fhort  of  the  glory  of  God  ;" 
 but  here  lies  a  difference,  in  thofe  who  are  brought 
 under  the  obedience  of  Chrift,  notwithstanding 
 of  numberlefs  defeats,  the  power  of  an  immortal 
 life,  and  the  love  of  their  Saviour,  are  ftill  the 
 main  governing  principles  of  their  lives  :  but  be- 
 fore this  victorious  grace  poffef&s  our  hearts,  we 
 are  Tinners,  "  "led  captive  by  our  lufts  at  their 
 cc  pieafure,  and  from  the  crown  of  the  head  to 
 1 ;  the  fole  of  the  foot,  full  of  the  mortal  wounds" 
 fin  hath  given  us,  and  lothfom  with  the  "  putri- 
 "  fying  fores"  of  this  impure  difeafe  :  and  then, 
 with  refpe£t  to  God  our  Maker,  we  not  only 
 fornetimes  wavered  in  our  obedience,  giving  ear 
 to  the  difloyal  whifperings  of  temptation,  and 
 D  4  turned 
 
J?o  God  ccmmendeth  his  Love 
 
 turned  cool  in  his  fervice  \  but  we  had  openly  a- 
 poftatized  from  our  allegiance  to  the  almighty 
 king  of  heaven,  joined  with  the  implacable  ene- 
 mies cf  his  glory,  and  fet  ourfelves  in  the  direcS- 
 eit  oppofnion  to  all  the  defigns  of  his  grace  and 
 holinds;  we  itrove  to  fmother  any  remaining 
 fentiments  of  duty,  and  to  deface  his  image  in 
 our  fouls  ;  we  provoked  him  by  daily  affronting 
 and  vilifying  the  purity  of  his  laws,  and  the  ma- 
 jefty  of  his  authority  ;  and,  by  our  rebellious  ex- 
 ample, we  enfnared  others  into  the  fame  treache- 
 rous backflidings  \  fo  that  the  apoftle  reprefents 
 us  as  enemies,  ver.  10.  "  For  if  when  we  were 
 c'  enemies,  fays  he,  we  were  reconciled  to  God 
 "  by  the  death- of  his  San." 
 
 2dly,  In  the  text,  we  have  that  glorious  mi- 
 racle of  love,  which  a  companionate  Redeemer 
 wrought  for  finners  and  enemies,  "  Chrift  died 
 4*  for  us:5*  he  not  only  fubmitted  to  all  the  pre- 
 cepts of  a  burdenfom  law,  vailed  over  the  glory 
 of  a  heavenly  king  with  the  "  form  of  a  fervant," 
 under  which  he  patiently  endured  the  continual 
 "  contradiction  of  finners  againft  himfclf;'*  but 
 his  mighty  love  was  not  quenched  by  the  floods 
 of  death  in  all  its  terrors,  nor  fhr.inked  back  from 
 that  greateft  and  moft  formidable  proof  of  gene- 
 rous and  heroick  friendmip.  With  what  a  folemn 
 awe  and  grateful  admiration  (hould  our  fouls  be 
 ieized,  when  the  death  of  the  Son  of  God  founds 
 in  our  ears ;  and  fo  amazing  a  condefcenfion,  as 
 his  exchanging  the  glorious  throne  of  heaven  for 
 the  fhame  and  pain  of  the  crofs,  is  proclaimed  to 
 us?  at  the  views  of  this  the  angels  are  pofleffed 
 witn  an  endlefs  wonder,  as  will  faints  be,  when 
 in  heaven,  they  (hall  with  one  look,  behold  the 
 exalted  majefty  of  his  kingdom,  and  the  lownefs 
 of  his  humiliation,. 
 
 35%,.  Wa 
 
in  ChrlfPs  dying  for  Sinners.  8 1 
 
 3tlly,  We  have  the  influence  that  our  ftate,  as 
 Tinners,  hath  upon  thisgreateft  a£t  of  a  Redeemer's 
 mercy,  it  c<  commendeth  the  love  of  God  to- 
 44  wards  us."  Our  fins  give  a  frefh  glory  to  this 
 love,  heighten  its  excellency,  and  render  it  more 
 amiable  to  our  fouls  :  or,  as  the  word  may  be 
 tranfiated,  this  "  eftablifheth  and  confirmeth  the 
 "  love  of  God  ;"  it  is  fuch  an  aftonifhing  demon- 
 ftration  of  its  infinite  greatnefs,  that  we  can  have 
 no  room  to  doubt  of  the  reality  and  fincerity  of 
 all  the  glorious  things  that  are  fpoken  thereof, 
 nor  any  place  for  fear,  that  fo  afTeitionate  a  ma- 
 iler will  ever  be  wanting  to  perfect  our  happinefs ; 
 for  as  it  is,  Rom.  8.  32.  "  He  that  fpared  not  his 
 44  own  Son,  but  delivered  him  up  for  us  all,  how 
 M  (hall  he  not  with  him  alfo  freely  give  us  all 
 44  things  ?"  And  if  the  vile  and  hateful  character 
 of  finners  and  enemies  did  not  overcome  his  love, 
 but  then  he  died  for  us,  can  any  thing  elfe  ever 
 diminifh  it  ?  and  is  not  this  a  practical  demonstra- 
 tion of  the  {lability  of  that  comforting  promife, 
 PfaL  89.  32,  33.  "  I  will  viilt  their  tranfgreflions 
 44  with  the  rod,  and  their  iniquity  with  ftripes : 
 44  Neverthelefs  my  loving-kindnefs  will  I  not  ut- 
 44  teriv  take  from,  him,  nor  fuffer  my  faithfulnefs- 
 M  to  fail/7 
 
 From  tbefe  words  this  do&rine  does  naturally 
 follow, 
 
 That  our  being  finners  and  enemies  when 
 Chrift  died  for  us,  is  a  moft  endearing  commen- 
 dation, and  unfhaken  eftablifhment  of  the  love  of 
 God  to  men. 
 
 In  difcourfing  from  which  I  defign,  through  the 
 affiftance  of  God's  holy  fpirit,  to  do  thefe  three 
 things.  i.I  {hall  fhortly  reprefent  our  woful 
 condition  as  finners  and  enemies.  2.  1  .{hall  (hew 
 how  mightily  this  commends  the  love  of  God, 
 and  the  dying  compaflions  of  Chrift  towards  us. 
 
 d  5  a- * 
 
8ft  God  cdmmeridcth  his  Love 
 
 3.  1  (hall  draw  fome  practical  inferences  from 
 what  may  be  difcourfed  on  the  former  heads. 
 
 I  begin  with  the  firft  of  thefe,  namely,  fhortly 
 to  reprefent  the  woful  condition  of  men  as  finners 
 and  enemies  to  their  God  :  and,  on  this  occafion, 
 I  fhall  mention  nothing  as  imported  therein,  but 
 what  may  tend  to  illuftrate  and  confirm  the  fe- 
 cond  head  of  difcourfe,  namely,  this  miferable 
 ftate's  commending  the  love  of  God  to  us. 
 
 1.  As  finners  and  enemies  we  had  removed  our 
 felves  fax  from  God,  Ifa.  59.  2.  44  Your  iniqui- 
 M  ties  have  feparated  between  you  and  your  God,  . 
 44  and  your  fins  have  hid  his  face  from  you  that  he 
 4C  will  not  hear."  As  creatures  there  is  an  infinite 
 diftance  between  our  frail  nature  and  the  eternal 
 excellencies  of  his  deity,  "  we  all  are  as  nothing 
 44  before  him,  and  lighter  than  vanity  :"  but  tho'  ' 
 our  beings  have  thus  no  proportion  to  his  greats 
 nefs,  yet  we  are  not  made,  thereby  the  objects  of 
 his  hatred  and  difpleafure  ;  whereas  fin,  as  it  is 
 removed  from  the  beauties  of  his  holinefs,  at  an 
 infinitely  greater  diftance  than  the  heavens  are  fe- 
 parated from  the  earth,  fo  it  difplaces  us  from 
 his  favour,  wherein  is  life,  and  breaks  off  all 
 communion  and  fellowfhip,  for  "  fools  cannot 
 44ftand  in  his  fight,  and  he  hateth  all  the  wrork- 
 44  ers  of  iniquity  :"  he  then  banifheth  from  his 
 prefence  "-that  abominable  thing  which  his  foul 
 44  abhorreth;"  for,  as  it  is,  Prov.15.2g.  "  The 
 *c  Lord  is  far  from  the  wicked,"  every  fin  is  a 
 mountain  of  provocation  that  is  hard  to  get  over. 
 And  in  a  ftate  of  mature  the  whole  faculties  of  our 
 foul  were  far  from  God  :  our  polluted  under- 
 standing hid  itfelf  in  darknefs,  and  could  not  abide 
 his  clear  and  piercing  light,  which  was  kept  by 
 corruption  from  (billing  into  our  fouls  ;  our  bafe 
 affections,  inftead  of  being  enlivened  by  the  joy- 
 ful hopes  of  an  eternal  heaven,  and  railing  them- 
 
 felves 
 
in  CbrljTs  dying  for  Si, 
 
 miers. 
 
 ;^ 
 
 felves  to  God  their  glory  and  happinefs,  were 
 debafed  as  law  as  hell,  and  funk  far  down  into 
 the  mire  of  fin  and  fenfe  ;  and  that  love,  which 
 the  divine  excellencies  fhould  have  ever  allured 
 and  blown  up  into  a  vehement  and  conftant  flame, 
 followed  hard  after  lies  and  vanity,  and  was  pro- 
 ftituted  to  every  fading  cheating  temptation  :  and 
 then,  the  whole  of  our  defigns  and  views,  which 
 were  confined  to  this  earth,  and  tended  to  nothing; 
 but  to  gratify  our  covetoufnefs,  pride,  and  wan- 
 ton nefs,  were  far  from  the  counfels  and  purpofes 
 of  God,  which  are  all  beautified  with  holincfs, 
 and  compaffed  about  with  his  great  faithfulnefs. 
 Thus  we  had  abandoned  our  Maker,  broke  off 
 all  converfation  and  turned  ftrangers  to  him ;  and 
 while  we  wandered  after  idols  we  left  our  native 
 country,  thefe  pure  and  peaceable  manfions  of  the 
 heavenly  Zion,  that  city  of  God,  and  ftrayed 
 afar  off  into  the  dark  and  impure  regions  of  fatanY 
 kingdom,  and  there  dwelt  with  the  cc  dog  in  his 
 4C  vomit,  and  the  fow  wallowing  in  the  mire.'3 
 
 And  now  may  we  not  (bed  a  tear  at  the  difmal 
 profpecl  ?     Oh  !   that  we  fhould  be  at  a  di (lance 
 from    the   fountain   of  good  and  excellency,   and- 
 be  far  off  from    the  very  life  of  our   fouls,    and 
 length  of  our  days.     What  madnefs  is  it  to  flee 
 away  from  the  beft  friend  and  tendered  matter  ! 
 and  what  an  unconceivable  mifery,  to  be  feparat- 
 ed  from  God  our  glory  and  our  joy,  from  whom 
 fprings  all  our  falvation,  for  in  his  prefence  is  life 
 and  gladnefs  ;  and  to  be  thus  ftrangers  to  the  mod: 
 amiable  and  exalted  object,   to  majefiy  which  is  • 
 fvveetened  by  condefcenfion,  and  to  that  exceeding  . 
 power,  which,  with  mighty  love  and  grace,  ren- 
 der greatnefs  truly  excellent.     Nor  have  we  any 
 cloke  for  our  apoftacy ,  fince  we  can  never  anfwer  ' 
 God's  queftion,  Jer.  2.  5.  "  Thus  faith  the  Lord, 
 "   What  iniquity  have  your  fathers  found  in  me, 
 u  that  they  have  gone  far  from  me,    and  have 
 
 *  walked 
 
84  God  commended  his  Love 
 
 M  walked  after  vanity,  and  have  becom  vain  ?** 
 And  now  fo  great  a  diftance  had  the  love  of  Chrift 
 to  overcome  :  he  was,  if  I  may  fo  fpeak,  to  feek 
 us  out  who  had  loft  ourfelves  in  an  unknown  land, 
 that  fo  he  might  fave  us,  for  "  he  remembered  us  in 
 6'  our  low  eftate  ;"  and  while  we  were  fo  far  fe- 
 parated  from  him,  his  love  was  warmed  towards  us: 
 this  love  then  rnuft  bear  a  proportion  to  our  e- 
 Rrangement  from  God,  which  being  fo  infinitely 
 great,  how  glorious. muft  be  thefe  companions 
 which  overflowed?  when,  as  it  is,  Eph.  2.  13. 
 ■  c  Ye  who  fometimes  were  far  off,  are  made  nigh 
 '•:  by  the  blood  of  Chrift." 
 
 2.  While  we  were  thus  feparated  from  God9. 
 our  fouls  withered  and  decayed  in  all  refpe£ts,  be- 
 came weak,  faint,  and  ugly;  being  cut  off  from, 
 him  who  is  the  life  of  a  (pint,  from  whom  it  muft 
 derive  all  its  excellency  and  comelinefs:  we  were 
 now  robbed  of  our  ftrength  and  joy,  a  lothfom 
 rfifeafe  had  tainted  our  whole  nature,  defiled  all 
 cur  faculties-,  and  filled  every  thing  with  confu- 
 fion  and  diforder  v  fo  that  "  from  head  to  footr 
 M  there  was  no  foundnefs  in  us,  but  wounds,  and 
 "  bruifes,  and  putrifying  fores. "  We  not  only 
 were  deprived  of  every  thing  that  might  merit 
 friendfhip,  or  ftiruplove;  but  our  monftrous 
 vilenefs  caufed  us  to  be  afhamed,  made  the  fpec- 
 tators  hide  their  face  from  fo  lothfom  an  object", 
 or  look  upon  us  with  deteftation  :  the  more  holy 
 and  excellent  any  angels  were  that  beheld  us,  the 
 greater -would  be  their  averfion  to  fo  difeafed  fouls* 
 and,  inftead  of  approaching  us,  they  would  flee 
 the  farther  from  fo  deteftable  and  frightful  a  mon- 
 fter ;  for  no  fores  are  fo  noifom  and  ftinking  on. a 
 body,  no  leprofy  fo  hateful,  as  the  plague  of  fin, 
 when  it  fpreads  itfelf  upon. a  foul,  and  renders  it 
 impure  and  difordered  by  furious  paflions  and  un- 
 godly lufts.    And  if  fo,  oh!  how  abominable  muft 
 
 we 
 
hi  drift's  dying  for  Sinners.         85* 
 
 we  have  been  in  the  eyes  of  an  infinitely  holy  God,, 
 who  glories  in  his  purity,  and  is  ever  furrounded 
 by  eternal  righteoufnefs  ;  and  looks  upon  evil  a3 
 the  greateft  contradiction  to  his  nature,  the  moft 
 hateful  and  flumeful  objecSt,  that  which  would  o- 
 verturn  his  government,  and  deface  the  beauties 
 of  his  holinefs  in  which  he  rejoices  !  And  God, 
 who  fees  with  a  clearer  light  than  angels  or  men, 
 will  perceive  all  the  difgrace  and  uglinefs  of  this 
 fearful  monfter,  when  he  fets  our  iniquities  in  the 
 brightnefs  of  his  countenance.  Could  the  feraph, 
 that  entertained  the  moft  admiring  thoughts  of 
 divine  goodnefs,  ever  imagine  that  God  could  have 
 treated  fuch  iinners  as  we  were,  with  any  thing 
 but  fcorn  and  contempt,  and  abandoned  us  to  our 
 (hame  and  folly?  What  a  fruitful  argument  will 
 this  afford  me  on  the  fecond  head  to  commend  the 
 love  of  God  ?  fince  it  is,  as  he  fpeaks,  Ezek.  16. 
 6.  c<  And  when  I  palTed  by  thee,  and  faw  thee 
 "  polluted  in  thine  own  blood,  I  faid  unto  thee^ 
 tc  when  thou  waft  in  thy  blood,  live  ;  yea,  I  faid 
 M  unto  thee,  when  thou  waft  in  thy  blood,  live." 
 But  then, 
 
 ■  3.  Before  we  were  reconciled  by  the  blood  of 
 Chrift,  we  were  not  only  alienated  from  the  life 
 of  godlinefs,  and  at  a  diftance  from  our  Maker, 
 but  openly  engaged  in  a  ferious  war  againft  hea- 
 ven ;  we  had  put  on  the  character  of  traitors,  and, 
 with  the  weapons  of  rebellion  in  our  hands,  join- 
 ed in  a  confederacy  with  hell,  and  made  the  devil 
 our  leader  in  fighting  againft  our  righteous  king* 
 Sin  is  the  only  injury  and  affront  we  can  do  to  a 
 holy  God,  which  ftrikes  at  the  very  vitals  of  his 
 government,  and  would  pull  him  from  his  throne 
 of  holinefs  ;  and,  confequently,  finners  are  his 
 only  enemies,  and  fatan,  who  leads  them  on  in 
 this  helhfli  battle,  is  a&ed  with  an  implacable 
 hatred   and  malice  againft  his  almighty  maker. 
 
 It 
 
86  God  commendeth  his  Love 
 
 It  is  the  voice  of  tranfgrefibrs,  that  they  "  will 
 "  not  have  him  to  reign  over  them  \"  and  the 
 fecret  wifh  of  their  impure  fouls,  "  that  there 
 c<  were  no  God"  to  curb  their  furious  appetites, 
 or  to  judge  the  world  in  righteoufnefs :  could  they 
 wreft  the  fceptre  out  of  his  hand,  and  rob  him  of 
 all  his  dignity  and  glory,  their  ways  declare  they 
 would  be  guilty  of  that  impiety.  Sinners,  in  the 
 diredleft  manner,  are  adversaries  to  uprightnefs 
 and  purity  :  now  this  is  the  chief  perfe£tion  which 
 angels  celebrate  in  God,  when  they  proclaim, 
 "  Holy,  holy,  holy,  is  the  Lord,  who  is  glori- 
 "  ous  in  the  beauties  of  his  holinefs :"  and,  wrhile 
 it  is  the  great  defign  of  all  God's  counfels  and 
 providences,  to  advance  the  honour  of  holinefs, 
 and  at  length  finifh  and  purify  it  to  perfection,  in 
 that  "  kingdom  wherein  dwelleth  everlafting  righ- 
 "  teoufnefs;"  the  great  tendency  of  fin,  is  to  de- 
 feat all  thefe  purpofes  which  are  fo  much  at  the 
 heart  of  God,  to  baffle  his  power,  and  make  his 
 wifdom  of  no  effe£t,  by  their  fpreading  the  con- 
 tagious plague  of  fin,  and  propagating  the  kingdom 
 of  darknefo  and  impurity. 
 
 And- then,  a^  we  were  thus  rebels  againfl:  the 
 authority  of  a  Creator,  men  by  nature  place  them- 
 felves  in  the  dire&eft  oppofition  to  the  nobleft 
 views  of  the  divine  excellencies,  which  fhine  with 
 fo  amiable  a  beauty  in  the  Redeemer's  face,  who, 
 that  by  the  riches  of  his  grace,  he  might  u  purify 
 "  unto  himfelf  a  peculiar  people  zealous  of  good 
 "  works,"  both  died  and  rofe  again.  Now,  men 
 who  indulge  their  lufts,  and  are  flaves  to  fin,  by 
 every  tranfgreffion  do  what  they-  can  to  defraud  a 
 Redeemer  of  all  his  glory,  to  blaft  his  triumphs, 
 and  advance  the  tyranny  of  fatan  on  the  ruins  of 
 his  throne;  thefe  are  the  king's  enemies,  to  each 
 of  whom  it  may  be  faid,  what  is  fpoken  by  James, 
 James  4,  4.  4<  Ye  adulterers  and  adulterefies, 
 
 14  know 
 
in  CbriJPs  dying  for  Sinners.  87 
 
 C6  know  ye  not  that  the  friendfhip  of  the  world 
 "  is  enmity  with  God  ?  whofoever  therefore  will 
 "  be  a  friend  of  the  world  is  the  enemy  of  God." 
 And,  oh!  my  foul,  with  what  horror  and  con- 
 fufion  (houldft  thou  look  upon  thyfelf,  who  haft 
 been  fo  old  a  rebel  againft  the  jufteft  authority, 
 and  the  deareft  rights  !  what  an  amazing  length 
 of  madnefs  and  wickednefs  muft  thou  be  arrived 
 at,  that  thou  canft  find  in  thy  heart  to  be  an  ene- 
 my to  the  lovelieft  excellencies,  and  the  moft  al- 
 luring bounty ;  an  enemy  to  the  God  that  made 
 thee,  that  is  thy  beft  friend,  and  pities  thy  mife- 
 ry ;  and ,  were  it  not  for  his  abufed  patience,  would 
 by  one  look  of  his  countenance,  .frown  all  his  e- 
 nemies  into  nothing,  or,  which  is  more  terrible, 
 into  hell !  Mad  man  !  thou  fighteft  againft  thy 
 own  life,  and  purfues  with  unrelenting  malice  and 
 hatred,  infinite  goodnefs  itfelf,  and  inexhaufted 
 riches  of  grace,  omnipotent  power  guided  by  un- 
 errringunderftanding,and  beautified  by  unchange- 
 able love  :  thefe  are  thy  enemies,  againft  which 
 thou  furioufly  fights  under  the  conduit  of  that 
 cruel  lying  fpirit,  who  hates  thee  with  the  ma- 
 lice and  envy  of  a  devil,  and  can  delight  in  no- 
 thing fo  much  as  in  thy  ruin,  u  Be  aftonifhed  at 
 4t  this,  O  my  foul  ;  ye  heavens,  be  horribly  a- 
 "  fraid."     But  then, 
 
 4.  Being  in  fuch  a  cafe,  we  are  expofed  to 
 the  vengeance  and  fury  of  our  provoked  fovereign, 
 who  may,  not  only  in  the  ftridteft  juftice,  punifh 
 us  with  everlafting  deftrudtion;  but  the  glory  of  his 
 perfections,  the  honour  of  his  laws,  and  the  un- 
 grateful contempt  of  his  goodnefs  and  forbearance, 
 all  feem  to  require  this  of  him,  and  to  cry  aloud  for 
 vengeance,  and  make  it  neceffary  that  he  fhould 
 not  fpare  us. 
 
 Thus  I  have  given  fomeview  of  our  ftate,  when 
 Chrift  died  for  us,  finners  and  enemies.  And, 
 befide,  what  hath  been  hinted  already,  how  plain- 
 
88  God  commendeth  his  Love 
 
 ly,  and  with  a  force  that  fhould  be  irrefiftible, 
 does  the  moft  obvious  view  hereof  commend  the* 
 love  of  God  to  us,  in  that  M  while  we  wefethui 
 "  Tinners  and  enemies  Chrift  died  for  us  r"  Bat 
 I  fhall  now  proceed,  at  fome  greater  rth,  to 
 fhew,  in  the  fecond  place,  that  the  coniKieratioi* 
 of  what  I  have  now  difcourfed  on,  is  an  infinitely 
 endearing  commendation  of  the  love  of  God  to- 
 wards us,  demonftrates  its  incomparable  value  and 
 excellency,  and  that  it  can  never  be  enough  praifed 
 and  adored  by  us.  I  fhall  not  infill  upon  the  in- 
 eftimable  benefits  which  Chrift  procured  for  us  by 
 his  death,  when  he  "  blefled  us  in  turning  us  away 
 "  from  our  iniquities, "  and  is  thereby  "  recon- 
 **.  ciling  us  unto  God  our  only  jov,"  upon  whom 
 depends  our  eternal  all,  and  againft  whofe  majefty 
 an  obftinate  rebellion  muft  have  iffued  in  our  ir- 
 reparable ruin  :   but  fhall  only  obferve, 
 
 I,  That  this,,  in  an  eminent  manner,  commends 
 to  us  the  foverejgnty,  riches,  and  freedom  of 
 God's  love.  Amongft  men,  the  moft  generous  and 
 difinterefted  acts  of  love  are  owing  to  efteem  and 
 affection,  to  the  good  qualities  of  the  perfon,  and 
 the  dear  relation  they  ftand  under  to  him  -,  for, 
 (ays  Chrift,  John  15.  13.  M  Greater  love  hath 
 *5  no  man  than  this,  that  a  man  lay  down  his  life 
 tc  for  his  friends;"  nor  can  an  inftance  be  found 
 in  a  creature,  where  it  placed  an  affection  upon 
 any  object,  but  where  fomething  was  felt,  which 
 attracted  and  pleafed  it :  but  this  was  what  diftin- 
 guifhed  this  heroick  love  from  the  inferior  pafiions 
 of  created  beings,  that  we  were  naked  and  bare, 
 without  the  fmalleft  ornament,  or  the  leaft  comely 
 feature,  nothing  that  deferved  efteem,  or  could 
 engage  affection.  It  is  the  glory  of  a  Redeemer's 
 companions,  that  all  the  fources  and  fprings  of 
 his  love  take  their  rife  from  himfelf,  his  own  per- 
 fection is  the  fountain  of  his  mercy  j   "  he  is  gra- 
 
 "  cious> 
 
in  ChriJVs  dying  for  Sinners.  89 
 
 <c  cious  to  whom  he  will  be  gracious, "  not  for 
 that  they  are  worthy,  but  becaufe  God  himfelf 
 is  love  :  and  it  is  upon  this  account,  that  thefe 
 mercies  never  fail,  that  they  are  like  himfelf,  in- 
 exhauftible,  and  endure  for  ever.  What  is  faid 
 of  Ifrael,  my  text  (hews  may  be  applied  to  every 
 finner,  Deut.  7.  7,  8.  "  The  Lord  did  not  fet 
 M  his  love  upon  you,  norchufeyou,  becaufe  you 
 "  were  moe  in  number  than  any  people,  for  ye 
 "  were  the  feweft  of  all  peopie  5  but  becaufe  the 
 "  Lord  loved  you  :"  fo  that  all  the  honour,  the 
 whole  ftrength  and  warmth  of  this  glorious  love 
 centers  in  God  himfelf,  nor  hath  a  creature  the 
 fmalleft  fhare  in  it.  And  now,  how  ought  this 
 to  commend  it  to  our  fouls,  and  engage  us  to  give 
 him  alone  the  praifes!  It  fliould  put  us  on-  me- 
 ditating fongs,  in  which  no  rival  of  his  can  beaf 
 any  part ;  nor  the  leaft  merit  of  ours,  diminifh 
 fongs  devoted  to  the  admiration  of  fo  pure  and 
 unmixed  compaffion ;  the  meditation  hereof  fhould 
 be  fweet  to  us,  which  the  wondering  minds  of 
 faints  will  dwell  on  to  eternity,  when  every 
 thought  of  their  infinite  emptinefs  will  raife  their 
 Halelujahs  to  a  higher  note,  and  be  a  new  orna- 
 ment to  his  grace,  1  John  4.  9,  10.  "  In  this  was 
 M  manifefted  the  love  of  God  towards  us,  becaufe* 
 "  that  God  fent  his  only  begotten  Son  into  the 
 cc  world,  that  we  might  live  through  him.  Here- 
 <c  in  is  love,  not  that  we  loved  God,  but  that 
 "  he  loved  us,  and  fent  his  Son  to  be  the  propi- 
 4C  tiation  for  our  fins."     But, 
 
 2.  We  were  not  only  deftitute  of  the  leaft  a- 
 miable  quality,  but  were  polluted  by  all  that  im- 
 purity which  could  beget  hatred  inftead  of  love  : 
 fo  that  herein  is  M  the  love  of  God  commended 
 "  to  us,  in  that  while  we  were  finners,  Chrift  died 
 "  for  us;"  fince  on  that  account  we  not  only 
 wanted  every  thing  that  might  attract  his  affe&i- 
 
£0  God  commendeth  his  Love 
 
 on,  but  a  Redeemer  had  infurmountable  difficul- 
 ties to  overcome,  which  a  created  affe&ion  would 
 foon  have  fuccumbed  to,  and  been  conquered  by. 
 We  who  fee  fo  little  of  the  evil  and  vilenefs  of 
 fin,  are  not  capable  to  conceive  the  greatnefs  of 
 this  myftery  :  but  take  a  view  of  infinite  holinefs, 
 what  difproportion,  what  contrariety  betwixt  it 
 and  fin  ;  how  the  divine  indignation  centers  upon 
 wickednefs,  and  how  he  is  angry  at  nothing  but 
 the  workers  of  it  \  what  monftrous  lothfom  de- 
 formities, he  who  is  "  of  purer  eyes  than  to  be- 
 44  hold  iniquity,"  muft  difcover  in  difobedience  : 
 and  then  think  what  fentiments  of  difdain  and 
 hatred  he  muft  have  towards  us,  who  were  vile 
 in  our  fins,  and  covered  over  with  our  fhame. 
 The  leaft  fpot  of  our  natures  was  an  almoft  im- 
 paffable  mountain  in  the  way  of  his  love,  and 
 ftrove  to  flop  the  outgoings  of  his  grace  :  had  God 
 been  lefs  holy,  or  we  net  fo  much  finners,  the 
 matter  had  not  been  fo  aftonifhing  ;  but  when  a 
 Redeemer  was  infinite  in  purity,  and  the  tranf- 
 greffor  dead  in  trefpafles,  what  admirable,  what 
 divine  excellency  muft  be  in  that  vidlorious  love, 
 which  triumphs  over  fo  many  provocations,  which 
 neither  our  imperfedlion  nor  uglinefs  could  ex- 
 tinguifh  or  cool?  Eph.  2.  4,  5.  "  But  God  who 
 <c  is  rich  in  mercy,  for  his  great  love  wherewith 
 <;  he  loved  us,  even  when  we  were  dead  in  fins, 
 "  hath  quickened  us  together  with  Chrift;  by 
 "  grace  are  ye  faved."  Thou  hadft  debafed  thy- 
 felf,  O  my  foul !  as  low  as  hell,  and  become  vile, 
 was  the  fcorn  of  infulting  devils,  and  fo  lothed 
 by  all  the  holy  angels,  that  there  was  none  to 
 pity  or  help  thee  ;  the  cherubs  and  feraphs  fled 
 from  thee  as  a  frightful  monfter,  and  had  not 
 bowels  enough  to  endure  fo  ugly  a  fpe£tacle:  yet 
 the  love  of  him  who  was  infinitely  purer  than  they, 
 became   thy  hope   and   falvation.     What -a  hard 
 
 heart. 
 
in  CSriJPs  dying  for  Sinners.         9  I 
 
 heart  is  it,  that  will  not  be  foftened  by  the  words 
 of  God?  Ezek.  16.  5,  8.  u  None  eye  pitied  thee, 
 tc  to  have  compaflion  upon  thee:  but  thou  waft 
 "  caft  out  in  the  open  field,  to  the  lothing  of  thy 
 iC  perfon,  in  the  day  that  thou  waft  born:  now 
 "  when  I  parted  by  thee,  and  looked  upon  thee, 
 f*  behold,  thy  time  was  the  time  of  love,  and  I 
 "  fpread  my  fkirt  over  thee,  and  covered  thee." 
 But, 
 
 In  the  third  place,  our  being  enemies  occafioned 
 more  difficulties  in  the  way  of  this  love,  and  con- 
 fequently  brightened    its  glory  when  it  overcame 
 them.     The  dying   for,    or  even  doing  good  to 
 friends,  is  fo  feldom  to  be  met  with  in  this  world, 
 that  no  wonder,  the  very  firft  propofal  of  a  fove- 
 reign's  dying  for  a  rebel  fhould  amaze  us,    and 
 lead  us  up  to  the  fulnefs  of  God,  as  the  only  foun- 
 tain fuch  prevailing  affe&ions  could  proceed  from. 
 What  incomparable  patience  muft  it  be,   that  was 
 not  outvvearied  by  the  indignities  of  infolent  tranf- 
 creffors,  and  which,   inftead  of  being  kindled  into 
 fury  by  our  hatred  of  him,  feemed  to  be  the  rather 
 more  animated  in  working  our  falvation  !      God 
 pitied  us  when  we  had  no  compaflion  on  ourfelves, 
 when  we   refufed  to  hearken   and  be  reclaimed  : 
 his  love  had    to  conquer  our  obftinate  wills,  to 
 perfuade   us    to    be    happy,     and    incline    us   to 
 fuffer  him  to  fave  us :    how  oft  hath  the  fretful 
 fmner    repined    at    the   yoke,     abufed  goodnefs, 
 and  laughed  with  fcorn  at  forbearance  !   and  when 
 Chrift  was  dying  for  them,  how  bufy  were  men. 
 in  dimonouring  him  with  all  the  fpite  and  malice 
 of  hell,  which  they  willingly  ferved  !   What  love 
 but  that  of  God  could  have  born  with  fuch  ufage! 
 and   how  invincible  muft  it  be,   that  ftill  proved 
 victorious  over  diftance,  bafenefs,   impurity,  en- 
 mity!      Surely  we  may  apply  to  this,  with  adiftin- 
 guifhed  emphafis,  what  Solomon  fpeaks,  Song  8. 
 
 6,7, 
 
9  2  God  commendeth  his  Love,  Set. 
 
 6,  7.  "  Love  is  flrong  as  death,  jealoufy  is  cruel 
 as  the  grave,  the  coals  thereof  are  coals  of  fire 
 which  hath  a  moft  vehement  flame:  many  wa- 
 ters cannot  quench  love,  neither  can  the  floods 
 drown  it }  if  a  man  would  give  all  the  fubftance 
 of  his  houfe  for  love,  it  would  utterly  be  con- 
 temned." Every  a£l  of  our  rebellion  beauti- 
 fies a  Redeemer's  love  ;  and  where  thefe  are  infi- 
 nite in  their  number,  and  endlefs  in  their  variety 
 and  hainoufnefs,  there  can  be  no  comprehending 
 the  divine  glories  of  that  love,  the  height,  and 
 breadth,  and  length  whereof  furpafs  created  un- 
 derftanding. 
 
 4.  By  our  being  finners  and  enemies,  the  divine 
 perfections  were,  if  I  may  fo  fpeak,  at  a  ftrugglc 
 amongft  themfelves :  and  love  had  to  deal  with  ho- 
 linefs,  majefty,  juftice,  which  all  feemed  to  op- 
 pofe  its  operations.  *  *  *  *  *  * 
 
 « 
 
 S  E  R- 
 
C     93     1 
 
 SERMON    VI. 
 
 Psalm  cxix.  59,  60. 
 
 I  thought  on  my  ways,  and  turned  my  feet 
 unto  thy  tefllmomes.  I  made  hafle  and 
 delayed  not  to  keep  thy  commandments* 
 
 TH  E  fear  of  that  God  whofe  kingdom  ruleth 
 over  all,  who  fways  a  fceptre  of  almighty 
 power,  that  is  able,  in  a  moment,  to  reach  and 
 cruih  into  pieces  the  greateft  of  his  enemies  who 
 moil  excel  in  lirength  \  before  whom  all  the  na- 
 tions melt  away  as  wax  and  are  difolved,  yea,  the 
 roring  lion  himfelf,  who  maketh  fuch  havock  a- 
 aiongft  mankind,  looks  pale,  faints  and  tremblerh; 
 and  the  love  of  him  who  poffefleth  in  the  higheft 
 degree  all  that  is  amiable  and  engaging,  being 
 clothed  at  the  fame  time  with  the  awful  garment 
 of  honour  and  majefty,  and  the  charms  of  mercy, 
 goodnefsand  truth  ftill  going  before  his  face:  in 
 a  word,  all  the  duties  which  we  owe  to  the  infi- 
 nitely perfect  God  our  Maker,  every  the  leaft 
 precept  of  the  holy  religion  we  profefs,  are  fo  juft, 
 equal  and  good,  fo  exactly  fui^ble  to  the  nature 
 of  an  immortal  fpirit,  that  has  not  debafed  itfelf 
 by  becoming  a  flave  to  fenfe  and  its  vile  pleafures, 
 fo  directly  tending  to  advance  our  valuable  and 
 eternal  intei  efts,  and  fo  much  for  our  true  honour 
 and  fatisfadiion  ;  that  it  is  fcarce  conceivable 
 that  any  foul,  which  difcovers  the  beauties  and 
 advantages  of  religion,  and  hath  them  fairly  laid 
 before  it,  would  ever  choofe  the  evil  and  refufe  the 
 
 good, 
 
94  The  Dirty  of 
 
 good,  go  on  in  the  paths  of  iniquity,  and  never 
 mind  that  godlinefs,  which  at  once  ftares  in  upon 
 the  foul  with  all  the  terrors  of  enraged  omnipo- 
 tence, and  the  dreadful  flames  of  a  confuming 
 -fire  flafhing  in  upon  the  awakened  confcience, 
 and  yet  calmly  "  draws  with  the  cords  of  a  man,'' 
 and  allures  by  the  amiablenefs  of  compaflions  and 
 grace  :  thefe  are  fo  powerful,  fo  convincing  ar- 
 guments, motives  fo  endearing,  that  it  is  hard  to* 
 think  they  fhould  not  be  able  to  make  their  way 
 through  the  little  low  pleafures,  and  the  deceitful 
 good,  which  fin  can  lay  in  the  balance  with  them, 
 or  the  contemptible  objections  which,  at  the  beft, 
 can  ever  be  made  againft  ferious  Chriftianity. 
 
 Upon  thefe  accounts,  the  two  great  plots,  in 
 which  the  irreconcilable  enemy  to  the  glory  and 
 happinefs  of  our  fouls  labours  fo  indefatigably, 
 and,  alas!  with  fo  much  fatal  and  lamentable  fuc- 
 cefs,  are, 
 
 I.  To  cloud  over  the  mind  with  darknefs  and 
 ignorance,  to  keep  fhut  thofe  eyes  o\  the  under- 
 standing, which,  he  knows,  were  they  opened, 
 could  not  mifs  to  fee  iniquity  unmafked  of  its  fad- 
 ing luftre,  which  vanimeth  away  from  knowledge, 
 and  appears  only  in  the  night  of  deceit  \  and  to  be 
 enamoured  with  the  ways  of  God  ana  the  religion 
 of  Chrift,  which  feek  no  more  but  to  be  fairly  ex- 
 amined into,  and  make  no  doubt,  if  iinners  would 
 give  themfelves  leave  to  tafte,  that  they  would  fee 
 that  the  Lord  is  gracious  and  good.  The  devil 
 knows  that  coniideration  and  thought  are  the  moft 
 dangerous  enemies  to  his  kingdom,  but  ftupidi- 
 ty  and  a  carelefs  unconcernednefs  its  fecureft 
 guards;  and  therefore  he  bends  moft  of  his  con- 
 trivance to  throw  in  one  vanity  after  another,  and 
 by  them  to  amufe  the  foul,  and  divert  it  from 
 reflecting  upon  its  management,    or  (o  much  as 
 
 looking 
 
confidering  our  Ways.  95 
 
 looking  at  thefe  ways  in  which  it  is  running  with 
 fuch  fooltfh  precipitancy  and  hafte. 
 
 Or,  2dly,  When  he  is  not  able  to  prevent  al- 
 together the  finner's  thinking  upon  his  latter  end, 
 nor  to  thicken  this  mift  fo,  but  that  the  flames  of 
 hell  and  the  terrors  of  an  invifible  world  pierce 
 fometimes  through  it,  and  the  bottomlefs  pit,  a- 
 bout  which  he  is  fo  thoughtlefs  fporting  himfelf, 
 -lays  open  fomething  of  its  horror  and  dread  to  his 
 eyes ;  when  he  cannot  fo  far  impofe  upon  the 
 foul,  but  that  the  rivers  of  pleafures  which  over- 
 flow in  heaven,  and  the  joys  of  an  immortal  life 
 appear  defirable  and  lovely  to  it,  and  make  it 
 breathe  out  Balaam's  wilh,  "  May  I  die  the  death 
 "  of  the  righteous  :"  then  our  cunning  and  de- 
 ceitful adverfary  endeavours  to  flatter  the  finner 
 with  peace  in  the  latter  end,  though  he  be  not 
 over  hafty  in  running  the  ways  of  God's  com- 
 mands;  he  urges  a  death-bed  repentance,  which 
 may  bring  to  heaven  without  lofing  the  enjoyments 
 of  this  prefent  life  ;  and  prefleth  home  the  argu- 
 ments which  too  too  much  prevail  upon  corrupted 
 natures,  to  delay  the  abandoning  the  pleafures  of 
 fin,  and  the  beginning  the  Chriftian  courfe,  with 
 the  hopes  of  ftill  abundance  of  time  beforehand 
 for  that  exercife,  till  at  laft,  the  poor  deluded 
 foul  hath  its  days  cut  fhort,  and  drops  into  the 
 horrible  pit,  without  ever  any  more  fpace  to  re- 
 pent. 
 
 It  is,  upon  thefe  accounts,  my  purpofe  in  this 
 difcourfe,  by  the  afliftance  of  God's  holy  and  gra- 
 cious fpirit,  to  endeavour,  both  to  perfuade  us  to 
 a  ferious  confideration  as  to  our  conduit  while 
 upon  this  earth;  and,  fince  on  it  depends  all  that 
 is  included  in  an  eternity  of  the  nobleft  happinefs, 
 or  the  greatcft  extremity  of  torment  and  mifery, 
 with  the  plaln-iift1  to  "  think  upon  our  ways,  and 
 "  turn  our  feet  to  God's  teftimonies;"  and  alfo 
 
 ***  to 
 
9  6  The  Duty  of 
 
 to  apply  ourfelves  to  work  this  only  important 
 work  "  while  it  is  to  day,"  to  fet  about  it  imme- 
 diately, to  run  in  this  race  with  unwearied  ardour 
 and  diligence;  and  never  to  be  diverted  from  it 
 by  the  numerous  amufements  and  childifh  toys, 
 thefe  dangerous  fnares  of  a  tempting  world  ;  never 
 to  be  prevailed  upon  to  delay  to  another  feafon, 
 what  ought  certainly  to  be  our  firft  bufinefs,  to 
 c<  make  hafte,  and  not  to  delay  to  keep  his  com- 
 cc  mandments." 
 
 This  pfalm  confifts  moftly  of  earneft  petitions 
 which  the  pfalmift  puts  up  to  God,  of  which  there 
 is  a  great  variety  in  it  ;  but  all,  I  think,  tending 
 to  this  purpofe,  that  he  might  have  his  under- 
 ftanding  enlightened  to  behold  the  beauty  and  ex- 
 cellency of  religion,  and  his  will  powerfully  in- 
 clined to  obferve  ail  the  righteous  judgments  there- 
 of ;  together  with  many  of  his  refolutions  for  that 
 end,  and  fome  account  of  his  own  practice  in 
 obedience  to  the  divine  law,  and  of  the  temper 
 of  his  foul,  with  the  methods  by  following  of 
 which  he  arrived  to  it.  Of  this  laft  kind  are  the 
 words  which  I  have  now  read,  and  in  them  we 
 may  take  notice  of  thefe  things  following. 
 
 i.  We  have  the  pfalmifVs  awakening  out  of  a 
 fieep  he  had  been,  for  a  confiderable  time,  over- 
 whelmed by.  He  had  lived  in  too  much  floth, 
 without  fo  ferioufly  thinking  upon  his  goings  ; 
 and  though  poflibly  he  might  be  running  fail:  e- 
 nouorh,  yet  it  was  in  a  hurry  and  confufion,  like 
 one  in  a  dream,  without  any  reafonable  defign, 
 and  ignorant  of  the  meafures  he  was  purfuing  : 
 Nov/  he  bethinks  himfelf,  and  flops  till  he  calmly 
 confider  the  iiTue  of  things,  and  the  end  of  the 
 paths  which  he  was  treading  ;  and  fearches  more 
 accurately  into  the  pretenfions  unto  happinefs  and 
 valuable  'good,  which  the  world  and  the  offers  of 
 fin  made^  and  confiders  the  various  arts  whereby 
 
 he 
 
eonfiiering  our  Ways.  9  7 
 
 he  had  been  hitherto  enfnared.  The  word  tran- 
 flated  thought,  according  to  the  grammatical  con- 
 struction of  it  in  the  Hebrew,  fignifies  not  a  tran- 
 fient  view  and  a  flight  examination,  but  a  deep 
 ferious  meditation  upon  his  ways,  upon  which 
 his  foul  was  fixed,  and  employed  all  its  powers 
 and  Strength. 
 
 2dlv,  We  have  the  effect  which  this  had  upon 
 him,  "  and  turned  my  feet  unto  thy  testimonies." 
 I  need  fcarce  put  you  in  mind,  that  both  a  reli- 
 gious and  ungodly  life  are  exprelTed  in  fcripture 
 by  going,  running,  w;  Iking,  to  point  out  to  us 
 the  agency  of  the  foul,  particularly  its  active 
 power,  the  will,  therein,  and  alfo  the  progrefs 
 that  it  naturally  makes  in  them:  for  the  longer 
 a  perfon  hath  been  engaged  in  >he  divine  life,  or 
 the  greater  continuance  he  hath  made  in  the 
 <6  tents  of  fin,"  he  will  be  the  farther  arrived,  and 
 have  made  higher  advances  either  in  virtue  or 
 vice.  Upon  which  account,  the  pfalmiit  very 
 fitly  expreffeth  this  change,  which  confideranon 
 and  thought  made  upon  him,  by  "  turning  his  feet 
 "  to  God's  teftimonies."  He  altered  the  courfe 
 he  had  formerly  taken,  gave  his  foul  a  quite  con- 
 trary election,  and  made  his  love,  hatred,  af- 
 fection and  efteem  point  to  intirely  different  airths. 
 
 I  cannot  but  take  notice,  that  the  tranfition 
 which  is  made  in  the  text,  from  the  occafion  of 
 this  akeration,  "  I  thought  on  my  ways,"  to  the 
 change  itfelf,  is  very  lofty  and  elegant.  He  does 
 not  tell  us,  that,  after  a  review  of  them,  he  faw 
 the  foily  and  danger  of  fin,  the  debafednefs  of  its 
 pleafures,  and  the  poifon  of  all  its  delights  ;  or 
 that,  upon  a  fearch  into  God's  law,  he  was  con- 
 vinced, that  what  he  imagined  fo  fevere,  rigid 
 and  frightful  before,  was  now  all  amiable  and 
 lovely  j  no,  but  immediately  adds,  "  I  turned 
 u  my  feet  unto  thy  teftimonies,"     Than  which 
 
 Vol.  II.  E  I 
 
98  The  Duty  of 
 
 I  can  conceive  nothing  more  noble  or  ftrong  ;  for 
 it  emphatically  fays,  that  there  was  no  need  to  ex- 
 prefs  the  appearance  his  ways  had  when  once  he 
 thought  upon  them:  what  muft  be  the  confe- 
 quence  of  his  deliberation  was  fo  plain,  namely,  that 
 fin  neverprevails  but  where  it  is  mafked  over  with 
 fome  falfe  beauties,  and  the  inconfiderate  foolifh 
 finner  creduloufly  gives  ear  to  its  inchantments, 
 and  is  not  at  pains  and  care  to  enquire  into  them  > 
 for  a  deep  thorough  fearch  would  foon  difcover, 
 that  its  faireft  appearances  are  but  lying  vanities, 
 and  that  he  who  is  captivated  with  that  empty 
 fhow,  is  in  the  fame  circumftances  with  a  perfon 
 in  a  dream,  who  can  pleafe  himfelf  with  his  fan- 
 cy only  while  afleep,  and  that  his  awakening  out 
 of  it  no  fooner  or  more  certainly  difcovers  the 
 cheat,  than  a  ferious  thinking  upon  the  ways  of 
 iniquity  and  rebellion  againft  God,  will  manifeft 
 the  fatal  madnefs  of  men  in  ever  purfuing  them. 
 Sin  is  like  an  enemy  coming  into  the  army  in  dif- 
 guife,  who,  however  craftily  he  may  lay  his  mea- 
 fures,  and  with  impudence  pretend  to  be  a  friend, 
 yet  he  can  only  pafs  upon  the  eafy  or  negligent 
 centinel,  and  will  be  found  out  to  be  a  fpy  by  the 
 diligent  and  adtive,  who  takes  off  the  vizard,  and 
 dives  into  the  bottom  of  the  contrivance :  fo  it  is 
 for  want  of  confideration,  that  what  is  really  an 
 enemy  to  God,  and  hateful  and  provoking  to  our 
 Maker,  can  ever  be  received  or  carefled  by  us  as 
 our  friend,  or  as  tending  to  promote  our  abiding 
 pleafure  and  true  intereit. 
 
 3dlv,  In  the  text  we  have  the  fixednefs  of  the 
 pfalmift's  refolution,  and  his  putting  it  Immedi- 
 ately in  practice,  "  I  made  hade  and  delayed  not." 
 After  he  had  got  a  view  of  his  foregoing  life  in  its 
 true  colours,  and  had  impartially  fearched  into  it, 
 he  beheld  fo  many  and  fo  impprtant  arguments  for 
 his  changing  it,  and  beginning  a  nobler,  even  a 
 
 divine 
 
confulering  our  ffl'rays.  99 
 
 divine  life,  that  he  did  not  linger  to  make  a  treaty 
 with  fin,  or  fuffer  himfelf  any  longer  to  be  be- 
 witched by  it.  He  faw  that  religion  was  too  love- 
 ly, its  ways  too  full  of  pleafantnefs  and  peace,  to 
 leave  it  poflible  for  him  to  make  over  much  hafte 
 in  entering  upon  them,  and  that  he  could  never 
 run  with  vigour  enough,  or  outdo  and  overheat 
 himfelf  in  afpiring  after  fo  exalted  a  happinefs,  as 
 the  laws  of  God  afforded  to  all  who  diligently  o- 
 beyed  them  :  the  vilenefs  and  difgraceful  nature 
 of  fin,  with  its  terrible  confequences,  the  anger 
 of  a  God,  and  the  flaming  fire  of  his  vengeance, 
 were  too  dreadful  for  him  to  be  lazy  and  languish- 
 ing in  fleeing  from  fuch  mighty  wrath  ;  and  there- 
 fore he,  with  as  much  hafte,  fled  from  the  ways 
 ■of  tranfgreflion  and  difobedience,  as  the  frighted 
 Ifraelites  did  from  the  tabernacles  of  Korah,  Da- 
 than  and  Abiram,  when,  as  it  is,  Num.  16.  34. 
 *'  All  Ifrael  that  were  round  about  them  fled  at 
 <c  the  cry  of  them  ;  for  they  faid,  Left  the  earth 
 <6  fwallow  us  up  a]fo." 
 
 From  the  text,  thus  explained  in  fome  mea- 
 sure, we  may  remark  thefe  two  doctrinal  truths. 
 
 I.  That  as  a  ftupid  unconcernednefs  about  our 
 management  and  neglecl  of  ferious  thought,  is 
 one  great  fource  of  the  wickednefs  and  folly  of 
 men,  and  the  eternal  ruin  of  many  fouls;  fo  it 
 muft  be  highly  reafonable,  and  would  prove  of  in- 
 conceivable advantage  with  refpedt  to  our  ever- 
 laltmg  concerns,  that  we  fhould  deliberately  and 
 calmly  examine  our  ways,  confider  the  nature  of 
 them,  and  take  an  attentive  profpedt  of  their  end 
 and  iffue. 
 
 2dly,  That  if  we  would  improve,  to  any  valu- 
 able purpofes,  a  conviction  of  the  excellency  of 
 religion,  and  of  the  exceeding  greatnefs  and  per- 
 fection of  that  reward,  which  all  who  fincerely 
 keep  God's  commandments  (hall  alfuredly  be 
 E  2  crowned 
 
 / 
 
ioo  The  "Duty  of 
 
 crowned  with  ;  and  of  the  abfolute  neceflity  there 
 is  for  abandoning  the  deceitful  pleafures  of  fin, 
 and  complying  with  the  word  cr  grace  preached 
 in  the  gofpel  ;  then  we  muft  no  longer  abide  a- 
 mongft  the  tents  of  rebels,  but  immediately  with- 
 out any  delay,  enter  upon  a  religious  life,  and 
 "  make  hafte  to  keep  all  the  commandments  of 
 "  God." 
 
 I  begin  with  the  firft,  namely,  That  as  a  ftu- 
 pid  unconcernednefs  about  our  management  and 
 neglect  of  ferious  thought,  is  one  great  fource  of 
 the  folly  and  wickednefs  of  men,  and  the  eternal 
 ruin  of  many  fouls;  (o  it  muft  be  highly  reafon- 
 able,  and  would  prove  of  inconceivable  advantage 
 with  refpecl:  to  our  everlafting  concerns,  that  we 
 fhould  deliberately  and  calmly  examine  our  ways, 
 confider  the  nature  of  them,  and  take  an  atten- 
 tive profpe£t  of  their  end  and  iffue. 
 
 True  religion  is  afraid  of  none  fo  much  as  the 
 ignorant  and  blind  ;  fhe  defires  not  that  any 
 fhould  irnpofe  upon  themfelves  by  precipitancy  and 
 rafhnefs  ;  but  calls  upon  iinners  to  examine  her 
 offers,  to  fearch  into  the  beauty  and  gain  of  god- 
 linefs,  as  what  will  engage  them  to  break  off  their 
 iniquities  by  repentance.  Hence  it  is  the  earneft 
 deiire  of  God,  that  iinners  would  not  take  hmfty 
 meafures,  but  deliberately  think  what  will  tend 
 moft  to  their  own  hippinefs  and  peace:  and  it  is 
 his  complaint  that  they  do  otherwife,  Deut.  32. 
 28,  29.  '*  For  they  are  a  nation  void  of  counfel, 
 i€  neither  is  there  any  underftanding  in  them.  O 
 "  that  they  were  wife,  that  they  underftood  this, 
 4C  that  they  would  confider  their  latter  end  !  [fa. 
 4C  1.  3.  The  ox  knoweth  his  owner,  and  the  afs 
 "  his  mafter's  crib  ;  but  Ifrael  doth  not  know, 
 cc  my  people  doth  not  confider:"  and  the  defect 
 in  this  is  afligned  as  the  rife  of  the  want  cf  due 
 regard  to  God  and  his  laws  in  men,  Eccl.  5.-1; 
 
 '•Keep 
 
considering  our  Ways.  I  o  I 
 
 <c  Keep  thy  foot  when  thou  goeft  into  the  houfe 
 "  of  God,  and  be  more  ready  to  hear  than  to  give 
 M  the  facrifice  of  fools  \  for  they  confider  not  that 
 11  they  do  evil." 
 
 I  fhall,  in  difcourfing  upon  this  fubjeit,  do 
 thefe  things  fhortly. 
 
 1 .  I  fhall  offer  fome  confiderations  to  prove  how 
 reafonable  it  is  for  us  to  apply  ourfelves  to  this 
 duty,  namely,  to  meditate  with  attention  and 
 carefulnefs  upon  our  ways,  to  examine  the  objects 
 which  we  fo  eagerly  purfue,  and  the  pleafures  we 
 are  fo  fond  of,  to  fearch  diligently  our  whole  ma- 
 nagement, and  confider  what  the  end  of  all  thefe 
 things  will  be,  left  we  be  foolifhly  neglecting  our 
 only  enduring  intereft,  and  be  rufhing  headlong 
 upon  deftru&ion  and  death. 
 
 2.  I  fhall  propofe  a  few  directions  in  order  to 
 our  thinking  the  moreufefully  upon  our  ways,  and 
 with  the  lefs  hazard  of  being  deceived  in  our 
 judgments  about  them. 
 
 Laftlv,  I  (hail  mention  a  practical  inference 
 or  two  from  what  fhall  be  faid. 
 
 i.  This  duty  of  ferious  confideration  is  (q  in- 
 difputably  reafonable,  that  though  it  be  feki  a 
 practifed  in  a  due  manner,  vet  few  will  be  fo  im- 
 pudent and  brutiih  as  to  den,  that  it  ought  to  be 
 otherwife.  God  hath  given  us  rational  natures 
 and  faculties,  wherebv  we  are  exalted  above  the 
 beafts  that  perifh,  by  which  we  can  difcern  dan- 
 gers afar  off,  and  take  me.;fures  to  prevent  them  ; 
 and  can  fee  apromifed  land,  look  to  a  diitant  hap- 
 pinefs,  and  purfue  thefe  ways  th,u  lead  to  it.  It 
 is  confideration  which  diftingujfheth  us  from  the 
 brutiih  part  of  the  creation,  and  elevate th  us.  high- 
 er than  they  who  are  under  the  government  of 
 their  fenfes,  and  determined  and  guided  o;  thi  ir 
 diclates  ;  and  can  we  think  of  fo  iar  degrading 
 our  natures  and  debating  ourfelves  as  to  bfcp  le 
 E  3  ii.s.e 
 
102  The  "Duty  of 
 
 like  them  :  now,  does  not  the  eafie  fool  really  for 
 who  gives  credit  to  every  alluring  temptation, 
 and  yields  to  its  embraces,  without  ever  think- 
 ing whether  he  may  not  be  grafping  devouring 
 fire  into  his  bcfom,  which  will  rage  in  his  bowels 
 for  ever,  and  be  entering  into  the  fatal  meafures 
 of  his  mortal  adverfary  ?  It  is  beyond  doubt  that 
 poifon  may  be  fweet  in  the  mouth,  and  gilded 
 over  fo  as  not  to  be  difcerned  till  we  lay  it  open 
 and  diligently  examine  it  ;  and  uninterrupted  ex- 
 perience, as  well  as  the  nature  of  the  things,  may 
 convince  us,  that  fair  enough  offers  may  be  made 
 by  a  project  that  will  in  the  event  prove  not  only 
 vanity,  but  mifery  and  death,  that  the  way  which 
 leads  to  life  may  be  narrow  and  rugged  at  the  ftrft 
 view,  while  the  path  that  carries  to  dellrucTtion 
 is  broad  and  pleafant :  and,  I  am  fure,  the  leaft 
 we  can  do  as  men,  is  not  to  embrace  any  offers 
 that  are  made  us  by  the  world,  or  the  god  of  it 
 the  devil,  till  we  take  fome  time  to  hear  the  ob- 
 jections that  ly  againft  them  :  what  can  be  more 
 unworthy  of  a  rational  foul,  than,  like  our  firft 
 parent  Eve,  to  eat  the  forbidden  fruit  becaufe  it 
 was  "  pleafant  to  the  eve,'3"  and  by  its  outfide 
 "  good  for  food,"  to  be  led  captive  by  our  cor- 
 ruptions at  their  pleafure,  and,  being  kept  in  a 
 conftant  hurry  and  difcompofure  of  mind  by  one 
 vain  thought  which  iucceeds  to  another,  never  to 
 look  about  us,  to  fee  if  we  may  not  unawares  be 
 enfnared  by  the  enemy  and  kept  in  bondage  by 
 him,  while  we  hug  ourfelves  in  our  chains,  and 
 know  not  that  we  are  miferable  ?  Befides,  as  our 
 fpirits  are  immortal,  their  happinefs  cannot  con- 
 fix in  the  things  that  are  temporal,  the  allure- 
 ments of  a  perilling  world  :  which  makes  it  ab- 
 folutely  neceffary  for  us,  that  we  fhould  not  reft 
 fatisfied,  and  inconfiderately  take  up  with  what 
 may  pleafe  us  for  a  feafon,    without  examining 
 
 the. 
 
con fidering  our  Ways.  1 03 
 
 the  influence  that  it  has  upon  the  endlefs  ages, 
 and  our  condition  then.  How  fhameful  as  well 
 as  dangerous  (hould  we  account  it  to  aft  with  fo 
 little  reafon  and  judgment,  and,  through  our 
 whole  life,  do  what  we  would  think  foohfh  and 
 unwife  in  any  perfon  with  refpect  to  his  lower 
 and  lefs  valuable  concerns  ?  and  this  efpecially, 
 when  we  every  day  fee  that  this  earth  is  not  our 
 habitation,  but  the  way  to  another  ftate,  the  moft 
 robuft  and  vigorous  yielding  to  the  ftroke  of  death, 
 which  cuts  down  fome  while  in  the  bloom  of  a 
 flourilhing  youth,  or  in  old  age  they  certainly 
 wither  and  flirink  away:  "Our  fathers  where 
 "  are  they  ?  and  the  prophets  do  they  live  for  e- 
 cc  ver  ?"  Now,  what  madnefs  muft  it  be  to  drop 
 into  the  grave,  without  ever  having  thought  be- 
 forehand that  all  our  glory  and  beauty,  together 
 with  the  numerous  vanities  we  fo  eagerly  purfued, 
 were  to  be  laid  low  in  the  duft,  and  moulder  in 
 that  houfe  appointed  for  all  living  ?  The  confide- 
 ration  hereof  ought  to  make  every  perfon,  who 
 would  act  wifely,  put  the  fame  queftion  to  him- 
 felf,  with  regard  to  the  leaft  proje£t  he  defigns 
 and  each  ftep  he  takes,  which  God  afks  at  the 
 falfe  prophets,  Jer.  5.  3L  "  The  prophets  pro- 
 **  phefy  falfly,  and  the  priefts  bear  rule  by  their 
 cc  means,  and  my  people  love  to  have  it  fo :  and 
 M  what  will  ye  do  in  ihe  end  thereof?" 
 
 But  in  the  iecond  place,  as  we  ftould  be  moved 
 to  "  think  upon  our  ways,"  becaufe  confuieration 
 is  fo  intirely  agreeable  to  the  nature  of  our  fouls, 
 and  the  neglecting  it  muft  be  a  proof  that  we  have 
 abandoned  reafon,  and  are  flaves  to  the  inferior 
 appetites  :  fo  we  fhould  be  powerfully  engaged 
 hereto  by  the  vaft  importance  that  it  is  of  to  our 
 greateft  imaginable  concerns,  what  way  we  are 
 going  in,  and  whither  thefe  paths  lead.  If  we  had 
 any  confideration  hereof,  how  diffident  would  we 
 E  4  be 
 
1 04  The  Duty  of 
 
 be  of  what  we  do,  and  accurately  notice  every 
 frep  we  make  r  It  is  fomething  excufable  in  men, 
 to  fjfRr  themfelves  to  be  over  reached  or  diiap- 
 pointed  through  their  negligence  and  inadvertency 
 in  any  inconhJerable  trifle,  in  a  bufinefs  of  no 
 great  moment,  and  a  lofs  which  they  can  eafily 
 bear ;  and  were  our  fouls  to  return  unto  the  womb 
 of  nothing,  at  the  fame  time  thefe  tabernacles  of 
 clay  are  diffolved,  mankind  needed  not  vex  them- 
 felves with  the  fears  of  what  were  to  come,  give 
 any  interruption  to  their  prefent  er.jovmcnts,  or 
 c<  mix  trembling  with  their  mirth  ;"  they  might, 
 like  the  little  infects,  fport  away  their  fhort  lives 
 in  a  warm  fun,  and  never  think  upon  their  way-s, 
 becaufe,  at  the  word,  any  temporal  evil  that 
 might  have  been  prevented  by  their  watching  and 
 meditation,  could  be  of  no  great  moment,  nor 
 could  a  miftake  in  their  management  prove  dan- 
 gerous :  but,  alas,  it  is  quite  otherwife  with  us, 
 %i  all  our  ways  are  before  the  eves  of  the  Lord, 
 M  and  he  pondcrcth  ail  our  goings"  they  lead  to 
 an  eternity,  and  by  them  we  will  either  afcend 
 unto  the  tabernacle  of  God,  to  dwell  in  his  holy 
 hill,  or  go  down  into  the  fides  of  the  bottomlefs 
 pit,  and  be  at  length  irrecoverably  plunged  into 
 that  boundlefs  fea  of  fire  and  of  biimitone.  Death 
 is  the  gate  into  a  world  where  "the  tree  mud  infal- 
 u  libly  1}  as  itfalleth,"  and  then  we  are  to  be  receiv- 
 ed into  tl  e  (an&uary  of  immortality,  and  feated  in 
 the  m .inhons  of  happinefs  and  honour, or  thruft  in- 
 to the  pnfon  of  fhame  and  torment,  4t  according 
 *'  to  the  deeds  done  in  the  body  :*'  and  {hall  we  be 
 thoughtlefs  about  our  ways,  upon  which,  fo  much, 
 even  our  all,  the  foul  itfelf,  foleh  depends?  If 
 we  confidered  that  every  ftep  we  take  upon  earth, 
 will  either  add  to  the  brightnefs  of  the  glory,  and 
 heighten  chat  noble  jo-  ,  which  the  perfecT:  and 
 the  upright  man  {hall  dwell  in  the  mid  ft  of;  or 
 
 increafe 
 
confiiertng  our  Ways*  1 05* 
 
 increafe  the  violence  of  the  furious  florin,  where- 
 in the  wicked  fhall  be  driven  away  at  death,  and 
 prove  fo  much  fuel  thrown  into  his  hell  ;  would  not 
 we  ffave  a  careful  anxiety  about  all  our  goings, 
 and  think  it  our  duty  to  examine  the  tendency 
 of  each  of  them  ?  A  perfon  may  inadvertently 
 let  fome  little  counterfeit  money  pafs  upon  him, 
 who  yet  may  be  induftrious  and  diligent  in  his 
 bufinefs  in  the  general  \  but  how  very  a  mad- man 
 would  he  be,  that  fhould  rafhly  fet  his  hand  to  a 
 paper  that  might  deprive  him  of  his  eftate  and 
 life  too,  without  fo  much  as  being  at  the  pains  to 
 lead  it  ?  and  is  he  not  infinitely  more  a  fool,  wTho 
 takes  not  heed  to  the  choice  he  makes,  when  it 
 is  of  fuch  a  life  or  death,  which  are  fet  before 
 him  ?  we  are,  while  in  this  earth,  either  pluck- 
 ing fruit  from  the  tree  of  life,  or  fucking  in  poi- 
 fon  which  will  prove  rottennefs  to  our  bones,  and 
 canker  our  vitals  :  and  how  unreafonable  is  it 
 then,  to  catch  fo  greedily  at  every  appearance  of 
 pleafure  and  good,  which  endeavours  to  infinuate 
 itfelf  into  our  affection  and  efteem,  while  hell 
 and  death  may  be  its  dreadful  attendants  to  rufh 
 in  with  it  ?  and  how  watchful  a  guard  ought  we 
 to  keep  over  our  hearts  and  lives,  when  (o  very 
 much  depends  upon  them  ? 
 
 But  further,  we  are  not  to  look  upon  ourfelves 
 as  if  we  had  the  difpofal  of  our  own  condition, 
 and  could  be  happy  or  run  away  from  mifery 
 without  the  affiftance  of  another:  no,  we  (land 
 in  a  relation  to  a  God  who  is  higher  than  the  hea- 
 vens, and  the  fceptre  of  whofe  empire  equally  di- 
 rects and  governs  through  every  part  of  the  cre- 
 ation ;  and  fince  thefe  ways  of  ours  are  far  from 
 being  indifferent  to  him,  and  confequently  they 
 mull:  be  of  the  utmoft  concern  to  all  his  creatures ;. 
 according  as  we  walk  we  are  happy  and  fafe  in  a 
 friendfhip  which  hell  and  all  its  devils  can  never 
 E  5  deprive; 
 
ro6  T'/:e  "Duty  of 
 
 deprive  us  of,  and  have  a  title  to  the  protection 
 of  an  everlafting  arm  always  underneath  us,  or 
 we  make  him  our  enraged  enemy,  to  purfue  us 
 with  deftruction,  and  to  glory  in  our  calamities^ 
 and  to  laugh  when  our  fear  cometh  :  what  amaz- 
 ing ftupidity?  how  inexcufable  floth  muft  it  then 
 be,  not  to  think  upon  thefe  ways  ?  Our  Saviour 
 lays  it  down  as  indifputable,  Luke  14.  31.  that 
 a  king,  in  any  tolerable  meafure  wife,  will  not 
 rafniy  engage  in  a  war,  or  carelefly  provoke  an 
 enemy,  but  will  deliberately  conlider  his  own 
 ftrength,.  and  fee  "whether  he  be  able  with  ten 
 <c  thoufand  to  meet  him  who  cometh  againft  him. 
 "  with  twenty  thoufand?"  Now,  how  incom- 
 parably greater  reafon  have  we  not  to  move  on 
 m  a  way,  till  we  know  if  we  (ball  therein  meet 
 with  God  as  an  enemy,  and  run  upon  the  thiclc 
 bodes  of  his  bucklers  ?  Unthinking  finner  !  doft 
 thou  look  up  to  the  heavens  which  his  fingers 
 have  made,,  and  which  he  can  as  eafily  fhake  in- 
 to pieces  as  he  now  fuftains  and  preferves  them  ?■ 
 Canft  thou  view  the  fun,  that  vaft  mafs  of  fire, 
 by  letting  fall  a  few  drops  from  which  he  can- 
 kindle  this  earth  into  a  flame,  and  confume  it  to- 
 gether with  its  inhabitants  ?  and  fhouldft  not  thou- 
 diligently  think  whether  thou  be  walking  in  the. 
 path  of  life  that  leads  to  his  favour,  or  ftupidly  pro- 
 voking him  to  anger,  and  running  in  the  paths  of 
 enmity  and  difobedience  ?  How  juftly  does  God 
 himfelf  move  flnners  to  this  duty  from  the  confi- 
 deration  of  his  terrors  ?  Pfal.  50.  21,  22. .  "  Thefe 
 ct  things  haft  thou  done,  and  I  kept  filence;  thou 
 "  thoughteft  that  I  was  altogether  fuch  an  one  as 
 c;  thyfelf :  but  I  will  reprove  thee,  and  fet  thern 
 "  in  order  before  thine  eyes.  Now  confider  this, 
 M  ye  that  forget  God,  left  I  tear  you  in  pieces, 
 u  and  there  be  none  to  deliver."  And  as  it  is,. 
 Lfa.  45^  9.  "  Wo  unto  him  that  ftriveth  with  his 
 
 "  Maker  : 
 
considering  our  Ways.  107 
 
 "  Maker:  let  the  potflierd  ftrive  with  the  pot- 
 "  fherds  of  the  earth  ;  fhall  the  clay  fay  to  him 
 "  that  fafhioneth  it,  What  makeft  thou  ?  or  thy 
 "  work,  he  hath  no  hands?"  In  a  word,  though 
 reafon,  and,  which  is  a  far  brighter  light,  the 
 revelation  of  Chrift,  did  not  aflure  of  thefe  im- 
 portant, thefe  inconceivably  momentous  confe- 
 quences,  of  the  ways  we  are  walking  in,  and 
 how  much  depends  upon  them,  the  very  poftibi- 
 lity  of  fuch  awful  truths  might,  I  think,  make  us 
 tremble  every  ftep  we  take,  and  fhould  certainly 
 engage  us  often  to  refiecT:  upon  our  life  in  the 
 world,  and  with  the  pfalmift,  to  "  think  upon 
 "  our  ways."     But, 
 
 3dly,  Another  very  ftrong  argument  for  dili- 
 -gence  and  conftancy  in  this  duty,  arifeth  from  a 
 confideration  of  the  circumftances  we  are  placed 
 in,  namely,  that  we  are  furrounded  with  errors 
 and  deceits ;  and  how  eafily  we  are  cheated  by 
 them,  without  a  ferious  examining  of  our  ways, 
 and  a  being  eyer  upon  our  guard.  We  are  in  a 
 world  that  is  filled  with  temptations  to  fin,  and 
 crooked  paths  are  every  where  fcattered  through 
 it,  which  yet  look  ftraight  and  fair  till  we  ap- 
 proach nearer  and  come  towards  the  end  of  them* 
 What  a  croud  of  various  lufts  and  pleafures  throng 
 in  upon  the  foul,  all  of  them  in  difguife  ;  and  an 
 artful  devil  varnifhing  over  the  bitternefs  and  poi- 
 fon  of  them,  whereby  they  fmoothly  Aide  down, 
 and  are  rolled  under  the  tongue  as  a  fweet  and 
 delicious  morfel  ?  Satan  is  an  experienced  adver- 
 fary,  and  learned  in  all  the  arts  of  guile  and  fub- 
 tilty  ;  he  can  cover  with  the  faireft  pretences  to 
 advantage  and  gain,  what  in  the  mean  time  he  is 
 defigning  to  ruin  the  foul  by,  and  is  improving  to 
 its  irrecoverable  lofs  :  how  vaftly  different  doe:,  he 
 make  his  allurements  appear,  when  they  carefs 
 and  flatter  the  foul,  from  what  they  will  be,  when 
 
 in 
 
io8  The  Duty  of 
 
 in  the  end  they  (hall  each  of  them  hatch  a  cock- 
 a:;  ice,  and  a  fier)  flying  ferpent  to  fting  the  Tin- 
 ner etemalh  who  indulged  himfeir  in  them  r  The 
 in.  th  and  jollity  of  unthinking  mad-men,  the  ex- 
 celled of  riot  wherein  the  vicious  wallow,  and  the 
 falfe  fecurity  and  calm  of  an  ungodly  feared  con- 
 fcience,  mine  during  the  night  of  error  with  e- 
 H  J  :h  of  brightnefs,  to  make  them  pleating  to  the 
 Carnal  mind:  the  gains  of  oppreffion  and  fraud, 
 the  riches  and  hon  urs  which  may  be  the  pur- 
 chafe  of  treachery  and  wicke. mefs,  are  fo  coloured 
 over  by  fa  tan,  that  it  is  difficult  to  difcover  the 
 blemifhes,  and  find  out  the  lurking  viper,  or  the 
 detd  fie  which  will  poifon  and  fpoil  thefe  empty 
 fading  joys  ;  yea,  fo  far  will  he  beguile  oftentimes 
 the  foul,  as  to  make  it  fancy  that  it  is  walking 
 in  a  quite  contrary  road  to  the  real  one,  and  that 
 it  is  moving  towards  heaven  and  h  .ppinefs,  while 
 it  is  in  truth  running  with  all  its  might  into  hell. 
 NowT,  the  confideration  of  thefe  things  calls  with 
 a  loud  voice  upon  us  to  "  keep  our  hearts  with 
 "  all  keeping,"  and  readily  comply  with  the  apo- 
 ftle's  exhortation,  Heb.  3.  12,  13.  "  Take  heed, 
 '*  brethren,  left  there  be  in  any  of  you  an  evil 
 l<  heart  of  unbelief,  in  departing  from  the  living 
 <;  God.  But  exhort  one  another  daily,  while  it 
 46  is  called  to  day,  left  any  of  you  be  hardened: 
 44  through  the  deceitfulnefs  of  fin." 
 
 Glorified  fpirits  in  heaven,  that  happv  place 
 where  there  is  no  tempter,  nor  any  thing  that 
 c an  occafion  wandering,  where  all  clouds  are  e- 
 ternally  banifhed  by  the  light  of  God  and  of  the 
 Lamb,  need  not,  at  lean1  in  the  fame  manner,  as 
 in  our  text,  think  upon  their  ways  -,  becaufe  they 
 ever  iy  clearly  open  before  them,  and  while  run- 
 
 ig  to  do  the  pleafure  of  the   great  king,  they 
 
 eaiily  read  their  duty  and  fee  their  intereftj   but 
 
 upon  the  earth  are  like  travellers  furrounded 
 
confidently  our  Ways.  109 
 
 by  a  thick  mift,  in  continual  clanger  of  miftaking 
 our  way  ;    befide  that,   the  road   to  happinefs   is 
 but  one,  and  that  fo  confined,   that  by  departing 
 but  a  little  either  to   the  right   or   left  hand,  we 
 are  ready  to  fink  into  a  marifh  or  tumble  head- 
 long down  a  precipice;  and  therefore  furely  we 
 mutt  be  very'  unwife,    rafhly  to  venture  forward 
 in  the  dark,  and  run  on  without  thinking  upon 
 our  ways  that  are  fo  full  of  hazards.    It  might  be 
 excufable  in  the  matter  of  a  (hip,   when  in  an  o- 
 pen  fea  where  there  is  no  danger  of  lujking  rocks 
 to  fplit  it,  not  to  be  fo  folicitous  about  every  fmall 
 direction   he  gives   his  veiTel,    and   fo  anxioufly 
 careful  how  he  fleers  the  rudder  ;    but  would  it 
 not  be  the  extreme  of  folly,  in  a  narrow  tempef- 
 tuous  fea,  full  of  rocks  and  fhelves  every  where 
 fcattered,  to  behave  the  fame  way  then,  and  not 
 to  be  at  fome  more   pains  that   he  be  not  fhip- 
 wracked  ?    now,    what  is   this  world  but  a  boi- 
 flerous  raging  ocean,    where   every  thing  carries 
 the  utmoft  danger  to  the  foul  ;   and  where  fo  ma- 
 ny have  "  made  fhipwrack  of  the  faith,"  for  one 
 that  hath  been  fafely  landed   in   the  kingdom  of 
 righteoufnefs  and  peace  ?    Now,   if  we  would  a£t 
 like  men,  and  agreeable  to  any  meafure  of  rea- 
 fon,  can  we  think  it  fit  in  fuch  circumftances  to 
 divert  and  amufe  ourfelves  with  toys,  empty  bab- 
 bles that  are  only  fuitable   for  children,   to  wan- 
 der from  one  pleafure  to  another,   and  drive  away 
 thought  and  care  while  we  enjoy  health  and  pros- 
 perity, without  fo  much  as  looking  out  where  we 
 are,  or  enquiring  once  at  ourfelves  what  will  be 
 the  end  of  thefe  things  ? 
 
 The  very  atheift  himfelf,  if  he  be  not  utterly 
 deprived  of  any  fmall  remains  even  of  his  carnal 
 reafon,  will  acknowledge,  that,  in  many  things, 
 we  are  foon  impofed  upon,  and  are  filled  with  paf- 
 £ons  and  prejudices  :  and,  I  am  fure,  thisfhould 
 
 en- 
 
I  io  The  Ttuty  of 
 
 enforce  the  argument,  that  we  may  take  the  more 
 diligent  pains  in  thinking  upon  our  ways,  the  far 
 moft  numerous  part  of  mankind  are  led  by  fancy, 
 and  are  really  in  a  dream,  the  entertainments  and 
 pleafures  of  which  are  altogether  imaginary  :  and 
 Is  it  not  juft,  that  we  fhould  ftrive  to  awaken  our- 
 felves  while  it  is  yet  time,  and  do  the  work  of 
 the  day,  left  we  be  as  "  the  hungry  man,  Ifa.  29. 
 4C  8.  whodreameth,  and  behold,  heeateth;  but 
 u  he  awaketh,  and  his  foul  is  empty  ?" 
 
 And  to  conclude  this  argun.:nt,  when,  by  our 
 ways,  in  the  text,  we  are  to  underftand  our 
 whole  management,  and  every  circumftance  of  it, 
 our  projects,  deiires  and  inclinations,  the  many 
 pretenders  to  our  hearts,  fuch  things  as  eafily 
 prevail  upon  us,  and  which  have  the  greateft  in- 
 flence  on  our  actions ;  we  fhould  confider  that 
 we  are  all  in  an  enemy's  country,  in  the  midft  of 
 the  legions  of  darknefs  ;  and  this  fure  fhould 
 makes  us  extremely  cautious,  and  move  us  to  ex- 
 amine every  thing  with  the  moft  critical  exactnefs, 
 however  loud  pretences  it  may  make  to  be  our 
 friend,  and  that  it  comes  to  be  fubfervient  to  our 
 joy  and  peace.  This  is  the  wifeft  and  fafeft  courfe 
 for  fuch  that  are  walking  in  a  Lebanon,  which, 
 however  charming  it  may  be,  is  neverthelefs  filled 
 with  "  dens  of  lions  and  mountains  of  leopards. " 
 4.iWe  may  confider,  to  this  purpofe,  the  dread- 
 ful ftate  of  impenitent  thoughtlefs  finners,  and 
 how  much  the  torment  of  fuch  will  be  increafed 
 beyond  that  of  others  :  for  befide  the  heavy  pu- 
 nifhment  which  God,  the  juft  judge,  will  inflict 
 upon  fuch  a  contempt  of  his  powerful  vengeance, 
 it  being  the  greateft  indignity  we  can  well  fuppofe 
 poffibleto  be  done  to  it,  not  fo  much  as  to  think 
 it  worthy  of  a  regard,  to  dread  his  anger,  or  va- 
 lue his  favour  fo  little,  as  not  to  think  upon  thefe 
 ways,  which,  according  as  they  are  agreeable  to 
 
 his 
 
confiderhig  our  Ways.  in 
 
 his  laws,  or  contrary  to  them,  entitle  to  his 
 friendfhip,  or  expofe  to  his  rage :  I  fay,  befide 
 this,  there  is  apunifhment  which  naturally  follows 
 from  the  ftupidity  of  the  tranfgreflbr,  and  is  ne- 
 cefTarily  included  in  the  nature  of  the  thing  :  a 
 feared  confcience,  that  never  reproached  the  man 
 for  his  folly  and  difobedience,  or  put  him  upon 
 enquiring  into  his  ftate,  will  in  hell  be  torn  open 
 with  the  greater  violence  -y  and  the  foul  muft  en- 
 dure the  more  terrible  convulfions,  when  all  its 
 crimes  {hall  be  fet  in  order  before  it,  without  a 
 poflibility  of  its  diverting  thefe  awful  and  tormen- 
 ting thoughts  for  fo  much  as  one  moment,  by  the 
 vanities  of  this  finful  life,  wherewith  it  kept  it- 
 felf  bufy  when  it  might  have  thought  upon  them 
 to  better  purpofe  :  the  lefs  that  he  confiders  his 
 ways  now,  the  more  torturing  will  the  horrors  of 
 them  be,  when  God  will  force  them  in  upon  the 
 foul  by  his  almighty  irrefiftible  power.  O  how 
 inconceivable  will  be  the  agony  of  the  fright  and 
 furprize,  that  an  unthinking  finner  (hall  be  amaz- 
 ed with,  who  fported  away  his  days  in  pleafureand 
 mirth,  and  never  had  a  ferious  thought  of  his  lat- 
 ter end,  when  he  fhall  drop  into  hell,  and  never  be 
 awakened  into  confideration,  till  the  flames  of 
 that  unquenchable  fire  pierce  into  every  part  of  him, 
 and,  by  the  fulnefs  of  torment,  leave  no  place 
 any  more  for  ftupidity  and  unconcernednefs  ?  It 
 is  true,  all  who  are  condemned  to  be  inhabitants 
 of  that  miferable  prifon  will  be  filled  with  wrath 
 to  the  uttermoft,  and  nothing  fhall  be  there  but 
 forrow  and  wo  :  yet  there  will  be  a  peculiar  tor- 
 ture flowing  from  the  infinitely  different  views  of 
 things,  that  the  thoughtlefs  finner  fhall  then  have  : 
 and  the  terrors  of  the  firft  aftonifhment  upon  his 
 falling  into  the  bottomlefs  pit,  will  never  leffen  or 
 leave  him,  or  be  at  all  weakened  by  his  continu- 
 ance there  to  eternity  ^   but  the  peculiar  racking 
 
 pains 
 
1 1 2  The  T>uty   of 
 
 pains  of  a  foul,  roufed  up  from  a  pleafant  deceitful 
 dream,  and  a  falfe  calm,  and  thrown  into  the 
 abyfsof  darknefs  and  mifery,  will  uninterruptedly 
 attend  the  finner  who  does  not  now  think  upon  his 
 ways.      But, 
 
 5.  The  many  and  great  advantages  which 
 muft  follow  upon  a  ferious  confideration  of  our 
 ways,  ought  to  excite  us  tq  this  duty  :  and  this 
 argument  may  indeed  be  very  plain  to  people  of 
 whatfoever  difpofition.  The  atheift  himfelf, 
 who  ridicules  the  important  concerns  of  another 
 world,  and  imagines  fuch  credulous  and  eafy 
 who  give  any  belief  to  them,  I  fhould  think,  might 
 find  his  account  in  examining  into  his  principles 
 and  practice  :  for  if  there  will  be  ground,  found 
 'upon  a  fearch,  for  his  opinions,  and  if  they  can 
 abide  the  teft  of  reafon  and  enquiry,  then,  fure, 
 he  may,  with  the  more  eafe  and  quiet,  indulge 
 himfelf  in  all  his  pleafures,  and  abandon  religion 
 and  the  fervice  of  God,  without  thele  difturbing 
 fears,  and  anxious  thoughts,  which  often  break  in 
 upon  the  fecurity  of  the  in  oft  hardened  infidel  ; 
 but  whence  fuch  a  perfcn's  fhunning  to  enquire  in- 
 to his  ways  flows,  is  certain  from  our  Saviour's 
 reafoning,  John  3.  20,  21.  4C  For  every  one  that 
 cc  doth  evil  hateth  the  light,  neither  cometh  to  the 
 "  light,  left  his  deeds  fhould  be  reproved  :  but 
 cc  he  that  doth  truth  cometh  to  the  light,  that  his 
 <;  deeds  may  be  made  manifeft,  that  they  are 
 "  wrought  in  God."  In  fhort,  if  a  perfon  be 
 walking  in  the  ways  of  righteoufnefs  and  truth, 
 if  he  be  really  taking  fuch  meafures  as  will  at  length 
 iflue  in  his  own  true  intereft  and  honour,  thinking 
 upon  them  cannot  mifs  to  heighten  his  pleafure, 
 anting  from  the  fenfe  of  his  having:  made  a  wife 
 and  good  choice,  and  muft  quiet  and  calm  the 
 mind,  and  afford  it  the  greater  fatisfacfion  ;  and 
 the  deeper  we  eo,    the  more  lafting  contentment 
 
 will 
 
confiderlng  our  Ways.  1 1 3 
 
 will  arife  to  us:  but  if,  on  the  other  hand,  our 
 paflions  and  prejudices  have  clouded  the  under- 
 ftanding,  and  any  lufts  have  got  dominion  over 
 us  y  if  we,  inftead  of  moving  to  eternal  happinefs, 
 be  rather  running  farther  from  it,  then  certainly, 
 there  can  be  nothing  more  reafonable  than  to  ex- 
 amine ourfelves  and  our  ways,  as  being  the  only 
 method  left  to  prevent  our  utter  ruin. 
 
 You  fee  then,   thinking  upon  our  ways,   if  we 
 be  in  the  true  road  that  leads  to  life,  cannot  fail  of 
 fpreading  joy  and  contentment  over  the  foul,   and 
 it  will    animate   us  with  the  greater  chearfulnefs 
 to   run   vigor ufly  on    in   thefe  happy  paths  ;     the 
 fenfe  of  our  bleffed  ftate  will  bear  us  up  under  all 
 difcouragements,    and  prevent  wearinefs   or  lan- 
 guishing:   and  if,    on  the  other  hand,  we  be  re- 
 ady approaching   to  the   gates  of   eternal  death, 
 and  be  ready  to  drop  into  the  bottomlefs  pit  when- 
 ever God  cuts   the   thread  of  our  life,    tho'   the 
 knowledge  of  this    may  affect  us  with  pain,   and 
 difquiel   our   carnal   fecurity  ;     yet  he  mud  be  a 
 mad  man,   who  does  not  think  it  vaftly  better  to 
 be  awakened  out  of  his  dream,  when  it  may  be  a 
 mean  of  his  getting  free  of  that   miferable  ftate, 
 than  to  enjoy  a  little   longer  continuance  of  eafe 
 and  deceiving  peace,   to  end  in  an  irrecoverable  as 
 well  as  infinitely  momentous  lofs.     It  rruy  be  ac- 
 knowledged,   that   perfons  who  are  beyond  hope 
 of  remedy,    ana   condemned   to  eternal   defpair, 
 would  do  wifely,   if  it  were  in  their  power,  not  to 
 think   upon    their  ways:     but,    to  conclude  this 
 he  i,    "   bleffed  be  the  God   and  Father  of  our 
 "    Lord  Jefus  Qhrift,"    it  is  otherwife  with  us, 
 c<   who  have  yet  accefs  unto  the  grace  wherein  we 
 46    ftand;"   there  is  hope  in  a  merciful  God   and 
 a  mighty  Saviour,    if  we  will  but  think  upon  our 
 ways,   and  turn  from  fuch  of  them  as  are  at  the 
 fame  time  unrighteous  and  deftru&ive  to  ourfelves, 
 
 unto 
 
114  <TheT>utyof 
 
 unto  the  Lord  who  hath  abundance  of  companion, 
 and  plenteous  redemption  in  ftore  for  every  peni- 
 tent tranfgreiTor  :  he  hath  feen  the  wavs  of  fuch, 
 and  will  heal  them.  When  we  hear  fuch  a  joy- 
 ful voice  from  God,  as  that  is,  Jer.  3.  22.  "  Re- 
 "  turn,  ye  backfliding  children,  and  I  will  heal 
 u  your  backflidings,"  if  we  do  not  with  Ifrael 
 immediately  anfwer,  "  Behold,  we  come  un- 
 M  to  thee,  for  thou  art  the  Lord  our  God," 
 we  ought  at  leaft  to  examine  our  life,  and  put  it 
 to  the  trial,  and  fee  if  it  will  not  be  our  wifeft 
 courfe  to  choofe  the  Lord  for  our  God,  and  make 
 his  ilatutesour  conftant  counfellers  in  all  our  ways. 
 I  (hall  only  mention  upon  this  head,   in  the 
 
 Sixth  place,  that  a  though  tie  fs  fmner  is  really 
 more  fottiih  and  brutifh  than  the  beafis  which  pe- 
 rifh.  Thefe  are  under  the  government  of  their 
 fenfes,  and  God  hath  endued  them  with  fuch  a 
 meafure  thereof,  that  they  can  by  them  diftinguifh 
 betwixt  the  food  that  is  defigned  for  their  nourifh- 
 ment,  and  the  noxious  herbs  w7hich  are  poifonable 
 and  would  prove  fatal  to  them  -,  nor  do  thev  rafhly 
 counteract  the  dictates  of  their  nature  :  but  man, 
 whom  God  hath  exalted  to  a  noble;  life,  and  whofe 
 fenfes  were  never  defigned  to  govern  but  to  obey 
 his  reafon,  4t  rolls  poifon  and  death  under  his 
 "  tongue  as  a  fweet  morfel,"  and  is  not  at  the 
 labour  of  thinking  that  M  it  will  prove  bitter  in  the 
 "  belly."  Such  a  lazy  effeminate  perfon  may  go 
 to  the  beafts  of  the  field,  and  blufh  at  their  ex- 
 ample, which  fufficiently  reprove  his  ftupid  floth ; 
 yea,  they  provide  for  the  time  to  come  and  an 
 approaching  ltorm,  whereas  he  never  looketh  at 
 what  is  to  follow  after  :  it  is  a  very  natural  punim- 
 ment,  as  well  as  a  reafonable  advice,  mentioned 
 to  fuch  by  the  wife  man,  Prow  6.  6,  &c.  u  Go 
 "  to  the  ant,  thou  fluggard,  confider  her  ways, 
 "  and  be  wife,  which  having  no  guide,  overfeer, 
 
 "  or 
 
con fidcring  our  Ways.  1 1 5' 
 
 "  or  ruler,  provideth  her  meat  in  the  fummer, 
 "  and  gathereth  her  food  in  the  harveft.  How 
 "  Jong  wilt  thou  fleep,  O  fluggard  !  When  wilt 
 IC  thou  arife  out  of  thy  fleep  !  Yet  a  little  fleep, 
 "  a  little  {lumber,  a  little  folding  of  the  hands  to 
 M  fleep.  So  (hall  thy  poverty  come  as  one  that 
 u  travelleth,  and  thy  want  as  an  armed  man." 
 And,  I  am  fure,  it  is  worth  our  while,  to  en- 
 quire into  the  matter,  if  this  prefent  time  be  not 
 our  feafon,  wherein  we  either  "  fow  to  the  flefh, 
 M  and  {hall  of  the  fleih  reap  corruption  4  otx(pw 
 u  to  the  fpirit,  and  {hall  of  the  fpirit  reap  life 
 4C  everlafting." 
 
 The  fecond  thing  propofed,  was  to  offer  a  few 
 directions  in  order  to  our  **  thinking  upon  our 
 *'  ways"  more  ufefully,  and  with  the  lefs  hazard 
 of  being  deceived  in  our  judgment  about  them. 
 
 1.  We  muft  apply  ourfelves  to  this  work  with 
 all  the  ferioufnefs  and  concern  we  are  capable  of, 
 e!fe  we  do  not  properly  think,  but  rather  divert 
 and  amufe  ourfelves  by  thus  reSecYing  on  our 
 ways.  We  muft  retire  our  thoughts  from  the 
 noife  and  hurry  of  the  world,  and  the  levity  of  an 
 unfettled  mind,  and  fix  them  upon  this  enquiry 
 with  the  deepeft  attention,  and  muft  have  all  the 
 powers  of  our  foul  upon  the  ftretch  to  difcern  the 
 good  from  the  evil.  We  mult  be  as  perfons  that 
 are  not  only  fearching  for  a  truth,  the  knowledge 
 whereof  might  be  an  ornament  and  advantage, 
 but  for,  fuch  as  are  absolutely  neceflary  ;  and 
 what  can  be  more  reafonable,  if  we  take  a  view 
 either  of  the  confequence  of  this  enquiry,  or  of 
 the  great  difficulty  there  is  in  thinking  aright  up- 
 on this  fubjecT:  ?  Thefe  ways  of  ours  are  our  eter- 
 nal all,  and  contain  in  them  every  thing  that  is 
 valuable  to  us ;  for,  if  there  be  a  heaven  and  a 
 happinefs  to  be  enjoyed  in  it,  that  will  be  larger 
 than  all  our  wilhes,  and  fill  us  with  as  much  plea- 
 
 fuxe 
 
1 1 6  The  T>uty  of 
 
 fure  as  we  can  hold,  we  (hall  certainly  lofe  the 
 prize,  and  never  be  partaker  of  it,  except,  at  leaft, 
 we  think  upon  our  ways  ;  and  if  death  ufhers  in  a 
 judgment  to  come,  and  hath  hell  following  it, 
 where  tribulation,  anguifh  and  forrow  fhafl  be 
 poured  upon  every  foul  which  doth  evil,  we  fhall 
 as  certainly  be  thruft  into  that  dreadful  place,  and 
 become  partakers  of  its  plagues  with  the  other  in- 
 habitants thereof.  If  we  be  now  wandering  in  the 
 crooked  paths  which  lead  to  it,  we  fhould  con- 
 ftantly  bear  thefe  things  home  upon  our  foul, 
 which  would  roufe  up  our  lazy  and  negligent  djf- 
 pofitions,  and  prevent  our  being  fo  eafily  impofed 
 upon  and  cheated  by  falfe  appearances.  What 
 time  can  we  poffibly  beftow  better,  than  that 
 wrhich  is  fpent  in  fucb  an  employment  r  and  can  we 
 ever  toil  and  labour  to  more  pur  pofe,  than  in  ex- 
 amining the  nature  of  our  defires  and  defigns,  and 
 ill  an  enquiry  into  what  will  be  the  end  of  all  our 
 labours?  And,  I  am  fure,  if  our  care  about  any 
 thing  ought  to  be  proportioned  to  the  moment  and 
 weight  or  it,  all  our  diligence,  and  our  utmoll 
 endeavours  fhould  be  applied  in  this  work,  which 
 is  of  the  incomprehensibly  greateft  importance  : 
 and  the  life  of  a  thoughtlefs  finner  is  very  fitly  in 
 fenpture  compared  to  a  dream,  being  as  vain,  and 
 to  as  little  pur  pofe  :  but,  alas!  the  effects  are  quite 
 different,  for  in  a  vifion  of  the  night,  all  the  dan- 
 ger is  the  failing  of  an  imaginary  pleafure,  which 
 leaves  us  when  we  awake  ;  but  our  management 
 upon  earth,  if  we  mind  not  our  great  bufmefs, 
 tho'  a  dream,  yet  irreverfibly  determines  our  eter- 
 nal ftate,  whether  happy  or  miferable,  and  is  to 
 take  effe£t  for  ever  in  the  other  world.  Let  us 
 then  think  upon  our  ways  diligently  and  refolute- 
 ly,  (o  as  not  to  be  diverted  from  our  enquiry,  by 
 the  many  pretences  for  the  reafonablenefs  of  a  de- 
 lay which  the  devil  will  make  ufe  of,  and  lay  be- 
 fore 
 
conflicting  our  Ways.  117 
 
 fore  us  for  that  end  :  and  as  this  knowledge  of  our 
 ways  is  the  principal  thing,  we  ought  to  feek  after 
 it  till  we  attain  it,  and  "  with  all  our  getting  to 
 "   get  this  undemanding." 
 
 2.  We  fhould  think  upon  our  ways  with  the 
 ftricleft  impartiality  and  unbyaffednefs,  otherwife 
 we  will  be  but  the  more  confirmed  in  our  folly, 
 and  heighten  our  danger.  By  an  examination  of 
 them,  we  may  eafily  take  notice  how  far  oft-times 
 we  are  hurried  from  truth  by  our  paffions,  and 
 with  what  violence  ;  and  what  a  mighty  domini- 
 on felf-love,  and  an  inclination  to  prefent  enjoy- 
 ments, have  over  our  underftanding,  and  how 
 many  clouds  of  this  kind  hover  about  us,  and  fure 
 thefe  are  very  ill  judges  in  this  matter:  we  muft 
 therefore,  in  this  inquiry,  be  as  far  elevated  above 
 our  fenfes  as  we  can,  and  be  little  moved  by  what 
 pleafes  our  vitiated  palates  for  the  prefent  time; 
 but  coniider  things  as  they  really  are  in  them* 
 fdlves,  and  will  be  found  to  be  in  the  iffue.  And 
 as  we  know  that  there  is  an  enemy,  the  utmott  of 
 whofe  hellifh  fatisfacStion  is  to  ruin  us  and  promote 
 our  mifery,  who  is  active  and  vigilant,  and  wants 
 neither  cunning  nor  diligence,  and  that  he  is  par- 
 ticularly employed  in  blinding  the  minds  of  them 
 who  believe  not,  and  giving  them  falfe  reprefen- 
 tations  of  things :  this  mould  make  us  double 
 our  care  that  we  be  not  impofed  upon  by  his  dralty 
 arts  ;  yea,  we  fhoulci  be  cautious  of  trufttag  our 
 own  hearts,  and  rather  fufpecl  thut  we  are  im- 
 moderately fond  of  that  way  of  living  we  hv.ve 
 hitherto  followed,  and  are  therefore  prejudiced  in 
 its  favour,  and  rendered  deaf  again  ft  the  voice  of 
 truth  when  oppofing  it.  Let  us  therefore  work 
 out  this  wo:  k  with  diffidence  of  ourfelves,  and  mix 
 it  with  fear  and  trembling. 
 
 3.  Conftancy  and  frequencv  in  cur  meditation 
 are  neceilary  in  order  to  its  tending  unto  any  va- 
 luable 
 
Ii8  The  Duty  of 
 
 luable  purpofes.  When  this  duty  is  but  feldont 
 performed,  and  long  intervals  are  found  betwixt 
 the  times  of  doing  it,  thoufands  of  errors  may  in- 
 feniibly  fteal  in  upon  us  before  we  reflect  on  our 
 conduit,  and  the  difcovery  of  them  will  trill  be- 
 come more  and  more  difficult.  We  are  furroun- 
 ded  by  many  temptations  of  all  forts  to  draw  us 
 out  of  the  right  way,  and  it  requires  unwearied 
 application  to  preferve  ourfelves  from  being  pre- 
 vailed upon  by  them.  The  road  to  happinefs  has 
 every  where  innumerable  by-paths  l)ing  near  it, 
 into  which  we  are  too  ready  to  ftep  afide,  which 
 makes  it  neceiTary,  almoft  every  moment  of  our 
 lives,  to  be  able  to  fay  anon,  with  the  pfalmift  in 
 the  text,   "  I  thought  upon  my  ways." 
 
 I  (hall  propofe  two  or  three  other  things,  which 
 may  be  of  ufe  to  us  in  making  a  right  choice  of 
 the  pretenders  to  our  love  and  eiteem,  and  in  fix- 
 ing our  hearts,  our  defires  and  endeavours  upon 
 fuitable  objects. 
 
 I.  Let  us  not  only  confider  the  appearance  that 
 any  thing  has  at  prefent  in  our  eyes,  and  the  feem- 
 ing  fatisfachon  it  may  afford  us  for  fome  little 
 time;  but  enlarge  our  views,  and  take  a  profpecl: 
 of  it  as  related  to  immortal  fpirits  that  (hall  remain 
 for  evermore,  and  are  now  united  to  frail  weak 
 bodies  which  po fiefs  only  the  vapour  of  a  life  that 
 is  eafily  blown  away.  Would  we  but  think  rea- 
 fonablv,  our  fhort  duration  in  this  world  is  fo  foon  at 
 an  end,  that  our  condition  in  it  needs  not  engrofs 
 much  time  and  care  \  our  pleafures  or  troubles  in 
 it  laft  but  for  a  moment,  and  are  then  fwallowed 
 up  and  forgotten  in  death  and  eternity  ;  and  there- 
 fore it  ought  to  be  the  leaft  part  of  our  enquir;  in- 
 to the  ways  we  walk  in,  and  the  methods  we  pur- 
 fue,  whether  they  tend  to  our  eafe  and  happim  s 
 in  fleeting  world,  that  flieth  away  as  a  drc 
 and  is  no  more  to  be  found  than  a  vifion  of  the 
 
 night; 
 
considering  our  Ways*  119 
 
 flight:  and  yet,  alas!  this  is  the  deceitful  meafurc 
 which  thoughtlefs  fmners  dire£t  their  manage- 
 ment by. 
 
 The  ambitious  fhould  not  look  upon  the  paths 
 of  temporal  grandeur  and  greatnefs,  as  they  are 
 painted  out  by  a  lively  imagination,  and  adorned 
 with  a  number  of  falfe  beauties  which  generally 
 vanifh  away  upon  an  approach  to  them  ;  nor 
 make  an  eftimate  of  the  worth  and  excellency  of 
 a  kingdom  and  throne,  as  it  is  furrounded  by  a 
 croud  of  fervile  flatterers,  and  looks  with  gaiety 
 and  fplendor  enough  to  promife  fatisfa£iion  and 
 fulnefs  of  pleafure  to  the  perfon  who  fits  upon  it : 
 no,  it  is  the  wifer  courfe,  to  think  upon  the  end 
 of  things,  and  take  a  view  of  crowns  and  fceptres 
 as  they  are  laid  low  in  the  duft,  and  hid  in  the 
 grave,  to  behold  the  alhes  of  a  tyrant  mingled  with 
 the  earth  common  to  that  of  his  vileft  Have,  when 
 the  conqueror  of  nations  (hall  become  weak  and 
 contemptible  as  others,  his  pomp  brought  down 
 to  the  grave  and  the  noife  of  his  viols.  What  a  dif- 
 ferent view  would  this  give  us  of  the  objects  of  am- 
 bitious wifhes,  from  what  an  inconfiderate  pro- 
 fpecl:  of  them  yields  1  How  would  it  put  bounds 
 to  our  afpiring  humours,  and  curb  and  reftrain 
 the  extravagant  third  for  greatnefs,  the  endeavours 
 after  which  compofe  the  whole  ways  of  a  great 
 manv  of  the  unthinking  number  of  mankind  ! 
 
 The  covetous  man,  who  efteems  a  heap  of  trea- 
 fure  the  higheft  good,  and  makes  the  ways  which 
 lead  to  riches  his  choice,  who  bows  to  that  idol, 
 and  worfhips  mammon  as  his  principal  god  ;  when 
 he  thinks  upon  his  ways,  fhould  not  look  into 
 his  coffers  on  which  he  fo  fondly  dotes,  and 
 admire  the  gold  which  dazzles  him  ;  but  caft 
 abroad  his  eyes  into  the  world,  and  behold  how 
 "  they  take  wings  and  fly  away,"  and  how  many 
 innumerable  accidents  can  tumble  from  an  affluence 
 
 of 
 
120  The  T>uty  of,  &c. 
 
 of  fortitude  to  the  loweft  ebb  of  poverty  and  con- 
 tempt, him  who  a  little  before  boafted  in  the 
 greatnefs  of  his  wealth  :  and  he  ought  to  think 
 ferioufly,  if  riches  profit  in  the  day  of  death;  that 
 <c  they  that  truft  in  their  wealth,  and  boaft  them- 
 4C  felve3  of  the  multitude  of  their  riches,  none  of 
 cc  of  them  can  by  any  means  redeem  his  brother, 
 <c  nor  give  to  God  a  ranfom  for  him." 
 
 In  fhort,  when  we  are  thinking  upon  the  luxu- 
 ry, the  mirth  and  jollity,  the  various  entertain- 
 ments of  the  mind,  and  any  allurements,  of  what- 
 ever fort,  which  the  world  offers,  and  we  may 
 incline  to  embrace  ;  let  us  compare  them  with  our 
 eftate  at  the  great  change,  and  fee  what  fruit  they 
 will  produce,  when  the  earth  fnal!  tremble  under 
 our  feet,  and  flee  from  our  embraces,  and  with  it 
 all  thefe  vanities  and  amufements  perifri  for  ever : 
 this,  I  am  fure,  is  the  wifeft  courfe,  and  very 
 reafonable  \  fince  it  is  what  we  vv  ill  not  be  able  to 
 help,  experience,  and  our  very  fenies,  convincing 
 us  that  there  can  be  no  difcharge  from  this  war. 
 
 2dly,  ****** 
 
 S  E  R- 
 
C    121    ] 
 
 SERMON     VII. 
 
 Ephesians  ii.  8. 
 For  by  grace  are  ye  faved}  through  faith,  a  fid 
 that  not  ofyottrfeivcs,  it  is  the  gift  of  God. 
 
 WHEN  the  Saviour  of  mankind  was  born  into 
 our  world,  and  tabernacled  amongft  men, 
 the  glorious  minilters  of  the  divine  pleafures  pro- 
 claimed, with  the  majefty  that  became  the  meflage, 
 "  that  the  child  now  hid  in  a  manger  was  (Thrift  the 
 Lord:" the  multitude  of  the celeftial  hofts,  who  with 
 diligence  nd  delight  fearch  into  the  myftery  of  re- 
 demption, celebrated  the  divine  perfr&ions  which 
 were  to  be  fo  glorioufly  manifefted  in  the  Redeem- 
 er; and  they  gave  us  a  noble  fum  of  the  refult  of 
 his  work,  4t  Glory  to  God  in  the  higheft,  and 
 4i  on  earth  pe^ce,  good-will  towards  men  :" 
 the  divine  honour  and  amiablenefs  were  to  be  dis- 
 played in  the  brightneft  manner,  and  an  eternal 
 tribute  of  praife  to  flow  from  thefe  who  are  "  wafh- 
 <c  ed  in  the  blood  of  the  Lamb,  and  made  kings 
 "  and  priefts  unto  his  Father  j"  whereas  all  the 
 part  men  were  to  have  in  it,  was  to  be  objects  of 
 the  divine  good- will,  but  not  to  partake  of  the 
 leait  fhare  of  the  glory,  tho'  they  enjoyed  the 
 whole  advantage.  Hence  all  the  circum fiances  of 
 tranfgreffors,  their  nature,  inclinations,  know- 
 ledge and  powers,  or  rather  want  of  them,  were 
 admirably  calculated  to  advance  and  il'uftrate  the 
 divine  excellencies,  and  to  debafe  man. 
 
 Vol.  II.  F  The 
 
122  By  Grace  we  are  fave&. 
 
 The  glory  of  infinite  underftanding,  unbound- 
 ed power,  and  univerfal  goodnefs,  were  demon- 
 ftrated  by  a  thou  fa  nd  witneffes,  which  this  noble 
 machine  the  world,  wherein  they  are  fo  many 
 arguments  of  might  and  wifdom,  and  which  thole 
 more  exalted  orders  pf  beings,  immortal  fpirits, 
 do  fo  plentifully  furnifh  for  this  purpofe  \  but 
 mercy  lay  concealed  in  the  knowledge  of  God, 
 till  mifery  gave  an  opportunity  for  its  difplay  ; 
 hence  it  is  the  defign  of  the  gofpe!  of  Chrift,  and 
 of  the  whole  management  of  the  Son  of  God  in 
 making  finners  happy,  to  exalt  the  honour  and 
 difcover  the  perfection  of  this  excellency,  Eph.  j. 
 5,  6.  he  6<  predeftinated  us  unto  the  adoption  of 
 "  children  by  Jefus  Chrift  to  himfelf,  according 
 c<  to  the  good  pleafure  of  his  will,  to  the  praife  of 
 44  the  glory  of  his  grace."  And  it  muft  be  cer- 
 tain, that  this  end  is  fully  gained,  and  the  riches 
 of  this  grace  made  manifeft  in  the  faints,  if  it  be 
 true  which  the  apoftle  afferts  in  the  words  now 
 read,   that  u  by  grace  they  are  faved." 
 
 This  text  makes  mention,  l.  Of  the  happinefs 
 and  b!;is  of  the  perfons  our  apoftle  here  fpeaks  to, 
 Salvation. 
 
 2.  Of  the  fource  and  fpring,  or  the  caufe  of 
 the  excellent  ftate  they  were  advanced  to,  Grace: 
 "   by  grace  are  ye  faved." 
 
 Commentators  do  not  agree  in  the  meaning  rnd 
 extent  of  the  falvation  mentioned  here,  but  ex- 
 plain it  (o  differently,  as  to  give  Intirely  difagree- 
 in^  views  of  the  deGgn  oi  this  paffage  in  general. 
 I  Thai!  endeavour  to  lay  open  the  arguings  upon 
 this  head,  and  examine  them,  fo  far  as  is  neceiia- 
 ry  for  the   purpofes  of  a  practical  difcourfe,  *   in 
 
 doing 
 
 *  TVw  difcourfe  was  that  part  of  his  trial  before  tie  pre(bytery 
 rgh,   which  is  commonly  called,  the  Fecial  Sermon, 
 Aoguil  iS.  1714. 
 
By  Grace  we  arc  freed.  i  2  3 
 
 doing  thefe  two  things,  1.  By  proposing  the  fen- 
 timents  of  Hammond,  Whitby,  and  the  greateft 
 part  of  thofe  who  are  addi&ed  to  the  fen  ti  men  ts  of 
 the  Remonftrants.  2.  I  fhall  endeavour  to  (hew 
 the  weaknefs  of  what  they  bring  for  proving 
 their  opinion,  and  then  give  what  I  take  to  be  a 
 jufter  notion  of  this  falvation. 
 
 1.  They  tell  -us  that  Paul  is  here  writing  to 
 Gentiles,  who,  before  the  light  of  the  gofpel  ihone 
 upon  them,  were  in  a  (late  of  idolatry  and  fuper- 
 flition  ;  and  that  to  this  blind  ignorant  condition 
 of  theirs,  he  oppofes  the  ftate  of  light  they  were 
 brought  to  by  the  revelation  of  the  doctrine  of 
 Chrift  ;  and  they  carry  the  matter  no  further. 
 Agreeably  to  this  fcheme,  they  apply  c<  dead  in 
 44  trefpaffes  and  fins,"  &c.  to  thefe  who  were 
 in  an  ignorant  Hate  of  heathenifm,  and  fubjected 
 to  "  the  prince  of  the  power  of  the  air,"  for  they 
 worshipped  and  paid  homage  to  the  demons,  who, 
 according  to  the  Gentile  theology,  were  the  moil 
 numerous  inhabitants  of  that  region;  without 
 taking  notice  of  the  natural  corruption  of  (innners, 
 and  that  empire  whereby  the  devil,  tho'  more  fub- 
 tilly,  yet  no  lefs  powerfully,  tyrannizes  over  all 
 fuch  as  are  not  born  of  the  fpirit.  As  a  confequence 
 of  this,  they  extend  the  falvation,  which  the 
 apoftle  fo  much  celebrates  in  this  chapter,  no  fur- 
 ther than  a  change  of  thefe  outward  circumftances 
 to  the  better,  by  a  fufficiency  of  means  to  dis- 
 cover the  vanity  of  the  heathen  divinity,  and  in- 
 ftrufl  them  in  the  doctrine  ot  Chrift. 
 
 We  may  then  tike  their  paraphrafe  of  our  text 
 in  the  words  of  a  learned  gentleman,  who  has  de- 
 ferved  ycry  well  of  the  woild  by  his  writings  of 
 another  nature.  cc  Yearefavedb)  grace  through 
 "  faith,  that  is,  faith  he,  ye  are  put  into  a  mc- 
 **  thod  and  ftate  of  f^icty  and  falvation,  by  means 
 "  of  \our  receiving  the  gofpel  of  Jefus  Chrift  5 
 F  2  "  and 
 
124  By  Grace  ive  are  faved. 
 
 "  and  !t  is  his  own  act,  his  mere  mercy,  that 
 "  you  have  terms  of  acceptance  offered  you  upon 
 u  your  believing  in  Chrift:  wherefore,  as  Whitby 
 c<  tells  us,  the  word  faved  doth  not  fignify  the 
 ct  final  and  complete  falvation  which  we  (hall  en- 
 ct  joy  m  heaven,  but  only  our  being  placed  in 
 t;  the  way  of  falvation,  and  put  into  that  eftate, 
 lt  in  which,  if  we  go  on,  we  dial  I  undoubtedly 
 "  be  faved  :"  to  fupport  this  paraphrafe,  he  fays, 
 c*  that  fuch  is  the  evident  meaning  of  the  word 
 "  <jc'}(wA  in  other  places,  as  Luke  19.  9.  Chrift 
 "  fpeaking  to  Zaccheus,  this  day  is  falvation 
 "  come  to  thy  houfe:  c^rma,  that  is,  fays  he, 
 <c  JefufS  Chrift  the  great  author  and  mean  of  fal- 
 "  vatidn/'  I  (hall  not  n^me  any  other  places 
 he  quotes,  for  it  may  be  ealily  granted,  that  the 
 word  here  tranflated/fffotf //aw,  does  not  always 
 fignify  immortal  blifs;  but  that  freedom  from  any 
 degree  of  mifery,  and  the  means  of  h appinefe, 
 may  be  expreffed  thereby  :  all  we  feek,  is  only 
 that  this  word  may  be  taken  fometimes,  without 
 any  violence  done  it,  for  confummate  felicity, 
 which  can  be  doubted  by  none  who  reads,  that 
 tc  the  end  of  our  faith  is  the  falvation  of  our 
 "   fouls/' 
 
 2.  They  urge  that  the  perfons,  to  whom  the 
 apoftle  writes,  were  yet  in  the  body,  in  houfes  of 
 clay,  and  therefore  when  he  fays  "  ye  are  faved, }* 
 he  cannot  mean  that  they  were  advanced  to  a  ft  ate 
 beyond  this  world,  where  they  are  clothed  with 
 a  ftatc  of  irjeorruption :  but  only  that  the}  had 
 the  light  of  the  gofpel,  and  were  freed  from  the 
 darktfefs  of  pagatrififn. 
 
 Twc   e.afy  anfwers  rtiay  be  returned  to  this. 
 
 K  Though  the  apoille'did  not  here  affeVt  that 
 they  were  cither  aftually  faved,  or  ever  would  be 
 Jb,  yet  his  proportion  would  be  true,  that  fah  1- 
 jjon,   in  all  who  attain  it,  is  owing  entirely  to 
 
By  Grace  we  are  five  J.  I  2  5 
 
 <rrace  :  for  his  defign  here  is  to  celebrate  the  di- 
 vine mercy  which  is  the  fource  of  the  happinefs  of 
 tinners,  and  not  to  ailert  the  falvation  of  the 
 Epheiims  in  particular. 
 
 But,  2.  It  is  evident  that,  according  to  the 
 fcripture  dialect,  that*  ftate  is  attributed  toper* 
 fons  which  they  are  in  the  way  to,  and  will  cer- 
 tainly arrive  at.  Thus  the  apoftle,  1  Pet.  5.  1. 
 calls  himfelf  "  a  partaker  of  the  glory  that  fhal]  be 
 V  revealed  ;"  in  like  manner  they  may  be  faid  in 
 our  text  to  be  faved,  in  whom  44  God  having  be- 
 46  gun  a  good  work,  would  carry  it  on  to  per- 
 44  fection."  We  may  take  notice,  upon  this 
 head,  that  the  fcriptures  being  defigned  not  only  to 
 convert  iinners  unto  God,  but  to  build  up  the  faints, 
 the  apoftolical  epiflles  are  oft-times  dire&ed  tofuch 
 as  were  fuppofed  to  be  really  Chriftians,  and  not 
 in  profeffion  only,  who  were  wafhed  and  iiinch- 
 fied  by  the  blood  of  Jjfus  ;  fo  that  it  cannot  fi  - 
 vour  the  Arminian  fenfe  of  our  text,  that  t!:e 
 apoiile  fpeaks  to  all  the  Ephehans  as  thofe  who 
 were  in  this  ftate  of  falvation 
 
 Having  (hewn  that  the  fentiments  of  thefe 
 learned  men  are  not  fupported  with  jufr  reafons, 
 I  take  the  falvation  we  are  enquiring  about,  in  a 
 nobler  and  more  elevated  figmfication,  as  expr ef- 
 fing that  excellent  happinefs  which  the  followers  of 
 the  Redeemer  have  a  nope  of,  ana  are  advanced 
 unto,  when  4C  death  is  fwallowed  up  in  victory, 
 44  and  they,  having  put  on  immortality,  are  ever 
 44  with  the  Lord. "  Now,  that  this  is  the  apoftl<  's 
 meaning,  will  appear  lrorn  the  following  confi- 
 de rat  ions. 
 
 It  is. an  unerring  rule,  that  we  mould  take  eve- 
 ry word  in  that  fenfe  of  it,  in  which  it  conduces 
 moft  to  the  writer's  defign,  provi Jed  we  do  not 
 wire- draw  it  from  its  natural  fi 
 all  own  that  the  apoitle  intends  to  otfgnil ,  the  /race 
 F  3  of 
 
I  2  6  By  Grace  we  are  fovea. 
 
 of  God,  from  the  glorious  effects  of  it  towani'3 
 the  Ephcfians  ;  and,  though  we  grant  that  this 
 was  manifefted  enough  to  raife  their  higheft  gra- 
 titude to  God,  by  the  external  call  of  the  gofpel, 
 and  their  being  faved  from  beathenifh  darknefs, 
 yet,  I  am  fure,  it  is  much  more  illuftrated,  and 
 rre  benefit  is  far  greater,  if  they  were  thereby 
 engaged  to  the  ways  of  life,  and  at  length  poflef- 
 fed  of  it.  So  that  the  apoftle's  fcope  is  gained 
 by  our  explication  of  the  words  beyond  the  Aimf- 
 nian  one,  as  far  as  true  holinefs  and  blifs  are  be- 
 yond the  poffibility  of  attaining  to  them,  and  do- 
 ing the  will  of  God,  is  preferable  to  external  means 
 afforded  us  to  be  inftructed  in  it. 
 
 2.  The  perfons  here  fpoke  of  are  faid  to  be 
 *c  faved-by  faith  :"  now,  this  rnuft  include  more 
 lhan  that  the  gofpel  was  preached  to  them,  and  that 
 they  had  accefs  to  its  light,  becaufe  manv,  in  thefe 
 circumftances,  negled  the  means  of  grace,,  and 
 never  have  faith. 
 
 3.  The  apoftle  proves  and  illufrrates,  that 
 <Q  they  were  faved  by  grace,"  by  attributing  to 
 them  thofe  qualities  and  endowments  which  were 
 peculiar  to  true  believers,  who  had  a  title  to  the 
 glory  to  be  revealed:  ver.  10.  "  For  we  are  his 
 i4  workmanfrup,  created  in  Chrift  Jefus  unto  good 
 M  works:  they  were  made  nigh  bv  the  blood  c>f 
 i;  Chrift,  ver.  13.  And  were  builded  together 
 "  for  an  habitation  of  God  through  the  fpirit," 
 ver.  22.  Now,  can  we  be  fo  fanciful  as  to  ima- 
 gine, that  when  he  fays  fuch  perfons  are  fa\ed, 
 he  defigns  no  more  but  that  they  had  the  revelation 
 of  God's  will,  without  coniidering  their  improve- 
 ment or  neglect  of  it? 
 
 Laitlv,  It  is  a  good  obfervation  of  fome  learned 
 men,   that  the  apoftle  frequently  changes  the  pro- 
 noun you,  andufesurc,  thereby  including  himfelf ; 
 which  leems  to  be  a  proof  that  he  is  oppofing  na- 
 tural 
 
By  Grace  we  are  fared.  I  2  7 
 
 tural  corruption  to  regeneration,  and  not  a  ftate 
 of  Paganifm  to  a  profellion  of  Chriftianity  :  fince 
 himfelf  was  a  Jew,  and  never  a  heathen.  I  have 
 faid  enough  to* fix  the  extent  of  the  firft  part  the 
 text,   "  ye  are  faved." 
 
 The  fecond  thing  in  the  words  was  the  fource 
 and  fpring,  or  the  caufe  of  that  excellent  ftate 
 they  were  advanced  to,  Grace,  "  by  grace  ye 
 "   are  faved." 
 
 This  word  Jc^P^j  g™ce->  1S  u^  to  exprefs  the 
 gofpel,  whereby  the  myftery  and  riches  of  grace 
 are  revealed,  Tit.  2.  II,  12.  "  The  grace  of  God 
 "  teacheth  us  to  deny  ungodlinefs  and  worldly 
 c;  lufts  ;"  it  is  alfo  obvious  that  it  frequently  fig- 
 nifies  the  gifts  and  operations  of  God  upon  fouls, 
 "  Grace  be  with  you  all"  is  an  ufual  expreffion  : 
 but  in  neither  of  thefe  meanings  are  we  to  take  the 
 word  in  our  text,  fince  he  is  here  {hewing  the 
 freedom  of  God's  mercy,  to  which  deiign  neither 
 of  thefe  conduce.  But  in  the  new  teftament  grace 
 ordinarily  holds  out  the  free  unmerited  favour  of 
 God,  in  oppofition  to  works  and  defert,  and  this, 
 as  eminently  difplaved  in  the  recovering  of  man 
 by  Jefus  Chrift,  from  that  ftate  of  fin  and  mifery 
 the  fall  plunged  him  into  :  and  this  is  the  grace 
 whereby  in  the  text  we  are  faid  to  be  faved. 
 
 I  might  now  offer  fome  things  conducing  to  give 
 us  a  right  idea  of  grace,  as  diftinguiihed  (loai 
 g<  odnefs  ;  but  this  may  be  eafier  and  more  proper- 
 ly brought  in  when  difcourfing  from  the  doclrine: 
 wherefore  I  (hall  now  fum  up  what  I  have  faid  in 
 a  (hort  paraphrafe  of  the  "text,  which  may  alfo 
 ferve  for  the  practical  obfervation  I  defign  to  in- 
 fift  upon. 
 
 "    Ye  are  faved  by  grace,"     You  Ephefians, 
 
 who  were  once  Cl  dead  in  trefpafles  and  tins,  are 
 
 <c   now  quickened  toafpiritual  lite,  and  raifed  up, 
 
 M   and  fet  down  together  in  heavenly  places  m 
 
 F  4  "  Chrift 
 
1:3  By  Grace  we  are  faved. 
 
 P  Chrift  Jefus:"  but  it  will  be  the  greateft  folly 
 to  conclude  thence,  that  ye  have  the  leaft  ground 
 tor  boafting  and  vanity,  as  if  ye  had  any  fhare  in 
 this  happy  change  of  your  ftate;  for  your  eternal 
 falvation  and  immortal  felicity,  in  all  its  parts  and 
 circumftances,  from  its  firft  fource  and  fpring  to  the 
 finifhing  ftroke  given  it  in  heaven,  flows  from  no- 
 thing in  man  that  could  engage  God  to  bellow  it 
 upon  him,  but  is  folely  and  entirely  owing  to  his 
 unbounded  love  and  mercy,  "  For  by  grace  ye 
 u  are  faved,  not  of  works,  left  any  man  fhould 
 "  boaft." 
 
 I  fhall  endeavour  to  perform  what  is  incumbent 
 upon  me  in  the  management  of  this  text  by  doing 
 thefe  three  things. 
 
 1.  I  (hall  give  a  fhort  view  of  the  falvation  here 
 mentioned. 
 
 2.  I  (hall  apply  myfelf  to  evince,  from  feveral 
 inftances,  that  this  happinefs  of  finners  is  wholly 
 o'wing  to  grace. 
 
 3.  We  (hall  prcpofe  a  few  of  the  many  practi- 
 cal inferences  which  may  be  deduced  from  this 
 important  doflrine. 
 
 As  to  the  firft,  I  do  not  purpofe  to  give  aftywife 
 a  large  account  of  the  "  fountain  of  pleafures," 
 which  is  "at  God's  right  hand  for  evermore," 
 even  fo  far  as  the  fcripture  makes  known  to  us 
 that  excellent  glory;  fince  that,  by  itftlf,  would 
 require  far  more  time  than  is  a!low7ed  for  this  ex- 
 ercife,  nor  is  it  the  direct  intendment  of  the  text : 
 all  I  defign,  is  to  remark  a  few  things  which  will 
 conduce  to  demon  ft  rate  the  apoftle's  after  t  ion, 
 that  wc  this  falvation  is  by  grace."  We  cannot 
 have  a  better  notion  of  it,  than  by  firft  taking  a 
 view  of  the  mifery  we  are  freed  from. 
 
 All  the  race  of  Adam  is  by  nature  plunged  into 
 the  deepeft  abyis  of  fin  and  mifery  ;  defpoiled  of 
 the  charms  of  innocence    and    every  ornament 
 
 which 
 
By  Grace  we  arc  faved.  T29 
 
 which  beautifies  a  reafonable  foul.  A  blinded  de- 
 luding under  (landing  precipitates  him  to  the  ex- 
 treme of  folly;  and  is  a  falfc  glafs,  which  repre- 
 sents objecls  in  a  quite  different  view  from  what 
 they  really  are  :  hence  he  catches  at  a  phantom, 
 and  purfues  a  fhadow,  while  he  contemns  what 
 he  is  ignorant  of,  undeceiving  joy.  Man  is  capti- 
 vated with  the  paint  and  varnifh  of  happinefs,  and 
 is  not  allured  by  the  amlabelnefs  of  the  greeted 
 good  and  highctl  perfection  :  thus  he  ncglecls  his 
 true  intern1,  and  embraces  devouring  flames  in  his 
 bofom,  and  is  running  into  a  ftate  where  he  (hall 
 be  undeceived  only  that  he  may  feel  his  mifery  : 
 and,  as  our  Saviour  tells  us,  '*  If  the  eyebeevilr 
 cc*  the  whole  body  is  darknefs  ;"  fo  the  will,  af- 
 fections and  inclinations  of  men,  are  the  genuine 
 product  of  a  ftupidly  deceived  mind.  How  dabafed 
 are  Tinners!  a  fpirit  that  was  created  to  -immorta- 
 lity and  life,  which  might  have  afpired  to  the  mo-ft 
 elevated  enjoyments,  and  been  ever  with  cc  the 
 "  Father  of  fpirits,"  that  fountain  of  (ighc 
 and  life,  is  puddling  in  the  mire  of  fenfe,  and 
 bafely  fneaking  after  the  mod  difgraceful  plcafures 
 that  are  infinitely  below  its  purfuit,  and  never 
 ri'fes  higher  than  contemptible  matter,  which 
 chains  it  down  to  its  fatal  embraces:  he  is  weak 
 and  obilinate,.  humours  himfelf  in  his  folly,  and 
 has  no  power  to  retrieve  his  moft  valuable  con- 
 cerns:  from  the  womb  we  are  dead  in  fin  ;  and 
 vice  is  not  like  a  fmail  dream,  which  lofes  its 
 wTater  when  at  a  diftance  from  its  fpring,  but  like 
 a  river,  where  new  fources  of  crimes  increafe  the 
 ilream,  and  make  the  torrent  the  more  impetu- 
 ous, till  it  is  hurried  into  an  unfathomable  ocean 
 of  fin  and  coruption  :  and,  which  will  augment 
 the  fhame  and  confufion  of  the  damned,  we  dream 
 that  we  are  happy,  and  fport  ourfelyes  unto  death, 
 and  do  not  awake  till  we  are  opprcflcd  with  the 
 F  5.  weight 
 
I  jo  By  Grace  we  are  f creed. 
 
 weight  of  eternal  torments:  but  we  huo-  our 
 chains  and  imagine  them  ornaments,  and,  which 
 eonfurnmates  our  mifery,  our  Maker  is  our  enemy, 
 and  who  can  comprehend  his  power  !  have  we  an 
 arm  like  God  !  or  can  we  thunder  with  a  voice 
 like  his,  and  maintain  a  war  with  infinite  might  ! 
 is  there  any  refifting  his  armies,  or  efeaping  his 
 knowledge  !  can  our  hands  be  ftrong,  or  our 
 hearts  endure  !  no,  the  moft  obftinate  in  hell  will 
 not  be  able  to  imagine  their  fouls  into  the  lowed 
 degree  of  eafe,  nor  harden  themfelves  by  the  high- 
 eft  efforts  of  ftoical  infenfibility.  Thus  all  the  bu- 
 finefs  of  man,  by  nature,  is  to  heat  hell  to  con- 
 fume  him  for  ever :  he  lives  to  his  torments,  and 
 dies  to  complete  them. 
 
 O  the  infinite  guilty  mifery  of  finners  !  and  the 
 incomprehenfible  grace  of  God  in  delivering  them 
 from  it  !  Methinks  the  bare  confideration  of  our 
 mifery  and  the  mercy  of  God,  might,  without 
 flopping,  engage  us  to  exclaim  "  by  grace  we  are 
 "  faved:"  for  how  beautiful  is  the  change  made 
 upon  a  foul  by  this  falvation,  when  the  fpirit  of 
 God  enlightens  it  by  the  gofpel fhming  into  it  ! 
 The  faint  is  enabled  to  make  a  judgment  of  the 
 pretenders  to  his  love  and  puifuit^  according  to 
 their  real  merit;  and  no  more  prefers-  the  fading 
 amufements  of  time  to  the  certainties  of  eternity, 
 but,  with  the  eye  of  faith,  looks  into  the  invifible 
 world  and  the  glory  of  it,  and  is  no  more  enihared 
 hv  the  devices  of  Satan  to  proftitute  the  immortal 
 foirtt  to  the  pleafures  of  the  body:  his  will  moves 
 to  God  the  hlgheft  sood,  and  the  only  object 
 worthy  of  our  frprerne  love,  and  is  not  debauched 
 from  him  by  the  enticing  of  iin  :  in  (hort,  he 
 ach  for  his  true  iiKereit,  fuitably  to  the  dig- 
 nity of  his  nature,  and  is  prepared  more  and 
 more  ft  for  the  inheritance  of  the  faints  which  is 
 ■*■  til  ligHt*"    thus  he   lives  and  dies  to  be  made 
 
 holy. 
 
By  Grace  we  are  favei*  131 
 
 holy  and  blefied.  O  happy  (late  f  which  can  only 
 be  comprehended  by  enjoyment,  when  no  cloud 
 ill  a  1 1  overfhadow  che  underftanding,  no  lufts  rebel 
 againft  the  holy  will,  but  he  (hall  ever  enjoy  an 
 undifturbed  calm,  and  divine  fereniry  :  where  all 
 the  allays  of  blifs,  and  the  impel  fecit  ions  of  this 
 world,  are  eternally  banifhed :  how  Satisfying  will 
 be  their  knowledge,  when,  with  an  enlarged  ca- 
 pacity, they  (hall  admire  infinite  underftanding 
 Alining  in  the  now  darkeft  paths  of  God,  and  take 
 a  view  of  the  glory  that  accrues  to  him  from  every 
 part  of  his  ways  and  works;  and  (hall  be  ravilhed 
 with  the  higher  delight,  the  more  they  difcover 
 the  excellencies  of  that  God  who  is  all  to  them, 
 they  being  fwallovved  up  by  the  love  of  him  !  how 
 glorious  mull  be  a  fpiritual  body,  that  (hall  never 
 bi  a  clog  to  heavenly  dellres,  but,  pure  like  the 
 air  it  breathes  in,  (hall  greaten  the  fatisfadtion 
 and  happinefs  of  the  foul  united  to  it!  O  blefied 
 beyond  our  thought,  that  fociety,  where  God 
 and  the  Redeemer  are  the  light,  the  temple,  the 
 centre  of  union  and  love,  where  there  is  no  an- 
 xiety from  fear  of  diminished  blifs  \  but  all  the 
 members  of  it  are  overflowed  with  joy,  when  they 
 know  they  (hall  be  ever  with  the  Lord,  and  their 
 union  to  him  as  (table  as  the  divine  power  and 
 faithfulnefs. 
 
 Thus  I  have  given  a  very  (hort  hint  of  this  fal~ 
 vation.  He  mult  certainly  be  ignorant  of  him- 
 feif,  and  unworthy  of  it,  who  can  attribute  the 
 lead  (hare  in  attaining  it  to  his  own  powers. 
 
 The  fecond  thing  propofed,  is  to  evince  that 
 this  happinefs  of  Tinners-  is  intirely  owing,  to  grace  : 
 which  will  be  evident,  if  we  confider, 
 
 I.  The  fource  and  fpring  of  all  this  defign. 
 The  decree  of  God,  and  election  of  any  polluted 
 creature  to  holincfs  and  glory,    flows  only  from 
 
1^2  By  Grace  ive  are  favei. 
 
 the  unmerited  free  mercy  and  grace  of  God  :  which 
 
 appears  in  the  following  inftances. 
 
 I.  God  would  have  been  infinitely  glorious  and 
 happy,  had  he  never  fhewn  the  leaft  mercy  to  any 
 of  his  creatures  that  rebelled  againft  him  :  there 
 was  nothing  to  compel  him  to  put  a  flop  to  the 
 immediate  execution  of  the  threatened  punifliment, 
 Would  the  irretrievable  damnation  of  men  have 
 feflened  his  honour!  or  does  their  recovery  aug- 
 ment his  bleflednefs  !  No,  his  juftice  would  have 
 triumphed  when  "  the  wrath  of  man  (hall  praife 
 4C  him,"  the  torments  of  the  damned  fpeak  out 
 the  majefty  of  his  kingdom,  and  the  inviolablenefs 
 of  his  purity  :  we  may  apply  what  is  faid  of  God,, 
 upon  another  occafion,  to  our  purpofe,  "  dark- 
 u  nefs  is  as  light  before  him,"  the  darken1  fmoke  of 
 hell's  fire  has  the  ftamp  of  the  divine  holinefs  up- 
 on it,  and  fhines  to  his  praife.  Muft  it  not  then 
 be  the  freeft  grace  to  fave  that  perfon,  whofe  eter- 
 nal ruin  would  have  manifefted  the  glory  of  his 
 holinefs,  the  wifdom  of  his  government,  and  the 
 terror  of  his  power  ! 
 
 I  am  far  from  fuppofing  that  God  did  not  defiga 
 his  own  glory  in  redeeming  men,  or  that  there 
 are  not  now  fources  and  fubjects  of  praife  arifing 
 hence,  thst  would  not  have  been  otherwife  cele- 
 brated.; but  this  is  no  objection  againft  what  our 
 apoftleafferts,  becaufe  it  is  the  grace  and  mercy  of 
 this  work  which  is  the  fountain  of  this  honour 
 and  praife  :  but,  abftracting  from  grace,  there 
 b. nothing  to  move  God  to  fpare  any  finner,  Job 
 22.  3.  "  Is  it  any  pleafure  to  the  Almighty,  that 
 'c  thou  art  righteous?  or  is  it  gain  to  him,  that 
 ts  thou  make  ft  thy  ways  perfect?"  And,  chap. 
 35.  6.  "  If  thou  finneft,  what  doft  thou  a- 
 ^v  gainft  him?  or  if  thy  tranfgreffions  be  multi- 
 **  plied,    what  doft  thou   to  him?    ver.  8.  Thy 
 
 "  wick- 
 
By  Grace  we  are  faved.  r  3  3 
 
 cc  wickednefs  may  hurt  a  man  as  thou  art,  and 
 M  thy  righteoufnefs  may  profit  the  fon  of  man." 
 
 2.  The  falvation  of  finners  is  fo  far  from  pro- 
 ceeding from  any  thing  befide  grace  to  move 
 God  to  it,  that  it  is  contrary  to  the  ordinary  laws 
 of  God's  moral  government  of  the  world,  and 
 feemed,  at  firft  view,  to  fully  his  holinefs  and ju- 
 ftice  :  that  "  the  foolifh  could  not  ftand  in  his 
 "  fight,  for  he  was  of  purer  eyes  than  to  behold 
 cc  iniquity,  and  that  he  was  a  confuming  fire  to 
 w  all  the  workers  of  it,"  were  maxims  concern- 
 ing his  government  received  by  the  angels,  while 
 mercy  was  known  only  to  himfelf,  and  no  way 
 imagined  by  creatures,  to  reconcile  thefe  perfec- 
 tions with  the  fafety  of  tranfgreflbrs,  and  they 
 had  feen  this  dreadfully  exemplified  in  the  ruin  and 
 punifhment  of  the  firft  apoftate  fpirits.  Thefen- 
 tence  of  the  law  was,  tcIn  the  day  thou  eateft 
 <c  thereof  thou  (halt  furely  die  y"  and,  in  con- 
 fequence  of  this,  their  being  thruft  into  hell  was 
 as  natural  an  effect  of  God  as  a  law-giver,  as  his 
 pufhing  the  fun  in  its  courfe  flowed  from  the 
 ftated  rules  whereby  he  manages  the  heavenly  bo- 
 dies: and  as  that  bright  luminary  could  not  be 
 flopped  above  Gibeon  without  a  miracle,  and 
 counteracting  thefe  ordinary  laws  of  nature,  fo 
 the  preventing  the  death  of  finners  was  a  miracle 
 as  far  above  the  rules  of  God's  moral  management  y 
 and  is  not  this  a  demonftration  that  "  by  grace 
 "  we  are  faved?"  Now,  if  we  confider  what  was 
 neceflary  to  repair  the  divine  honour  ftained  by 
 fin,  and  to  prevent  diforder  in  the  world,  which 
 feemed  to  have  happened  by  the  falvation  of  fin- 
 ners, what  a  glorious  incomprehenfible  fcene  of 
 grace  is  opened  to  us !  Hence  the  Son  of  God 
 tabernacled  among  men  ;  the  almighty  God  be- 
 came fubject  to  the  law,  and,  having  fuffered  all 
 the  affronts,  reproach,  and  mifery,  that  the  rage 
 
 of 
 
134  By  Grace  we  are  five il 
 
 of  devils  and  men  could  pour  on  him,  "  endured 
 "  the  crofs  and  defpifed  the  fhame;"  immortality 
 and  life  was  for  a  little  time  fubjecled  to  death, 
 that  he  might  accomplifli  the  divine  decrees  of 
 grace,  and  bring  many  finners  unto  glory  :  thus 
 he  became  "  a  captain  of  falvation,  and  a  perfect 
 "  high  prieft."  O  the  infearchable  riches  and 
 freedom  of  the  divine  mercy  !  There  is  no  pro- 
 portion betwixt  the  value  of  the  fufferings  of  the 
 Meffiah,  and  the  higheft  fervices  of  the  nobieft 
 angel :  how  unmerited,  how  abfolute  and  free 
 muft  the  grace  ber  when  they  were  endured  for 
 polluted  wretched  Tinners!  Surely  herein  "  God 
 tc  commendeth  his  love  towards  us,  in  that  while 
 tc  we  were  yet  finners,  Chrift  died  for  us;  that 
 "  the  juftfijffered  for  the  unjuft,"  and  the  Lord 
 of  all  for  rebels  who  abufed  his  perfon  and  con- 
 temned his  laws, 
 
 Further  in  the  third  place,  tho*  God  had  de- 
 termined to  fave  fome  of  the  loft  pofterity  of  Adam, 
 there  was  no  obligation  on  him  to  ele<5t  one  more 
 than  another:  when  he  chufed  Jacob  and  refufed 
 Efau,  "  before  the  children  had  done  any  good 
 **  or  evil,"  it  muft  be,  becaufe  "  he  hath  irier- 
 <c  cy  on  whom  he  will  have  mercy,  and  hath- 
 **  compaflion  on  whom  he  will  have  companion." 
 The  divine  pleafure  is  the  peculiar  unmixed  foun- 
 tain of  election  :  creatures  having  nothing  inde- 
 pendent of  him,  no  powers,  no  aptitude  to  do 
 good,  nor  readinefs  to  embrace  the  terms  of  the 
 gofpel  ;  but  what  God  decrees,  he  beftows  on 
 them.  It  is  not  my  bufinefs  at  this  time,  to  corn- 
 bate  the  reafonings  of  Pelagius  and  his  followers: 
 but  that  God  fliould  have  forefeen  any  faith  or 
 tendency  to  it  that  was  not  decreed  by  him,  is  to 
 bring  in  heathenifh  fate  ;  and  to  rob  God  of  his 
 fupreme  direction  in  ail  events,  is  the  worlt 
 kind  of  facrilege.     Let  us  rely  on  fo  fure  a  word 
 
 c 
 
By  Grace  ive  are  five  J.  13^ 
 
 of  prophecy,  as  Eph.  1.  5.  that  we  are  "  predef- 
 44  tinated  unto  the  adoption  of  children  by  Jefus 
 "  Chrift  to  himfelf,  only  according  to  the  good 
 "  pleafure  of  his  will,"  and  Rom.  9.  23.  that 
 "  he  makes  known  the  riches  of  his  glory  on  the 
 <c  veflels  of  mercy,  which  he  had  afore  prepared 
 44  unto  glory. ** 
 
 Thus  I  have  briefly  (hewn,  in  fome  inftances, 
 that  the  divine  decrees  concerning  man's  happi- 
 nefs  in  all  their  parts  and  relations,  have  no  other 
 fource  but  grace,  and  in  the  accomplifhment  of 
 them  it  is  fo  too:  for  the  ele£t  of  God  are  born 
 under  d'ye  dominion  of  the  bafeft  lufts,  and  44  are 
 "  children  of  wrath  as  well  as  others  ;"  and  the 
 unclean  fountain  is  in  them  a  fource  of  innume- 
 rable fins,  as  it  is  in  the  reprobate,  the  moment 
 before  the  rod  of  God's  power  makes  them  fub- 
 jefts  to  the  Redeemer  ;  they  have  as  little  of  (pi- 
 ritual  beauty  and  amiablenefs,  as  the  foul  that  is 
 for  ever  left  to  perifh  in  its  fins.  And  muft  it  not 
 be  grace,  without  any  motive  from  us,  that  en- 
 gages God  to  convert  us  to  himfelf,  when  all  be- 
 lievers are  wallowing  in  their  own  blood  the  mo- 
 ment he  covered  their  nakednefs  and  fet  his  love 
 on  them  ?  had  thefe  nations  who  enjoy  the  light 
 of  the  gofpel  any  better  claim  to  that  privilege, 
 than  the  moil  ignorant  Indians  ?  Might  not  Moab 
 and  not  Ifrael  have  "  pofleffed  the  glory  and  the 
 44  covenants  ?.?  And  were  it  poffible  that  natural 
 accomplishments,  and  acquired  attainments,  and 
 the  improvement  of  our  own  abilities,  could  have 
 moved  God  in  beftowing  his  fpi ritual  favours,  had 
 not  the  Greek  and  the  Roman  a  more  favourable 
 claim  than  the  Jew  ?  Again,  where  the  grace  of 
 God  hath  appeared.,  do  we  not  fee  it  take  hold 
 of  the  wcrit  of  finners,  and  found  of  them  that 
 feek  it  not ;  while,  perhaps,  many  who  have  fomc 
 faint  natural  delires  after  God  and  happinefs,  are 
 
 paffed 
 
1^6  By  Grace  zve  are  faved. 
 
 patted  by,  on  purpofe  to  demonflrate,  that  cc  it 
 "  is  not  of  him  that  willeth,  nor  of  him  that  run- 
 ic  neth,  but  of  God  who  fheweth  mercv  ?" 
 
 It  would  conduce  to  our  purpofe,  and  be  a  plea- 
 fan  t  fubjeft  of  meditation,  to  trace  the  divine  con- 
 duel  towards  faints,  and  obferve  how  every  ad- 
 vanced ftep  they  make  towards  heaven  is  owing 
 to  grace  :  but,  feeing  this  would  confume  too 
 much  time,  we  may  only  make  upon  this  head 
 two  or  three  remarks. 
 
 I.   How  confpicuoufly  doth  grace  fhine  in  the 
 juftification  of  finners?      The   infinite  purity   of 
 God,  and  the  exalted  rrrajeftyof  his  government, 
 make  it  impoffible  for  him  to  accept  obedience 
 that  is  fpotted  with  any  degree  of  unrighteoufnefs. 
 Foolifh  men  may  fancy,    that  the  divine  mercy 
 will  engage  him  to  be  pleafed   with   imperfect, 
 and,   in  fome  meafure,  impure  fervices ;   bat  this 
 is  likening  him  to  ourfelves  :  did  we  ferioufly  con- 
 fider  the  infinite  diftance  betwixt  his  holinefs  and 
 ours,   we  would  be  convinced,  that  it  were  more 
 unbecoming  it  to  reward  or  abfolve  the  beft  faint 
 upon  earth  on  his  own  account,   than  it  would  be 
 for  us  to  have  delight  in  the  moft  wretched  and 
 vitious  finners.     Wherefore  "  God  hath  laid  help- 
 *■'  upon  one  that  is  mighty  to  fave  :"    It  is  that 
 w  everlafting  righteoufnefs  brought  in  by  the  Mef- 
 <6  fiah,"  which  gives  us  any  title  to  pardon  and 
 Siory  ;  this  is  the  only  garment  which  can  pro- 
 tect us  from  the  lafhes  of  the  divine  wrath  ;   it  is 
 it  alone  which  juftifies  in  God's  fight,  for  "  all  our 
 <c  rishteoufnefs  is  as  filthy  rags  ;"  even  faith  does 
 not  directly  give  us  a  title  to  heaven,  it  interefts 
 us  in  ChrifVs  righteoufnefs,    and  it  is  upon  this 
 wre  muft  found  our  claim  to  immortality  and  life : 
 there  is  no  truth  with  more  fervour  and  frequency 
 urged  upon  men  by  our  apoftle,  than  that  "  by 
 "die  works  of  the  law  no  man  can  bejuftined  ;" 
 
 and 
 
By  Grace  we  are  faved.  137 
 
 and  what  can  be  a  higher  proof  "  that  by  grace 
 "  we  are  faved  ?" 
 
 2dly,  Tho'  it  be  an  effect  of  unbounded  unde- 
 ferved  goodnefs  in  God,  that  faith  fhould  give 
 us  an  intereft  in  the  Redeemer;  yet,  further, 
 even  it  is  not  the  product  of  our  own  powers.  Had 
 God  done  no  more  but  provided  a  complete  Savi- 
 our, "  Chrift  the  Lord,"  to  be  embraced  by  our 
 own  ftrength,  his  goodnefs  would  have  been  glo- 
 riou'fly  manifefted  :  but  finners  would  have  eter- 
 nallv  pcrifhed  in  their  iniquity,  none  would  have 
 w  fled  to  the  rock  of  ages  \y  but  the  charms  of 
 fenfe,  and  the  force  of  beloved  corruption,  would 
 have  funk  all  into  hell :  it  is  neceffary  that  God 
 draw  finners  before  they  come  to  him  ;  a  creating 
 power  alone  can  make  "  one  that  is  accuftomed 
 iC  to  do  evil,  learn  to  do  well,"  and  indeed  how 
 can  it  prove  other  wife  ?  New  a£ls  of  vice  ftrength* 
 en  the  habit ;  and  if  perfons  are  not  able  to  bear 
 up  againft  the  beginnings  of  fin,  can  they  ever 
 afterwards  conquer  growing  lufts  I  and  we  find 
 "  the  creating  of  men  unto  good  works,""  every 
 where  in  fcripture,  attributed  to  the  immediate 
 operation  of  God.  If  "  wx  be  faved  through  faith, 
 "  and  that  not  of  ourfelyes,  but  the  gift  of  God  j" 
 it  muft  be  tc  by  grace,"  that  the  gradual  ad- 
 vances in  fanctificacion  of  a  renewed  foui  are 
 made.     But, 
 
 gdly,  It  deferves  our  remark,  that  every  thing 
 which  God  requires  of  us,  and  works  in  faints, 
 as  preparatory  to  the  heavenly  glory,  is  really  in 
 itfelf  an  ornament  and  advantage  to  us.  He  does 
 not  impofe  upon  men  a  load  of  practices  that  have 
 no  real  goodnefs  in  themfelves  ;  for,  abftra&ing 
 from  their  making  us  meet  for  immortal  life,  true 
 holinefs  and  faith  are  the  greateft  excellency,  and 
 the  perfection  of  happinefs  to  a  reafonable  foul. 
 O  the  incomprehenfible  goodnefs  of  God  !  to  add 
 
 a 
 
138  By  Grace  we  are  fayed. 
 
 a  reward  to  this  ex-cellent  law,  the  obedience 
 whereto  has,  in  its  own  bofom,  pleafures  infinite- 
 ly beyond  the  merit  of  the  fervice  ;  and  can  we 
 have  a  higher  notion  of  grace,  than  that  God 
 fhould  beftow  heaven  on  us,  if  we  will  but  ftudy 
 our  own  intereft,  and  do  what  is  in  itfelf  our 
 grcateit  beauty  and  ornament  ? 
 
 Laftly,  Heaven  and  confummate  felicity  is  of 
 grace,  I  mean,  that  there  is  even  no  neceiTary 
 connection  betwixt  grace  and  glory,  but  what 
 flows  from  grace  ;  befides,  God  might  make  us 
 lefs  happy  there  tho*  we  were  innocent.  I  will 
 only  notice,  upon  this  large  fubjecl,  that  the  af- 
 furance  the  fp.'rits  of  the  juft  have,  that  they  (hall 
 be  <c  ever  with  the  Lord,"  is  intirely  of  grace: 
 for  this  perfeverance  does  not  flow  from  the  pow- 
 ers of,  even,  a  confirmed  faint.  It  is  plain,  that 
 an  innocent  creature  may  reject  fome  temptations, 
 and  be  prevailed  upon  by  more  dangerous  ones  ; 
 holy  fpirits  may  depart  from  their  fir  ft  habitation, 
 for  it  is  God  alone  who  is  neceffarily  pure  from 
 his  own  perfection  :  -but  finite  holinefs  cannot  be 
 above  every  affault  and  temptation,  if  God  did 
 not,  from  mere  grace,  fupport  and  preferve  it 
 from  falling  by  his  omnipotent  arm. 
 
 Thus  I  have  endeavoured  to  give  a  fhort  proof, 
 and,  indeed,  a  very  difproportioned  one  to  fuch 
 a  noble  and  copious  doctrine,  that  the  eternal  fal- 
 vation  and  immortal  felicity  of  the  redeemed,  in 
 all  its  parts  and  circumftances,  from  its  firft  fource 
 and  fpring,  to  the  finifhing  ftroke  given  it  in  hea- 
 ven, is  entirely  owing  to  the  grace  of  God  :  "  by 
 cc  grace  are  ye  faved." 
 
 '    From  what  has  been  difcourfed  we  (hall  draw 
 the  following  practical  inferences. 
 
 1.  If  it  be  fo,  then  it  muft  be  our  duty,  with 
 the  greateft  humility  and  gratitude,  to  adore  and 
 admire  the  love  of  God,    which  is  marufefted  fo 
 
 much 
 
By  Grace  zve  are  faved.  139 
 
 much  to  our  advantage  in  Chrift  Jefus.  "  Lord, 
 "  what  is  man  that  thou  art  mindful  of  him,  and 
 M  thus  regarded  him?"  How  unable  are  we  to 
 have  fuitahle  thoughts  of  this  myftery  ?  our  capa- 
 cities are  fwallowed  up  in  the  greatnefs  thereof ; 
 and  there  muft  always  be  an  infinite  difproportion 
 betwixt  the  mercy  of  God,  and  our  apprehenfi- 
 ons  of  it  :  for  the  ways  of  his  grace  are  unfearch- 
 able,  and  his  paths  paft  finding  out.  It  mould 
 be  the  greateft  uneafinefs  of  our  fouls,  that  de- 
 bjfed  pleafures,  and  trifling  ufelefs  enquiries,  do 
 fo  much  divert  us  from  this  excellent  fubjeft, 
 which  ought  to  be  our  meditation  day  and  night. 
 
 2dly,  If  '*  we  are  faved  by  grace,"  we  ought 
 certainly  to  (hew  forth  the  praife  of  it  in  our  lives-. 
 The  c<  grace  of  God"  fhould,  at  the  fame  time, 
 teach  and  move  us  to  c<  abandon  all  ungodlinefs 
 44  and  worldly  luffs,  and  to  live  foberly,  righte- 
 ic  oufly  and  godly  in  this  evil  world."  Love  to 
 the  Redeemer  fhould  be  the  leading  governing 
 principle  of  our  lives ;  for  what  clearer  proof  can 
 there  be  of  a  vile  unworthy  foul,  debated  to  the 
 greateft  pitch  of  degeneracv,  than  to  neglect  fo 
 much  love  and  mercv  ?  This  "  grace  of  God 
 4i  fhould  conftrain  us"  to  confecrate  our  fouls  and 
 bodies,  ourfelves  and  our  fervices,  to  his  honour, 
 "  who  gave  himfelf  far  us,"  and,  tho*  pofleffed 
 of  all,  '*  became  poor,  that  we  through  his  po- 
 M  verty  might  become  rich." 
 
 3cily,  From  this  doctrine  we  may  have  an  an* 
 fwer  to  the  queiVion,  Micah  6.  6.  w  Wherewith 
 41  fhall  I  come  before  the  Lord,  and  bow  myfelf 
 "  before  the  high  God  ?"  Hence  we  fee  that  it 
 is  not  with  "  burnt- offerings,  and  calves  of  a  year 
 "  old  :  the  Lord  is  not  pleafed  with  thoufands  of 
 "  rams,  or  with  ten  thoufands  of  rivers  of  oij, 
 "  nor  will  he  accept  the  fruit  of  the  body  for  the 
 "  lin  of  the  foul,"  for  all  thefe  would  be  "  jufti- 
 
 M  fication 
 
140  By  Grace  we  are  /lived. 
 
 u  fication  by  works :"  but  this  doctrine  leads  us 
 to  "  the  righteoufnefs  of  Jefus  Chrift  which  is 
 "  through  faith."  May  we  be  clothed  with  that 
 pure  and  clean  raiment  of  the  faints,  that  obedi- 
 ence which  will  abide  the  fevereft  fearch  into  it, 
 by  God  himfelf,  and,  when  weighed,  will  not  be 
 found  wanting  !  and,  thus  appearing  before  our 
 judge,  may  we  be  juftified  and  faved  by  grace 
 through  faith. 
 
 4thly,  Hence  we  may  fee  the  great  weight  and 
 moment  of  the  doctrine  concerning  "  the  grace  of 
 "  God."  It  is  not  a  light  matter  or  trifling  fpe- 
 culation  ;  for  we  are  faved  by  it :  it  was  God's 
 chief  purpofe  to  exalt  this  attribute  of  his  in  par- 
 ticular, in  the  whole  parts  of  the  glorious  fcheme 
 of  redemption,  Eph.  2.  6,  7.  For  "  he  railed  us 
 "  up  together,  and  made  us  fit  together  in  hea- 
 "  venly  places  in  Chrift  Jefus  ;  that,  in  the  ages 
 "  to  come,  he  might  (hew  the  exceeding  riches 
 "  of  his  grace,  in  his  kindnefs  towards  us  "through 
 "  Chrift  Jefus :"  and  the  apoftle  tells  us,  that 
 "  judication  is  of  faith  that  it  might  be  by  grace," 
 Rom.  4.  16.  There  is  indeed  no  perfection  of 
 God  but  what  fhines  in  the  redeemer's  face  \  but 
 the  wifdom,  holinefs  and  power  that  are  (hewn 
 in  u  bringing  many  fons  into  glory,"  are,  if  I  may 
 fo  fpeak,  fubfervient  unto  grace,  and  are  ma- 
 naged to  advance  its  honour  and  excellency.  And 
 if  fo,  it  cannot  but  be  of  the  higheft  confequence 
 to  us,  that  we  do  not  imbibe  wrong  notions  con- 
 cerning this  article,  upon  a  right  underftanding  of 
 which,  and  practifing  accordingly,  depends  all  the 
 tribute  of  praife,  and  revenues  of  glory,  which 
 God  requires  of  us  for  his  ftupendous  love  in 
 "  feeking  and  faving  them  that  were  loft."  There 
 never  was  any  thing  more  fatal  to  Chriftianity, 
 than  an  apoftatizing  from,  and  denying  of  this 
 grace.    May  we  never  make  the  leaft  approach  to 
 
 the 
 
By  Grace  vje  are  faved.  141 
 
 the  leflening  of  it !   but  beg  that  God  would  efta- 
 blifli  us  in  a  firm  faith  thereof,  and  an  utter  ab- 
 horrence of  every  opinion  which  detracts  from  the 
 peifedtion  of  its  glory,  or  tends  to  exalt  man  and 
 his  powers,  efpecially  in  an  age  where  it  is  fo  vi- 
 goroufly  attacked  upon  all  fides,    and  when  the 
 devil  imploys  the  advantages  of  wit  and  learning 
 to  infnare  men  from   this  belief,    which  he  does 
 too  fuccefsfully,  fince  vain  man  fwells  with  pride 
 and  conceit,   and   "  would  be  wife,  tho'  he  be 
 "  born  like  the  wild  afs's  colt."     May  we  have 
 grace  to  join  with  "  the  fpirits  round  about  the 
 41  throne"  in  attributing  all  to  ' ;  the  lamb  that  was 
 Cl  (bin,  who  is  alone  worthy  to  receive  power, 
 "  and  riches,  and  wifdom,  and  ftrength,  and  ho- 
 "  nour,  and  glory,  and  bleffing  !"    Now,  as  we 
 love  the  Redeemer,  and  would  be  anfwerable  to 
 the  obligations  we  are  laid  under  to  God,  as  we 
 regard  the  honour  due  to  his  name,  and  would 
 partake  of  the  benefits  purchafed  by  him,  let  us 
 onlv  glory  in  the  goodnefs  and  mercy  of  God, 
 and  boaft  in  the  merits  and  powerful  interceflion 
 of  our  Saviour,  and  "  the  gifts  he  received  when 
 4C  he  afcended  up  on  high,  even  for  rebels,  that 
 c;  God  the  Lord  would  dwell  amongft  them,  fince 
 <c  by  grace  we  are  faved,  and  not  of  works,  left 
 lc  any  man  fhould  boaft." 
 
 5thly,  If  "  by  grace  we  are  faved,"  then  we 
 ought  to  have  the  tendered  concern  that  we  do  not 
 difhonour  and  debafe  it,  either  in  principle  or 
 practice.  Theie  can  never  be  a  greater  reproach 
 caft  thereon,  than  by  turning  ii  to  licentioufnefs, 
 and  abufing  it  to  foo-h  us  in  our  lufts.  Do  we  be- 
 lieve  that  God  will  proftitute  his  holinefs,  upon 
 the  throne  whe1  e  f  he  (its,  and  which  is  his  elory, 
 to  the  ivickednefs  md  ignorance  of  finners?  No, 
 that  "  he  hateth  ;  rs  of  iniquity,"  is 
 
 an  eternal  truth,  and  U  m  the  honour  01  his  grace, 
 
 that 
 
142  By  Grace  we  are  faved. 
 
 that  it  turns  men  from  foolifhnefs  \  and  the  defign 
 of  Chrift's  coming  into  the  world  was,  "  that  he 
 "  might  deftroy  the  works  of  the  devil/'  where- 
 of fin  is  the  chief. 
 
 How  abfurd  is  it  in  the  Antinomians,  to  fancy 
 that  the  law's  being  a  rule  to  believers,  is  a  dimi- 
 nifhing  and  tarniming  the  luftre  of  grace,  fince, 
 as  we  noticed  above,  holinefs  is  itfelf  the  beauty 
 and  perfection  of  the  foul?  were  we  under  the 
 dominion  of  fin,  we  muft  want  our  true  dignity 
 and  real  worth.  Can  it  be  a  clouding  of  gface, 
 if  God,  in  order  to  make  us  completely  blefled 
 in  heaven,  requires  and  enables  us  to  be  in  part 
 happy  upon  earth:  but  let  us  never  be  fo  fatally 
 miitaken,  as  to  dream  that  "  without  holinefs  we 
 €*  can  pleafe  the  Lord,"  or  have  a  real  title  to  his 
 favour.  Let  us  detafte  every  opinion  that  tends 
 to  leflen  the  obligations  to  obedience,  and  may 
 we  improve  the  grace  of  God  as  a  higher  bond  on 
 us  to  all  manner  of  holy  converfation,  and  as  it  is, 
 Rom.  6.  14.  "  Let  fin  no  more  have  dominion 
 c<  over  us,  for  we  are  not  under  the  law,  but 
 "  under  grace.'' 
 
 S  E  R- 
 
C    143    ] 
 
 mwmmm 
 
 *  S  E  R  M  O  N    YIIL 
 
 2  Cor.  viii.  9. 
 For  ye  know  the  grace  of  our  Lord  Jefus 
 Chrifi,   that  though  he  was  rich,   yet  for 
 your  fakes  he  became  poor,  that  ye  through 
 his  poverty  might  be  rich. 
 
 THE  wifeft  of  men,  Solomon,  gives  it  as 
 his  fettled  opinion,  Prov.  4.  7.  that  wif- 
 dom  is  the  principal  thing ;  and  therefore  we 
 fhould  get  wifdom,  and  with  all  our  getting  get 
 underftanding :  this  fhould  be  the  employment  of 
 our  life,  while  other  purfuits,  being  of  infinitely 
 lefs  moment  and  worth,  fhould  ftill  yield  to  it, 
 and  never  engrofs  any  time  that  might  be  fpent 
 in  acquiring  fo  noble  a  purchafe  ;  for  fhe  gives  to 
 al!  that  poflefs  her  an  ornament  of  grace  to  their 
 head,  a  crown  of  glory  (be  delivers  to  them.  Yet 
 how  lamentable  a  profpe£l  does  the  world  afford 
 us,  though  this  wifdom  be  more  precious  than 
 rubies,  and  all  things  which  can  be  defired  are  not 
 to  be  compared  unto  her,  for  happy  is  every  one 
 that  retaineth  her:  yet,  like  our  blefled  Saviour, 
 the  great  author  and  fountain  of  fpiritual  under- 
 standing, fhe  isdefpifed  and  rcjefteii  of  men,  y  >o 
 fee  nothing  of  its  beauty  that  they  (hould  d  1  e 
 it  ;  the  god  of  this  world  hith  blinded  the  .  3 
 oi  its  inhabitants,  that  this  glorious  light  flic  J 
 not  fhinc  into  their  hearts  \  hence  the  far  grc.t- 
 
 eft 
 
 •  Th:s,  with  the  three  following  fermon?,  are  the  firft  which 
 the  Author  preached* 
 
144  5T3fe  Grace  ofjefis  Chrift 
 
 eft  part  of  them  are  like  Nabal,  folly  is  with  them. 
 It  (hould  be  our  care  not  to  be  tainted  with  the 
 vicious  lives,  or  ftupid  floth  of  an  evil  world  ;  but 
 to  be  feparated  from  thofe,  who,  forgetting  God, 
 are  tumbled  from  their  falfe  fecurity  and  deceiving 
 eafe  into  real  and  everlafting  torments. 
 
 It  will  be  evident  to  the  moft  blinded  foul,  and 
 credit  given  to  it  by  the  moft  hardened  infidel, 
 that  wifdom  excelleth  folly  as  far  as  light  excelleth 
 darknefs ;  yet  how  few  are  there  who  beftow  any 
 thoughts  upon  an  unfeen  ftate,  though  the  ruins 
 of  mankind  be  inevitable  ?  death  allures  us  that 
 we  are  haftening  thither,  and  that  there  is  no 
 difcharge  from  this  war.  And,  amongft  thofe 
 who  make  high  enough  pretences  to  religion  and 
 faith,  many  may  be  found  who  pleafe  themfelves 
 with  a  very  fuperflcial  enquiry,  and  embrace  do- 
 ctrines, upon  which  their  falvation  depends,  with 
 lefs  caution  than  they  would  afford  to  the  teaft 
 of  their  temporal  concerns:  (bough  it  is  cc  tain 
 that  leaning  to  an  insufficient  Saviour,  is  -neon- 
 conceivably  more  fatal  and  deftruiiive  than  the 
 throwing  away  ail  the  goods  we  p 
 world  for  a  babble  ;  an  J  how  m 
 be   contrary    to    the   pre 
 
 earth,   the  firft  is  cer   iin  t  md 
 
 no  men  have  mc  r<    "e    "on  to  in- 
 
 to their  faith  than  I 
 
 true  value  in  all  its  d  ,  i  ines,  the 
 
 infinite  perfei  ow  Red 
 
 are  Cure  foundations  foi  a  ra  ion  them, 
 
 j  dependence  and  reliance  upon   our 
 Saviour. 
 
 I  have  upon  this  account   mude 
 portion  of  fcripture  now   read,    as 
 do&rhie,   not  only  ufeful  but  ne< 
 
 aof(     .  "  J     us  Chi  ft  cruciru 
 
 and  grace  of  him  who  was  rk 
 
///  becoming  poor  for  our  fales.  1 45* 
 poflefTed  all,  yet  for  our  fakes  became  poor.  The 
 holy  apoftle  applies  himfelf,  in  this  chapter,  to 
 the  engaging  the  Corinthians,  by  feveral  motives, 
 to  abound  in  that  noble  duty  of  charity,  which  is 
 fo  frequently  enjoyned  by  the  laws  of  Chrift,  efpe- 
 cially  towards  fuch  as  were  of  the  houihold  of 
 faith,  and  partakers  with  them  of  the  common 
 falvation  ;  which  was  fo  endearing  a  tie,  that  it 
 could  fcarce  fail  to  caufe  thofe,  whom  providence 
 had  favoured  with  an  affluence  of  temporal  goods, 
 and  whofe  cup  overflowed,  to  communicate  of 
 -their  abundance  to  fellow  Chriftians,  whofe  cir- 
 cumftances  were  narrower,  and  who  wanted  the 
 liberality  of  others  to  fupport  them.  It  is  the 
 doclrine  of  the  gofpel,  that  in  every  age,  fuch  as 
 would  in  earneft  dedicate  themfelves  to  the  fervice 
 of  Chrift,  muft  firft  take  up  their  crofs,  and  thus 
 follow  him,  put  on  a  fixed  refolution  to  abandon 
 all  the  allurements  which  prefent  things  have  in 
 them,  when  the  doing  fo  may,  in  the  leaft,  con- 
 tribute to  the  glory  of  their  mafter  :  but  this  in  a 
 particular  manner  appeared  in  the  beginnings  of 
 Chriftianity,  when  it  was  expofed  to  perfection 
 and  reproach,  and  all  the  miferies  whereby  Satan 
 frights  men  from  (haking  off  his  chains  ;  then  in 
 a  peculiar  way  it  was  true,  that  not  many  wife 
 men,  nor  mighty,  nor  noble  afte*  the  flefh,  were 
 called,  but  the  bafe  things  of  the  world,  and  the 
 things  which  were  defpifed,  were  chofen  by  God, 
 which  made  it  the  more  ncceflary  for  the  few  that 
 were  rich,  to  extend  their  charity  with  an  open 
 hand  to  the  others. 
 
 The  apoftle  incites  thefe  to  whom  he  writes  to 
 the  practice  of  this  duty,  by  propofing  to  them 
 the  example  of  the  Macedonians,  who  were  emi- 
 nent for  this  grace,  in  the  firft fix  verfes.  A  (hiv- 
 ing who  fli^ll  make  the  greateft  advances  in  good- 
 nefs  and  virtue,  is  a  generous  and  commendable 
 
 Vol.  II.  G  tmula- 
 
I4<5  The  Grace  of  Jefns  Chrijl 
 
 emulation  ;  and  we  are  allowed  to  ufe  the  pro- 
 fpe<5t.  of  outrunning  others  in  the  fpiritual  race, 
 and  the  diftinguifhing  illuftrious  glory  that  will 
 be  the  confequence  of  doing  fo,  as  an  argument 
 to  ftir  us  up  to  act  with  vigour  and  life  in  per- 
 forming every  Chrifxian  duty.  In  the  7th  verfe,  he 
 propofes  another  very  moving  confideration,  name- 
 ly, that  they  had  already  made  a  confiderable  pro- 
 grefs  in  a  fpiritual  life  ;  and  they  abounding  in 
 faith,  utterance,  knowledge,  diligence,  and  love 
 to  him,  it  would  be  inexcufable  in  them,  if  they 
 had  not  this  grace  alfo.  In  the  8th  verfe,  he  ad- 
 drefles  them  in  the  fmootheft  and  moft  infinuating 
 terms,  though  he  was  an  apoftle,  and  by  his  of- 
 fice might  have  commanded  them  as  to  all  the  cir- 
 cumftances  of  their  beftowing  charity,  and  have 
 ordered  them  to  give  fo  much  ;  yet  he  choofed  ra- 
 ther to  leave  that  to  themfelves,  and  only  exhort 
 to  the  duty  in  general.  It  is  much  the  fame  way 
 he  manages  towards  Philemon,  when  begging  a 
 favour  of  him  in  behalf  of  Onefimus,  Philem.  8. 
 c<  Wherefore  though  I  might  be  much  bold  in 
 <c  Chrift  to  enjoin  thee  that  which  is  convenient, 
 <c  yet  for  love's  fake  I  rather  befeech  thee." 
 
 In  the  text  he  feems  to  give  a  reafon  of  this  his 
 conduct,  being  a  proof  that  there  was  no  neceffi- 
 ty  to  lay  fuch  pofitive  injunctions  upon  them,  fince 
 they  had  fo  conftraining  an  argument  to  perfuade 
 them  to  it  as  the  example  of  our  Saviour,  which 
 was  laid  open  before  them  ;  for  "  they  knew  the 
 cc  grace  of  our  Lord  Jefus  Chrift,  that  though  he 
 44  was  rich,   &c." 
 
 Ye  fee  then  the  connection  that  there  is  betwixt 
 this  verfe  and  the  preceeding  difcourfe,  namely, 
 the  apoftle  exhorting  the  Corinthians  to  a  liberal 
 abounding  charity  towards  poor  Chrifiians,  and 
 that  not  from  constraint,  but  willingly.  He  pro- 
 pofes  to  them,  as  a  powerful  motive,  that  the  un-  - 
 
 merited 
 
in  lecovung  -poor  for  our  [ales.        147 
 
 merited  love  of  Jefus  Chrift  engaged  him  to  do 
 and  fuffer  infinitely  more  to  make  us  happy,  than 
 was  required  of  them  in  order  to  the  afliftance  of 
 poorer  faints :  and  could  he  offer  a  more  mighty 
 argument  to  thofe  who  knew  the  invaluable  bene- 
 fits of  (Thrift's  purchafe,  and  his  incomprehensible 
 grace  and  condefcenfion  in  making  it  for  us  ? 
 
 In  thefe  words  we  may  coniider  firft  the  ftate 
 and  condition  of  our  Saviour  before  he  tabernacled 
 amongft  men,  and  entred  upon  his  work  as  Me- 
 diator and  our  furety,  "  he  was  rich :"  that  "  Lord 
 4C  over  all,"  who  was  in  himfelf  happy  and  glo- 
 rious beyond  our  thought,  and  rich  unto  all. 
 2dly,  We  have  a  furprizing  change  of  his  ftate, 
 "  he  became  poor:"  he  emptied  himfelf  of  his 
 greatnefs  and  glory,  and  took  upon  him  the  form 
 of  a  fervant  of  the  lowed  kind.  3dly,  We  have 
 the  perfons  upon  whofe  account  he  underwent  this 
 amazing  alteration  ;  it  was  not  in  behalf  of  angels 
 that  he  humbled  himfelf,  he  fuffered  not  to  ad- 
 vance the  glory  and  promote  the  intereftsof  thofe 
 pure  immortal  fpirits,  whofe  conftant  fervices  to 
 God,  and  untainted  loyalty  to  their  Maker,  might 
 feem  to  give  them  fome  better  claim  to  this  ad- 
 vantage :  no,  "  he  took  not  upon  him  the  nature 
 <c  of  angels,  but  the  feed  of  Abraham."  O  afto- 
 niihing  mercy  !  it  can  be  nothing  but  the  good- 
 nefs  of  God,  that  for  us  wretched  miferable  fin- 
 ners,  who  had  debafed  ourfelves  as  low  as  hell, 
 the  fon  of  the  Father  fhould  have  left  the  glory 
 he  was  furrounded  with,  which  he  had  before  the 
 world  was  ;  yet  for  our  fakes  he  became  poor, 
 4thlv,  We  have  his  great  defign  in  all  this  grace. 
 We  were  funk  into  the  depth  of  fin  and  mifery* 
 poor,  empty,  blind,  n,iked,  enemies  to  God  and 
 ourfelves,  and  abandoned  to  irretrievable  ruin: 
 now  it  was  to  deliver  us  hence,  to  draw  us  out 
 of  this  horrible  pit,  and  fet  our  feet  upon  high 
 G  2  places, 
 
148  The  Grace  of  Jefus  Chnfl 
 
 places,  to  beautifie  us  with  the  ornaments  of  in- 
 nocence, and  reftore  apoftate  mankind  to  loft 
 happinefs,  "  that  we  through  his  poverty  might 
 ct  be  rich."  5thly,  We  have  the  great  fource  of 
 (Thrift's  .doing  all  this  for  us,  Grace.  His  infinite 
 unbounded  goodnefs  and  mercy,  and  without  the 
 fmalleft  lhadow  of  merit  on  our  parts  to  induce 
 him  thereto  ;  "  for  ye  know  the  grace  of  our 
 "  Lord  Jefus  Chrift,"  &c.  Laftly,  We  have 
 the  connection  betwixt  this  and  the  former  part 
 of  the  chapter,  to  wit,  that  this  mould  be  a  for- 
 cible motive  upon  all  Chriftians  to  practife  chari- 
 ty and  companion  towards  others. 
 
 This  text  contains  a  large  and  momentous  fub- 
 ject,  being  the  fubftance  of  the  gofpel  of  the  Son 
 of  God,  and  a  comprehenfive  fum  of  what  is 
 taught  us  by  the  fcriptures  of  truth  ;  for  what  did 
 the  apoftles  preach,  and  the  prophets  teftifie  be- 
 forehand, but-  the  fuffering  of  the  Mefliah  and 
 his  glory,  "  that  he  who  was  rich,  for  our  fakes 
 <c  became  poor?"  That  I  may  give  as  compre- 
 henfive an  account  of  the  apoitlc's  delign  as  I  can, 
 2nd  your  time  will  allow,  1  fhall  endeavour  to 
 follow  the  enfuing  method. 
 
 1.  I  ihall  propofe  feveral  important  truths  which 
 may  be  deduced  from  the  words. 
 
 2.  I- (hall  apply  myfelf  to  evince,  from  fome 
 confiderations,  the  certainty  of  what  the  infpired 
 author  aflerts  concerning  Jefus  Chrift,  "  that  he 
 44  was  rich,"  and  that  in  the  moft  extenfive  and 
 notleft  meaning  of  the  word.  And,  as  I  go  a- 
 long,  I  (ball  coniider  the  alteration  of  this  ftate, 
 2nd  lay  open  what  is  imported  in  his  becoming 
 poor.  I  might  divide  this  into  two  diftindt  heads, 
 and  fpeak  of  Chrift's  being  rich  -,  and  then  open 
 up  the  meaning  of  his  becoming  poor  :  but  I  choofo 
 rather  to  join  them  together,  both  to  fave  \our 
 time,  and  becaule  it  will  appear  the  more  clearly 
 
 and 
 
in  becoming  poor  for  ovr  fakes.  149 
 and  diftinctly  thereby,  how  he  became  poor,  with 
 refpect  to  each  of  thefe  feveral  glorious  perfections 
 wherein  he  was  rich. 
 
 3.  I  {hall  prove,  that  he  who  was  rich  and  ex- 
 alted, humbled  himfelf,  and  became  poor  for  the 
 behoof  and  advantage  of  men  :  where  I  {hall  prin- 
 cipally confider  the  influence  that  his  poverty  had 
 upon  our  falvation,  and  the  fittednefs  or  neceflity 
 of  it  in  order  to  the  accomplifhirvent  thereof,  the 
 finifhing  tranfgreffion,  and  bringing  in  everlafting 
 righteoufnefs. 
 
 4.  I  {hall  make  it  good,  by  feveral  arguments, 
 that  this  management  of  our  Saviour's  becoming 
 poor,  has  fully  gained  its  end,  and  that  thereby 
 there  is  a  foundation  laid  for  finners  becoming 
 rich. 
 
 5.  I  {hall  take  a  fhort  view  of  the  riches  and 
 happinefs  of  believers  purchafed  by  Chrift,  whence 
 the  greatnefs  of  the  benefit  will  be  made  evident. 
 
 6.  I  {hall  draw  feveral  practical  inferences,  and 
 fhew  fome  of  the  many  directions  as  to  the  con- 
 duct: of  our  life  which  this  doctrine  affords. 
 
 1.  We  may  obferve  from  this  text,  that  as  the 
 fhare  God  the  Father  has  in  bringing  many  fons 
 unto  glory,  his  accepting  the  fulfilling  of  the  law 
 by  another,  he  being  the  fupreme  judge  of  the 
 world  j  his  putting  the  leaft  {top  to  the  execution 
 of  the  threatened  punifhment,  and  not  immedi- 
 ately driving  finners  into  everlafting  darknefs, 
 flowed  intirely  from  grace  :  fo  the  part  the  fon  of 
 God  bore  in  the  recovery  of  fallen  man,  had  no 
 other  fource,  but  was  equally  the  effect  of  the 
 freed  and  moft  diiinterefted  grace.  Hence  "  grace 
 "from  God  the  Father,  and  the  Lord  Jefus 
 <c  Chrift,"  are  (o  frequently  joined  together  in 
 the  apoftolical  benedictions  ;  it  eminently  mining 
 in  nd  proceeding  from  both.  And  indeed  they 
 mull  be  ftupidly  ignorant  of  the  perfon  and  work 
 G  3  of 
 
t$o  T'he  Grace  of  J  ejus  Chrifl 
 
 of  the  Redeemer,  and  of  themfelyes  whom  he 
 came  to  fave,  that  are  not  convinced  of  this  truth  : 
 and  who,  when  they  behold  the  only  begotten  of 
 the  father,  do  not  perceive  him  full  of  grace  and 
 truth.  And  this  follows  plainly  from  our  text, 
 fince,  for  him  who  was  rich,  willingly  to  become 
 poor  for  our  fakes,  muft  be  of  grace. 
 
 What  is  included  in  the  eternal  generation  of 
 the  Son  by  the  Father,  is  a  myftery  unknown  to 
 us,  too  wonderful  for  us:  but  it  is  evident  from 
 fcripture,  and  believed  by  all  who  deferve  the 
 name  of  Chriftians,  that  nothing  can  pofiibly  be 
 defigned  thereby,  which  in  the  leaft  detracts  from 
 the  infinite  perfection  and  fupreme  deity  of  our 
 Saviour;  and  if  he  be  God,  he  muft  act  with  the 
 higheft  freedom,  and  every  thing  like  neceffity 
 or  force  muft  be  eternally  removed  from  him.  So 
 that  though  the  Meffiah  be  reprefented  as  "  com- 
 y-  uig  to  do  his  Father's  will,  as  it  was  written 
 *v  m  the  volume  of  God's  book  concerning  him, 
 iC  and  the  law  of  God  is  faid  to  be  within  his 
 fcC  heart:"  yet  the  con  fen  t  of  the  fecond  perfon 
 was  neceflary  to  his  becoming  our  furety,  and, 
 i4  being  made  under  this  law,  the  counfel  of  peace 
 **  was  between  them  both."  Befides,  the  God- 
 man  Jefus  Chrift  bad  the  perfection  of  innocence, 
 never  was  guilty  of  the  leaft  tranfgreftion  of  the 
 law,  and  -fo  could  be  under  no  obligation  to  bear 
 the  punifhment,  but  from  his  own  confent  and 
 out  of  mere  good  will.  Can  we  conceive  freer 
 and  more  abfolute  grace,  than  for  him  4fcwho 
 "  knew  no  (in,  neither  was  any  guile  found  in, 
 41  his  lips,  to  become  fin  for  us,  that  we  might 
 "  thereby  be  made  the  righteoufnefs  of  God  Vy 
 Let  us  endeavour  to  raife  our  fouls  to  fuitable  ap- 
 preheniions  of  this  grace  of  Jefus  Chrift,  and  itrive 
 to  44  comprehend  with  all  faints,  what  is  the 
 **  breadth,  and  length,  and  depth  thereof."    We. 
 
 ought 
 
in  becoming  poor  for  our  fakes.  151 
 ought  often  to  be  meditating  upon  this  noble  fub- 
 je&,  which  will  be  the  uninterrupted  eternal 
 fource  of  love  and  praife,  to  the  ravifhed  admir- 
 ing fpirits  of  "  juft  men  made  perfect."  We 
 fhould  not  only  know  in  general  that  "  by  grace 
 44  we  are  faVed  ;"  but  it  ought  to  be  our  work, 
 to  take  a  view  of  the  freedom  and  mercy  that  ap- 
 pears in  the  management  of  each  of  the  perfons  ; 
 and  let  the  grace  of  the  Redeemer,  as  of  God  the 
 Father,  kindle  our  hearts  into  a  holy  flame  of  di- 
 vine love,  and  add  greater  force  to  this  heavenly 
 fire,  which  fhould  be  perpetual  and  never  go  out. 
 2.  From  the  connection  of  the  words  with  the 
 foregoing  ones,  namely,  the  apoftle's  prefling  this 
 wonderful  condefcenfion  and  grace  of  JefusChrifi, 
 as  a  motive  to  charity  and  compaffion  towards 
 others,  we  may  obferve,  that  our  blefTed  Lord  is 
 the  great  pattern  of  a  Chriftian's  life  :  this  plain- 
 ly follows  from  the  text,  elfe  his  becoming  poor 
 could  be  no  fuch  argument  for  our  imitating  him 
 therein.  He  is  that  living  rule,  which  ought  not 
 only  to  influence  our  outward  actions,  and  direcl: 
 our  behaviour  before  the  world  ;  but  his  example 
 mull  pierce  into  our  hearts,  and  govern  there; 
 when  we  open  our  breafts,  Chriit  ihould  be  found 
 every  where  and  in  the  innermoft  receffes  :  for 
 this  alone  will  be  the  foundation  of  jo\  ,  in  that 
 day  when  that  God,  whofe  understanding  is  in- 
 finite, will  difclofe  before  angels  and  men  the 
 mod  concealed  projects  of  the  craftieft  of  iinners. 
 If  Chriit  be.  ail  and  in  all  to  us,  as  he  muft  be  to 
 us  if  we  have  any  (hare  in  his  purchafe,  we  will 
 certainly  copy  after  him  :  this  is  the  great  com- 
 mandment, that  we  are  to  4'  take  his  yoke  upon 
 44  us,  and  to-  learn  of  him;  thus  we  (hall  have 
 44  reft  to  our  fouls."  We  are  to  be  u  followers 
 44  of  the  apoftles"  only  in  fo  far  44  as  they  are  of 
 44  Chrift."  We  are  always  to  confider  4t  this 
 G  4  M  great 
 
I  C2  Tke  Grace  ofjefus  Chrift 
 
 "  great  high  prieft  and  apoftle  of  our  profeffion," 
 for  we  are  his  fervants,    and   he   our  Lord   and 
 head,   "  and  our  life  is  hid  with  God  in  Chrift." 
 And  it  is   a  certain  character  of  thofe  who  are 
 "  warned  in  his  blood,"  that  they  are  "followers 
 "  of  the  lamb  whitherfoever  he  goeth  :  for  even 
 "  hereunto  were  we  called;   becaufe  Chrift  alfo 
 4*  fuffered  for  us,  leaving  us  an  example  that  we 
 «c  fliould  follow  his  fteps."     The   leaft  and  moft 
 insignificant  inftrument  employed  in  the  fervice 
 of  the  tabernacle,    was  ftri&ly  appointed   to   be 
 made  conformable  to   "  the  pattern  {hewn  in  the 
 44  mount:"    it  is  much  more  neceffary  that  all 
 Chrift'ans,  who  are  little  "  temples  for  the  holy 
 u  Ghoft  to  dwell  in,"  {hould  be  agreeable  to  that 
 glorious  living  temple  who  came  down  from  hea- 
 ven, the  Lord  ^he  Saviour.     We  can  never  have 
 any  ground  for  the  leaft  fear  of  wandering,  if  we 
 put  ourfeives  under  the  conduct  of  this   "  great 
 "  captain  of  falvation  ;"  following  his  fteps,   we 
 may  fecurely  tread  the  moft  rugged  and  difficult 
 paths,  for  we  may  be  allured  that  the  end  thereof 
 ihall  be  the  falvation  of  our  fouls.     How  great  an 
 encouragement,   and  how  moving  a  confideration 
 {hould  it  be  to  us,    to  "  leave  the  things  that  are 
 "behind,"  and  with  diligence  and  delight,  "  prefs 
 "  forward   to   what   remains,"    to  make  greater 
 progrefs  and  more  vigorous  efforts  in  the  ways  of 
 God's  commandments f    this  is  a  fure  pattern, 
 that  is  tried  and    fife  in   all   the  various  circum- 
 ftances  of  life.    We  may  hence  learn  wifdom  and 
 understanding,    for   by  him   was   the   divine  law 
 lived  over  in  its  greateft  puritv  :    and  uas  a  Son 
 fi  he  was  faithful  in   ill  the  houfe  of  God,"   ap- 
 proved by  God  himfelf ;    and    the  accufer  of  the 
 brethren  will    not  ftain    his  fidelity,    or  lay    any 
 thing  to  his  charge.      Let   us   then   endeavour  to 
 he  "  holy  as  he  was  holy,  in  all  manner  of  godly 
 
 41  con- 
 
in  becoming  poor  for  x>ur  fakes.        r  53 
 
 <c  converfation  :"  may  we  examine  our  actions 
 by  this  ftandard  ;  and  when  we  refolve  about  any 
 thing,  let  the  firft  queftion  we  propofe  be,  Is  this 
 agreeable  to  the  life  of  our  Saviour  ?  and  can  we 
 find  a  precedent  for  it  in  his  pradlice  ?  are  we  "  in 
 M  this  followers  of  God  as  dear  children?"  or, 
 is  the  enemy  of  Chrift  and  our  fouls,  leading  us 
 blindfold  into  crooked  paths  ?  We  fhould  with 
 caution  and  watchfulness  confider  the  whole  cir- 
 cumftances  of  our  life,  that,  "  fetting  Chrift  be- 
 "  fore  us,"  we  may,  like  him,  '*  be  wife  as  fer- 
 "  pents  and  harmlefs  as  doves." 
 
 3.  I  remark  from  the  connection  of  the  text, 
 that  the  incompreheniible  love  of  Chrift  towards 
 finners,  and  his  glorious  grace  in  feeking  and  fay- 
 ing them  that  were  loft,  though  ,it  mould  in  a 
 particular  manner  engage  us  to  love  him  with 
 our  fupreme  affe&ion,  and  make  our  fouls  burn 
 bin  us  therewith,  when  we  meditate  upon 
 **  his  b<  coming  poor  that  we  might  be  made  rich;" 
 yet  the  eff  cts  of  it  muft  not  be  confined  thereto, 
 but  extent  themfelv.es  to  all  the  commands  of  God, 
 nor  is  there  any  part  of  the  moral  law,  bat  to  the 
 obedience  or  which  there  is  a  ftrong  tie  laid  upon 
 us  by  "  the  gr^ce  of  Jefus  Chrift :"  thus  vvc  fee 
 the  apo^le  ufes  it  a6  <-,n  a  gument  f  r  charity,  and 
 makes  this  grace  an  effect  of  it.  I  the  rather  take 
 notice  of  this,  becaufe  it  is  a  duty  fo  little  minded 
 b  Chriftians  :  there  are  m  my  who  fatall)  dece.ve 
 their  own  fouls,  who  make  a  loud  enough  noife 
 with  their  clamorous  religion^  and  buoy  them- 
 felves  up  with  an  opinion  that  they  love  their 
 Redeemer,  and  are  ravifhed  with  the  contemptar 
 tim  of  his  peffon,  attributes  and  works;  while 
 this  has  no  influence  up'  n  hem  to  pradiife  ju- 
 ftice,  mercy  ai.d  compaffion  towards  others*  but 
 an  .Sa'idoned  to  fraud  and  oppreffion,  and 
 their  covecou^  narrow  fpirits  never  put  on  bowels 
 G  5  to- 
 
Upp  The  Grace  ofjefus  Chrift' 
 towards  poorer  Chriftians,  whofe  ftraitened  cir- 
 cumftances  in  this  world  call  for  their  tender  fym- 
 pathy  :  fuch  lie  againft  themfelves,  for  faith  and 
 love  to  the  Redeemer  is  dead  and  empty,  except 
 it  bear  fruit  and  produce  good  works.  Let  then 
 our  affection  to  our  Saviour  engage  us  to  love  his 
 members,  and  be  united  therebv  to  all  thofe  of 
 whom  he  is  the  head  ;  and  to  every  other  part  of 
 a  virtuous  life,  and  to  the  abandoning  of  all  fin  : 
 that  fo,  "  having  put  on  Chrift  Jefus,  we  may 
 c*  walk  in  all  newnefs  of  life,  and  behave  worthy 
 M  of  ourholy  calling/' 
 
 4.  Hence  we  may  remark,  that  we  ought  re- 
 al!^ to  fhew  our  love  to  Chrift,  not  only  by  the 
 direct  aclings  of  our  fouls  towards  him,  but  in 
 the  practice  of  every  duty,  by  "  glorifying  him 
 u  with  thefe  fpirits  and  bodies  which  are  his." 
 This  is  one  great  difference  betwixt  the  moral 
 performances  of  natural  men,  and  thofe  of  true 
 believers.  The  firft  have  no  regard  to  the  Re- 
 deemer in  them,  they  do  not  flow  from  the  prin- 
 ciple of  love  to  him,  nor  are  they  moved  by  a 
 fdnfe  of  what  he  has  done  for  finners ;  but,  if  they 
 are  in  fome  meafure  juft  and  liberal,  if  they  are 
 tender  and  generous,  it  either  flows  from  their 
 natural  conftitutions,  in  which  they  are  not  active, 
 or. the)  oft-times  facrifice  to  their  own  eafe,  and 
 to  the  quieting  the  furies  of  confeience,  and  burn 
 incenfe  to  their  vanity  and  pride,  without  remem- 
 bering their  Maker  and  Saviour  :  whereas  a  real 
 Chriftian  is  far  different  ;  he  knows  how  to  live 
 to  Chrift,  to  be  moved  by  his  love,  and  fhew 
 forth  his  praife  in  the  minuteft  adion  and  the  or- 
 dinary bufinefs  of  life,  whether  he  eats  or  drinks 
 it  is  to  the  Lord,  it  is  the  love  of  his  mafter  that 
 conftrains  him  to  obey  the  divine  laws  and  die  un- 
 to fin  ;  when  he  gives  freely,  he  bears  in  mind 
 how  he. freely  received  from  Chrift  s ,  he  is  joined 
 
in  becoming  poor  for  our  fakes.        155 
 
 by  affection  to  all  that  call  upon  the  name  of  the 
 Lord  in  (incerity,  from  a  fenfe  of  the  obligations 
 he  is  under  to  him,  who  gave  himfelf  for  us,  that 
 he  might  take  away  the  enmity,  hatred,  ftrife, 
 which  rage  amongft  the  children  of  difobedience, 
 and  make  us  love  one  another  even  as  he  loved 
 us.  This  is  the  divine  art  of  a  fpiritual  life,  in 
 our  ordinary  employments  to  be  moved  by  the 
 glory  of  Chrift,  and  to  promote  his  honour,  that 
 to  our  Saviour  may  be  found  every  where  in  us. 
 This  is  the  heavenly  dew  that  crowns  all  the  per- 
 formances of  a  Chriflian,  beautifies  and  makes 
 them  "  fruitful  and  acceptable  in  the  beloved." 
 
 I  might  have  made  a  fifth  remark  concerning 
 the  fpecial  ties  we  are  bound  by,  and  the  many 
 excellent  directions  concerning  the  management 
 of  our  charity,  which  appear  from  the  apoftle's 
 arguing  in  our  text. 
 
 But  I  proceed  to  the  fecond    thing  mentioned 
 above,  namely,  to  evince,  from  feveral  inftances, 
 the   truth   of  what  our  aooftle  afferts  concerning 
 the  condition  of  Jefus  Chrift,  before  he  entered 
 upon  his  office  as  Meffiah,   that  "  he  was  rich." 
 This  is  a  fubjec~t,   in  the  greatnefs  whereof  we  are- 
 fwallowed  up,  our  thoughts  are  not  ftrong  enough 
 to  foar  to  the  height  of  it;    for  after  our  utmofb 
 application  and  fearch,    it  is  but  a  fmall  portion' 
 thereof  we  can  know.     The  beft  faints  in  heaven- 
 will  have  more  reafon,  than  the  queen  of  Sheba 
 had  to  afTert  concerning  the  wifdom  of  Solomon,. 
 when  they  fhall  have  a  more  full  and  elevated  view 
 of  the  glories  of  the  Redeemer,  to  exclaim,  "  that 
 &4  the  half  of  what  they  then  fhall  perceive,  was^ 
 cc  not  told  them"  by  the  ableft  minifter  of  the  • 
 new  teftament :  but  that  even  after  this  grace  was- 
 brought  to  light  by  the  gofpel,  a  great  part  of  it 
 was  unperceived  by  the  underftandings  of  men,, 
 and  will  be  to  eternity  hid  from  created  eyes. 
 
 Ii 
 
1 56  The  Grace  of  Jefus  Chrljl 
 
 I  (hall  endeavour  in  a  few  words  to  unfold  a 
 little  of  thefe  riches  of  Chrift,  and  in  order  there- 
 to let  us  firft  confider  the  meaning  and  extent  of 
 the  word  rich,  as  it  is  ufed  among  ft  men. 
 
 1.  1  hen,  a  perfon  is  not  reputed  rich,  though 
 he  have  what  may  enable  him  to  live  eafily  enough 
 in  the  world,  except  he  poffefs  an  affluence  of  its 
 goods,  whereby  he  can  mike  a  figure  above  that 
 of  ordinary  people:  but  a  man  is  laid  to  be  rich, 
 who  abounds  in  the  enjoyments  of  life,  or  has 
 means  to  purchafe  them,  whofe  fortune  cannot 
 only  furnifh  him  with  the  neceffaries,  and  even 
 conveniencies  of  temporal  things,  but  with  all 
 their  pleafures  and  fplendor. 
 
 2.  To  make  a  perfon  rich  in  any  thing,  in  an 
 extended  fenfe,  he  mult  poffefs  more  than  will 
 anfwer  his  own  occafi'jns  He  sets  not  this  cha- 
 racier  except  he  be  able  to  communicate  to  others  ; 
 and  have  accefs,  from  an  "overflow  of  his  cup," 
 to  exercife  liberality  towards  fuch  as  are  in  lower 
 circumftances  5  and  can  make  the  poor  feel,  to 
 their  advantage,  his  ability  to  fupport  and  relieve 
 them. 
 
 Befide  this  proper  fignific  ttion  of  the  w.ord  rich^ 
 it  is  ufed  in  feveral  metaphorical  fertfes.  It  is  ap- 
 plied to  the  endowments  of  the  mind  as  well  as 
 to  the  goods  of  the  body  :  and  a  man  who  has  a 
 large  ih  *.re  of  thefe,  and  is  dignified  with  orna- 
 jments  oi  the  foul  in  a  degre 3  fuperior  to  the  com- 
 mon level,  gets  this  name.  Hence  we  read  of 
 *'  the  richer  of  wRlom  and  knowledge,  of  grace 
 M  arid  goodnefs  :"  and  we  are  commanded  to  be 
 "  rich  in  good  works."  And  in  general,  and  fo 
 I  take  it  in  the  text,  it  {ignifies  a  large  meafure 
 of  LVij  thing  which  conduces  to  glory  and  happi- 
 nefs :  thus  Mofes  is  faid  to  have  "  elhemed  the 
 44  reproach  of  Chrift  greater  riches  than  the  trea- 
 44  fuics  of  Egypt,"  that  is,  he  believed  all  the 
 
 in- 
 
in  becoming  poor  for  our  fakes.        15  j 
 
 indignity  and  contempt  which  could  be  poured 
 upon  him  for  his  regard  to  God,  and  the  main- 
 taining a  good  confcience,  had  more  of  true  va- 
 lue and  worth,  and  gave  him  greater  fatisfa&ion, 
 than  all  the  fplendor  and  riches  of  Pharaoh's  court 
 could  have  afforded  him. 
 
 Now  I  (hall  endeavour  to  prove  that  Chrift  was 
 rich  in  all  thefe  meanings  of  the  word,  fo  far  as 
 they  contain  any  thing  which  can  contribute  to 
 the  perfection  of  glory  and  blifs  ->  and  as  I  go  a- 
 long,  I  (hall  fhew,  at  Come  length,  that  with  re- 
 fpefl  to  each  of  thefe  glorious  excellencies,  he 
 became  poor  for  our  fakes  :  but  before  I  enter 
 upon  it,  I  would  propolfe  two  or  three  things  to 
 prevent  miftake:  in  this  matter. 
 
 1.  When  God  is  faid  to  "  humble  himfelf," 
 and,  as  in  our  text,  to  "  beco  ne  poor,"  we  are 
 not  to  underhand  it  as  if  there  was  any  real  abate- 
 ment of  his  happinefs  md  dory,  and  that  he  pof- 
 fefTed  lefs  of  them  than  formerly  :  no,  "  he  is  <rom 
 "  everlaiting  to  everlahMng  God,  the  fame  to  day, 
 Ci  yeiterday,  and  for  ever,"  and  there  can  never 
 be  either  an  increafe  or  diminifhing  of  his  per- 
 fections. It  refpedts  his  appearances  to  creatures  : 
 and  when  he  comes  tta  in  fafhion  as  a  man,  with- 
 "  out  any  form  or  comelinefs,"  it  is  only  to  them ; 
 for  in  himfelf  he  is  that  moment  "  the  ima^e  of 
 **  the  invrfible  God,  and  the  brightnefs  of  his 
 "  glory."  This  may  be  well  enough  illustrated 
 by  an  obvious  fimile,  when  the  fun  is  intercepted 
 by  a  cloud,  it  becomes  to  us  d  .rLiefj  ;  but  it  re- 
 ally fends  out  as  much  light,  anu  is  as  bright  in 
 itfelf,  as  when  the  air  is  clear  that  we  may  behold 
 its  bii-htnefs.      Nor, 
 
 2.  Are  we  to  imagine,  that  God  did  not  prin- 
 cipally deiign  his  own  glory  in  "  frecc  ning  poor 
 "  for  our  i akes."  He  muft  "  do  a  for 
 "  himfelf;"    creatures,    and  every  circurmtance 
 
 they 
 
158         The  Grace  ofjefus  Chrift 
 
 they  can  be  placed  in,  contribute  to  his  praife. 
 God  is  the  higheft  good,  and  the  nobleft  end, 
 and  it  would  be  an  imperfection  in  him  not  to* 
 have  the  greateft  regard  to  himfelf ;  and  it  is  cer- 
 tain, that  there  is  no  perfection  of  the  Deity  but 
 what  fhines  with  an  uncommon  luftre  in  the  Re- 
 deemer's face,  and  he  was  never  richer  in  them, 
 than  when  giving  up  the  ghoft  upon  the  crofs : 
 but  this  does  not  detract  from  the  truth  of  the 
 apoftle's  affertion,  that  c<  for  our  fakes  he  became 
 <6  poor ;"  for  it  is  his  doing  fo,  his  condefcen- 
 fion  and  grace,  that  is  the  fountain  of  the  honour 
 which  accrues  to  him.  If  a  rich  man  deal  liberally 
 with  thofe  in  ftraits,  and,  it  may  be,  reduce  him- 
 felf  to  narrower  circumftances,  that  his  bounty 
 may  be  more  univerfal ;  or  if,  when  thecaufe  of 
 religion  and  liberty,  and  the  good  of  others  re- 
 quires it,  he  fhould  "  fpend  and  be  fpent,"  in 
 becoming  poor  he  really  confults  his  own  true  in- 
 tereft,  for  all  the  paths  of  virtue  are  pleafantnefs, 
 and  the  fatisfaction  of  doing  a  perfon's  duty, 
 fpreads  a  joy  over  the  foul  vaftly  beyond  what  all 
 his  riches occafioned  him;  yet  hereby  the  generofity 
 of  that  perfon  is  not  at  all  lefTened. 
 
 3.  Where  there  was  a  being  poor,  inaftridi  fenfe, 
 it  can  only  be  attributed  to  the  human  nature  of 
 Chriit.  It  was  according  to  this  nature,  that  God- 
 man  endured  hunger  and  pain,  all  the  miferies,  and 
 death  itfelf,  which  he  was  expofed  to  upon  earth. 
 
 Having  laid  down  thefe  poiitions  to  clear  our 
 way,  I  proceed  to  what  I  propofed  ;  namely,  to 
 lay  before  you  fome  of  thofe  glorious  perfections, 
 wherein  Chrift,  before  he  took  upon  him  the  cha- 
 racter of  our  Saviour,  was  rich:  and  diftindtly 
 to  (hew,  how  he  became  poor  with  refpect  to 
 each  of  thefe  excellencies. 
 
 This  will  be  evident  beyond  contradiction,  if 
 we  confider  in  general,  that  he  is  God,  and,  in  a  • 
 
 pro- 
 
in  becoming  poor  for  our  fakes.        15*9 
 
 proper  fenfe,  partaker  of  the  divine  nature,  and 
 neceflarily  pofteiTed  of  all  the  adorable  perfections 
 of  the  ever  bleffed  Godhead.    How  do  all  the  fad- 
 ing limited  riches  of  the  nobleft  creature  vanifh, 
 and  hide  themfelves  as  afliamed  to  claim  that  title  ! 
 is  there  any  the  leaft  proportion   betwixt   them, 
 and  what  is  imported   in  being  God  !     Not  only 
 all  the  perfections  which  our  fouls  can  comprehend, 
 but  every  thing  which  is  in  itfelf  glorious  and  great, 
 is  the  neceffary  refult   of  his  nature  :    he  is  the 
 boundlefs  ocean,  from  which  all  that  is  valuable 
 in  the  creation  derives  its  original,    continues  in 
 being,  and  in  which  it  is  fwallowed  up.  Now,  as 
 the  fcheme  of  Chriftianity  makes  it  neceffary  that 
 the  Meffiah  {hould  be  God,   for  who  elfe  could 
 •  perform  fuch  mighty  works,  as  "the  finifhing  of, 
 "  tranfgreffion,  making  an  end  of  fin,  and  bring- 
 "  ing  in  everlafting  righteoufnefs!"  fo  the  fcrip- 
 tures  in  many  places,  declare  him  to  be  fuch  ;  he 
 is  "    the  everlafting  Father,    the   mighty  God, 
 "   God  over  all  bleffed  for  ever.'5     He  had  not  a 
 dependent  or  metaphorical  deity,    as  kings  upon 
 earth  who  are  called  gods:  for  he  is  M  the  great 
 "  God  and  our  Saviour  :"    and   fo  being   the 
 44  King  immortal  and    invifible,"    honour   and 
 majefty  were  his  everlafting  garments,    and  his 
 throne  was  furrounded  by  all  the  divine  glories, 
 which  can  never  be  found  out  to  perfection,  or 
 beheld  by  created  eyes.    So  that  in  general,  I  fay 
 that  our  Saviour  was  rich  in  all   the   treafures  of 
 divine  perfections,  which  could  render  him  excel- 
 lent in  himfelf,  or  rich  unto  all  creatures,  of  whofe 
 being  and  enjoyments  he  was   the  inexhaufted 
 fountain. 
 
 Now  with  refpect  to  thefe  he  became  poor  by 
 his  amazing  condefcenfion,  which  will  be  anend- 
 lefs  furprize  to  the  inhabitants  of  Zion,  who  know 
 moft  of  the  goodnefs  of  their  king  in  taking  upon 
 
 him 
 
I  60  T'he  Grace  ofjefus  Chrifl 
 
 him  the  c'  feed  of  Abriham  in  the  form  of  a  fer- 
 *€  vant.  Had  he,  inftcad  of  a  child  laid  in  a  man- 
 ger, and  the  fon  of  a  poor  family,  been  born  the 
 heir  ot  Cefar,  and  brought  up  iri  the  micft  of  all 
 the  fplendor  and  pomp  of  Au2.11  us's  court:  yet 
 his  taking  the  human  nature  into  a  perfona]  un  on 
 with  the  divine,  muft  be  a  great  argument  of  hu- 
 miliation ;  his  tabernacling  in  flefh,  of  whatever 
 kind,  and  the  almighty  Maker  of  heaven  and 
 earth's  being  fo  nearly  allied  to  the  creature,  is 
 an  aftonifhing  inftanct  of  his  pov  .it1..  The  rela- 
 tions that  God  is  plea  fed  to  come  un  ler  to  his 
 church,  of  a  father  and  a  hud-  id,  proceed  froirj, 
 and  are  a  proof  of  glori  >us  g  ce  :  but  fo:  hfrh  to 
 be  fo  joined  to  mankind,  s  tl  beco  e  in  feme 
 fenfe  one,  c,nd  the  actions  of  the  >i  2  re  rnbut- 
 ed  to  the  01  her,  and  rhe  fufferings  of  the  human 
 nature  r>re  fpoken  of  I  emed  the 
 
 church  M  witn  hi-  own  bf6od,  i^  tl  e  myfter  hid 
 <c  from  ages  and  genefat  0:1 ;,  wl  ich  is  without 
 4C  con  roverfy  great."  If  the  pfalmtrr,  upon  a 
 view  of  6t  he  heavens,  the  moon  and  ftars  vhich 
 "  God's  fingers  had  made,  cries  out,  What  is 
 <c  man  thai  thou  art  mindful  of,  and  regarded 
 4C  him:"  Anci  ifSolompn,  at  the  dedication  of 
 the  temple,  when  corifideririgthai  Jehovah  mould 
 dwell  there,  though  it  was  bun  a  t  pica!  habitati- 
 on, cries  out,  in  a  tranfportof  won  ler  an::  pr  :!e, 
 46  and  \  ill  God  in  very  d^d  du  c  vith  men  I99 
 What  have  ve  reafon  .0  do,  to  horn  is  made 
 known  '*  God  maflifeft  in  tl  e  Be  V*  I  nib  fare- 
 lv  10  inexplicable  b  iuds,        r  the   ange  s 
 
 do   not  comprehend    it,  '  "   into  it?9 
 
 Thus,    without   doubt,,      ...    1  \9    taking 
 
 up  tm  die  feeJ  of  Abraham,  is  the  firft  and 
 g   ?4i        inttance  of  huim'iiati      ,    aj  fgh 
 
 bv  itfe.lt   fully  to  make  it  on  il    :"   igh  he 
 
 "  was  rich,  yet  for  our  fake 
 
 But 
 
in  becoming  poor  for  cur  fakes.       161 
 But  it  will  be  proper  to  conhder  more  particu- 
 larly a  few  of  thofe   perfections  in   the  pofleflion 
 whereof  he  was  ricb9    and   to  (hew  that  as  to  all 
 of  thefe  he  became  poor. 
 
 i.  His  power  is  bevond  all  limits,  c<  he  does 
 iC  in  the  armies  of  heaven,  and  amongft  the  in- 
 "  habitants  of  the  earth,  what  pleafeth  himi" 
 nor  can  any  "  reftrain  his  working :"  if  we  fpeak 
 of  ftrength,  his  right  hand  is  full  of  power,  be- 
 caufe  or  the  ^reatnefs  whereof  never  one  of  his 
 enemies  could  exalt  himfelf  on  high.  Thus  the 
 pfaimift  addrelTes  him,  Pfalm  45.  3.  "  Gird  thy 
 "  fword  upon  thy  thigh,  O  moft  mighty!" 
 and,  Pfalm  89.  19.  where  the  Father  is  brought 
 in,  as  making  choice  of  the  perfon  who  was  to  be 
 the  Mediator  of  the  covenant,  it  is  faid,  "  He 
 l<  had  laid  help  upon  one  that  was  mighty." 
 Now,  can  there  be  a  more  convincing  argument 
 of  his  infinite  riches  in  this  attribute,  than  his  in- 
 numerable operations,  which  could  not  be  effected 
 but  by  the  greateft  power  ?  The  creating  of 
 things  out  of  nothing,  is  the  higheft  inftance  of 
 it  that  could  be  poffibly  given:  4t  without  him 
 c<  there  was  nothing  made  that  was  made," 
 the  beautiful  and  ftupendous  fabrick  of  hea- 
 ven and  earth,  and  the  angels,  thofe  glorious 
 fpirits  which  "  excel  in  ftrength,"  own  him 
 for  their  Lord  and  mailer,  Col.  1.  16.  4C  For 
 "  by  h  m  were  all  things  created  that  are  in  hea- 
 Cl  ven,  and  that  are  in  earth,  vifible  and  invifible, 
 <c  whether  they  be  thrones,  or  dominions,  or 
 c<  principalities,  or  powers."  It  is  he  who  in  the 
 beginning  laid  the  foundations  of  the  earth,  and 
 the  heavens  are  the  works  of  his  hands,  and  he 
 upholds  all  things  by  the  word  of  his  power.  How 
 weak  and  contemptible  is  the  power  of  the  migh- 
 tieft  princes  upon  earth,  who  make  fuch  a  ftir  and 
 buftle  amongft  their  fellow- creatures,   and  lord  it 
 
 over 
 
1 62  Tie  Grace  of  Je fits  Chrifi 
 
 over  their  inferiors,  as  if  they  were  6eyond  con- 
 troul!  But  there  is  a  ftronger  than  they,  infu- 
 perable  oppofition  oft-times  attends  their  projects, 
 and  their  weaknefs  defeats  their  defigns  :  nothing 
 upon  earth  can  be  fecure  againft  a  fuperior  force, 
 but,  one  time  or  other,  that  which  feems  eftablifh- 
 ed  upon  the  ftrongeft  bottom,  may  be  overturned 
 by  an  open  foe,  or  theunforefeen  hand  of  a  hidden 
 traitor  :  the  greateft  empires  have  long  ago  moul- 
 dered into  duft,  and  are  no  more,  but  have  be- 
 come weak  as  others,  and  a  thoufand  accident9 
 may  put  a  finifhing  ftroke  to  their  greatnefs  and 
 vanity.  But  Jefus  Chrift  is  rich  in  power,  all  his 
 enemies  are  put  under  his  feet,  and  he  is  above 
 poffibility  of  being  {haken  from  his  throne  ;  for 
 he  is  reprefented,  Pfal.  2.  9.  as  having  "  a  rod  of 
 M  iron,"  which  can  never  be  wrefted  from  him, 
 and  is  itrong  enough  to  beat  down  before  his  face 
 the  moft  obftinate  of  his  foes :  "  The  enemy  could 
 "  not  have  exadted  upon  him,  nor  the  fon  of 
 "  wickednefs  have  afflicted  himi"  for  while  "  his 
 "  arrows  pierce  the  hearts  of  the  king's  enemies," 
 he  is  infinitely  beyond  their  reach. 
 
 Now,  as  he  was  rich  in  mightinefs,  with  re- 
 fpe£t  to  this  excellency,  in  an  eminent  manner, 
 fo  he  became  poor  when  he  was  manifefted  in  the 
 end  of  the  world  to  take  away  fin.  He  did  not 
 eome  forth  in  the  bloom  of  a  vigorous  youth,  or 
 the  manly  ftrength  of  the  firmer  age  of  life  :  but 
 he  was  born  a  weak  tender  infant,  unable  to  fup- 
 port  himfelf,  and,  like  other  children,  flood  ia 
 need  of  the  afiiftance  of  his  parents  to  nourifh  and 
 preferve  him  during  his  helplefs  years.  And  while 
 he  advanced  in  days,  he  "  grew  up  before  him  as 
 44  a  tender  plant^and  as  a  root  out  of  a  dry  ground, 
 u  without  form  or  comlinefs  ;"  and  lived  upon 
 earth  fubje&  to  all  our  difeafesand  pains,  expo  fed 
 to  the  fame  infirmities  of  body  and  anxieties  of 
 
 mind* 
 
in  be  coining  -poor  for  our  fakes.        I  63 
 
 mind,  which  were  in  a  peculiar  manner  his  lot, 
 who  was  "  a  man  of  forrows  and  acquainted  with 
 f<  griefs;"  and  hunger  and  thirft  were  made  the 
 portion  of  him  who  could  have  turned  the  ftones 
 into  bread  for  his  ufe. 
 
 And,  though  he  was  fo  rich  in  power,  as  by 
 one  rebuke  of  his  countenance  to  fright  all  the 
 legions  of  daknefs  ;  or  by  one  pull  of  thofe  ever- 
 lafting  chains  wherein  he  keeps  them  bound,  eafi- 
 \y  drag  them  back  to  the  prifon  of  torment  in 
 the  height  of  their  fury  :  yet  he  became  fo  poor, 
 in  this  refpe£t,  as  to  be  carried  from  place  to  place 
 by  the  implacable  enemy  to  his  glory,  the  devil, 
 in  the  wildernefs  ;  and,  during  forty  days,  to  be 
 expofed  to  the  infulting  temptations  of  one  of  his 
 Saves. 
 
 And  though  indeed  he  made  the  power  of  the 
 Godhead  (hine  fometimes  through  his  miracles, 
 and  by  them  gave  a  fufficient  demonftration,  that 
 rt  was  only  condefcenfion  and  goodneis  which 
 hindred  him  to  bring  legions  of  angels  and  con- 
 fume  his  enemies  ;  yet  no  more  of  thefe  mighty 
 works  were  done  by  him,  than  were  neceffary  to. 
 confirm  his  doctrine  and  miffion,  and  give  aflu- 
 rance  to  all  ages  concerning  the  truth  of  his  re- 
 ligion :  but  he  quietly  "  fubmitted  his  back  to  the 
 "  fmiters;"  endured  perfecution,  in  its  moftfhame- 
 ful  and  frightful  fhapes,  from  the  hands  of  men  ^ 
 was  taken  by  a  band  of  Roman  foldiers,  derided 
 and  fcourged  by  them  who  at  length  "  crucified 
 "  the  prince  of  life." 
 
 Which  amazing  alteration,  when  we  (hall,  one 
 day  with  open  eyes,  behold  this  Jefus  again  fur- 
 rounded  with  the  riches  and  glory  of  his  original 
 power,  armed  with  eternal  fire,  and  attended 
 by  myriads  of  mighty  angels,  thefe  flaming  exe- 
 cutioners of  his  pleafure  ;  when  we  fhall  fee  le- 
 gions  of    conquered   devils   dragged   before    his 
 
 thone5. 
 
164  ?1k  Grace  ofjefus  Cbrift 
 
 throne,  and  a  trembling  Pilate,  with  the  extrava- 
 gant wicked  multitude  who  preferred  B  trabbas  to 
 their  Saviour,  pale  and  frightened  by  his  looks  : 
 I  fay,  in  the  day  when  all  this  (hall  be  revealed 
 from  heaven,  what  aftonifhing  thoughts  will  we 
 have  of  his  humiliation  !  and  what  an  emphafis 
 will  we  difcern  in  the  apotie's  expreffion  "  that 
 44  he  became  poor,"  when  we  call  to  mind, 
 that  this  fame  almigHty  king  (looped  fo  low  as  to 
 appear  before  the  tiibunal  of  the  Roman  governor, 
 ana  when  in  the  excefs  of  his  inconceivable  agonv 
 upon  the  crofs,  was  reviled  by  thofe  who  puffed 
 by,  and  infulted  for  his  want  of  power  ?  Mat.  27. 
 42.  '4  He  faved  others,  himfelf  he  cannot  fave  ; 
 44  it  he  be  the  king  of  Ifrael,  let  him  now  come 
 4C  dovvn  from  the  crofs."  It  will  then  evi- 
 dently appear  that  this  we;.knefs  was  voluntary, 
 and  that,  as  the  apodle  sfierts,  4'  tho'  he  was 
 44   rich,   yet  he  became  poor."      But  to  proceed, 
 
 In  the  fecond  place,  Chrift  was  rich  in  his  fu- 
 pn  me  dominion  and  authority,  which  fpiead  it- 
 feir  tnro'  the  vaft  univerfe,  and  had  no  bounds  ei- 
 ther of  place  or  time.  This  evidently  flowed 
 from  the  txercife  of  his  power,  the  creating  of 
 every  beng,  whereby  he  became  the  head  of  all 
 principality  and  power.  His  divine  nature  pof- 
 feiled  originally,  what  was  given  to  his  perfon  as 
 Mediator  as  a  reward  of  his  obedience,  the  fub- 
 miffive  bow  of  every  knee,  and  the  open  acknow- 
 ledgment of  every  tongue  that  he  was  Lord  ;  and, 
 befide  the  authontv  he  was  inverted  with  under 
 the  notion  of  a  Redeemer,  as  44  the  mighty  God 
 44  the  government  was  laid  upon  his  (houlder  :" 
 and  fo  the  apoftle  informs  us,  Heb.  1.6.  "  When 
 4C  the  Father  bringeth  in  the  firft  begotten  into 
 4C  the  world,  he  faith,  Let  all  the  angels  of  God 
 44   worfhip  him." 
 
 Now,  in  this  refpect,  "  for  your  fakes  he  be- 
 
 44  came 
 
in  becoming  poor  for  our  fakes.  I  6$ 
 "  came  poor;"  for,  as  it  is,  Gal.  4.  4.  "  When 
 "  the  fulnefs  of  time  was  come,  God  fent  forth 
 "  his  Son,  made  of  a  woman,  made  under  the 
 Cl  law."  When  he  put  on  the  character  of  a  fer- 
 vant,  and  not  only,  without  the  fmalleft  defect:, 
 p. id  an  exact  obedience  to  the  moral  law,  which 
 has  effential  and  natural  holinefs  ;  but  alfo  fubjedt- 
 ed  himfelf  to  all  the  whole  uneafy  load  of  rituals 
 and  ceremonial  inftitutions,  which  were  obferved 
 in  the  Jewtfh  church,  and  thus  "  fulfilled  all  righ- 
 %i  teoufnefs." 
 
 And  notwithftanding  of  the  excellent  riches  ©f 
 his  glorious  kingdom  which  ruled  over  all,  when 
 he  defcended  upon  earth,  he,  as  it  were,  laid  a- 
 fide  the  fceptre,  gave  up  the  reins  of  government, 
 and  became  a  fubject  to  the  Roman  empire :  nor 
 had  Cefar  any  within  his  dominions  more  conftant- 
 ly  fubmilTive  to  his  lawful  authority  ;  for  he  al- 
 ways paid  a  due  regard  to  it  in  his  own  practice, 
 and  recommended  obedience  to  others,  fo  that  he 
 wrought  a  miracle  rather  than  fail  in  giving  tribute. 
 Andasafonhefubjectedhimfelftohisearthlyparents. 
 And  then,  tho',  notwithftanding  the  difguife 
 of  his  flelh,  he  was  in  reality  "  God's  King  upon 
 44  his  holy  hill  of  Zion,"  and  had  a  right  to  the 
 dominion  ;  yet  how  few  paid  allegiance  to  their 
 heavenly  fovereign!  4C  He  came  to  his  own  who 
 "  received  him  not:"  yea,  neglect,  contempt 
 and  reproach,  took  up  the  place  which  ought  to 
 have  been  filled  with  praife*,  adoration,  and  obe- 
 dience. Never  did  a  prince  banifhed  from  his 
 throne  by  the  fury  of  rebellious  fubjects,  robbed 
 of  his  authority,  *nd  forced  to  wander  unknown 
 amongft  infulting  it. rangers,  make  a  meaner  exter- 
 nal appearance,  and  lefs  fuitable  to  the  dignity  of 
 his  birth  and  throne,  than  Jefus,  when  4t  for)  our 
 c;  fakes  he  became  poor;"  for,  though  he  was 
 "  heir  of  all  things,"  yet,  as  it  is,  Mutth.  8.  20. 
 
 "   The 
 
1 66         The  Grace  ofjefus  Chrift 
 Ci  The  foxes  had  holes,  and  the  birds  of  the  air 
 *4  had  nefts ;    but  the  fon  of  man  had  not  where 
 "  to  lay  his  head." 
 
 3.  Jefus  Chrift  was  rich  in  the  number  and 
 fplendor  of  his  attendants :  you  know  that  a  mag- 
 nificent equipage  and  pompous  appearance  of 
 fervants  dazzle  the  eyes  of  the  multitude  upon 
 earth,  and  are  accounted  a  proof  of  riches.  Now, 
 our  Redeemer's  throne  was  ever  crouded  by 
 throngs  of  cherubs  and  feraphs,  thofe  noble  and 
 beautiful  minifters  of  his  pleafure,  who  run  with 
 delight  in  obeying  his  command,  and  rejoice  to 
 fight  againft  his  enemies,  or  adorn  his  triumphs: 
 thoufands  of  angels  miniftred  to  him  in  heaven, 
 and  ten  thoufand  times  ten  thoufand  flood  be- 
 fore him,  every  way  becoming  the  riches  and  the 
 ftate  of  the  king.  Chrift  is  rich,  when  he  is  ad- 
 mired and  adored  by  fuch  noble  creatures,  that 
 have  fo  much  glory  and  beauty,  and  excel  in 
 ftrength,  who  all  bow  their  heads,  andy  with  the 
 moft  fubmiflive  reverence  worfhip  at  his  footftool, 
 and  conftantly  fing  to  his  praife. 
 
 But  the  Mefliah  herein  became  poor.  His  pa- 
 rents were  fo  extremely  low  in  their  circumftances, 
 that  they  had  no  room  even  for  their  firft  born  Son 
 in  the  inn,  but  were  obliged  to  lay  him  in  a  man- 
 ger :  and  furely,  nothing  elfe  about  him  could 
 be  pompous,  when  proportioned  to  fuch  a  defpi- 
 cable  lodging.  Ah  !  how  furprifing  a  difference 
 betwixt  the  glory  and  honour  of  the  heavenly 
 Zion,  which  had  been  his  eternal  habitation,  and 
 the  meannefs  and  contempt  of  his  cradle  !  And 
 when  he  began  his  publick  work  amongft  men, 
 he  was  not  followed  by  a  numerous  and  fplen- 
 ded  retinue,  his  moft  illuftrious  difciples  were 
 twelve  poor  defpifed  apoftles,  chofen  from  amongft 
 the  meaneft  of  the  people,  men  who  got  their 
 bread    by  none  of  the  genteeleft  employments, 
 
 fiftiing. 
 
in  becoming  poor  for  our  fakes.       1 67 
 
 fiftiing.  Publicans  and  finners  were  the  chief  of 
 his  converfation,  who  enjoyed  or  valued  his  com- 
 pany, while  he  was  the  contempt  of  the  rich  and 
 great,  and  without  regard  from  the  prince  or  the 
 philolbpher:  and  the  bafe  and  the  foolifh  things 
 of  the  world  were  his  only  followers,  while  he 
 was  the  fcorn  of  the  wife  and  difputers,  and  had 
 no  efteem  of  the  knowing  and  polite.  And  it  is 
 remarkable,  that,  when  at  his  transfiguration  up- 
 on the  mount,  his  difciples  beheld  him  clothed 
 with  his  native  light  and  glory,  yet,  that  he  might 
 behave  every  way  fuitable  to  the  poverty  of  his 
 ftate  upon  earth,  he  did  not  blaze  abroad  the  fplen- 
 dor  and  riches  of  that  appearance,  but  command- 
 ed his  difciples  that  they  fhould  tell  the  vifion  to 
 no  man  till  he  was  rifen  from  the  dead,  when  he 
 was  for  ever  to  reafcend  his  throne,  and  clothe 
 himfelf  with  his  former  honour. 
 
 4.  Which  adds  to  the  riches  of  his  power  and 
 dominion,  his  underftanding  is  infinite.  "  The 
 <c  treafures  of  wifdom  and  knowledge  are  hid  with 
 "  him;"  he  has  not  faint  dark  views  of  things, 
 who  is  the  wonderful  counfeller  >  he  can  never 
 miftakeand  err  in  judgment,  for  he  knoweth  the 
 hearts  of  men,  and  the  moft  retired  thoughts  of 
 the  fubtileft  devil  are  pierced  into  by  his  eye: 
 he  is  that  fubftantial  wifdom  by  which  the  Lord 
 founded  the  earth,  the  underftanding  whereby  he 
 eftablifhed  the  heavens.  And  how  inconceivably 
 rich  muft  he  be,  who  has  unbounded  power  and 
 rule  managed  by  the  higheft  underftanding,  and 
 4t  of  whofe  times  wifdom  and  knowledge  are  the 
 "  (lability."  Thus  he  is  for  ever  freed  from 
 the  difaijvantages  which  attend  the  moft  pene- 
 trating politicians  here  below,  the  torturing  cares 
 that  their  fliort  reach  occafions  them,  who  are 
 often  deceived  and  outwitted,  or  tormented  from 
 fear  of  being  fo. 
 
 With 
 
I  68  The  Grace  ofjefus  Chrtft 
 
 With  refpedl  tqlMfafinite  underftanding  "  he 
 <c  becariie  poor:"  /or  though  "  thegofpel  be  the 
 <c  wifdom  and  power  of  God,"  it  is  only  to  them 
 that  believe;  and  his  doctrine  and  whole  conduct, 
 to  outward  appearance,  were  foolifhnefs,  as  they 
 were  reputed  by  the  learnedeft  men  then  in  the 
 world,  the  Greeks  ;  and  indeed  at  firft  view  a 
 great  many  things  in  it  looked  that  way  ;  hence 
 the  apoftle  Paul  fpeaks  of  "  the  foolifhnefs  of 
 <c  preaching."  And  did  not  Chrift's  knowledge 
 feem  to  be  under  a  cloud,  while  he  was  admired 
 only  by  fome  of  the  more  ignorant  people,  and 
 while  the  bafe  and  foolifh  things  of  this  world  were 
 his  followers;  but  the  wife,  and  the  difputers, 
 the  philofophers,  ridiculed  his  religion  as  abfurd 
 and  unreafonable  !  Did  he  not  feem  poor  with 
 refpe£l  to  his  underftanding,  while  he  had  not  the 
 efteem  of  the  knowing  and  polite,  buifpent  much  of 
 his  time  with  publicans,  and  fuch  mean  officers  who 
 were  ignorant  of  any  valuable  learning,  and  did  net 
 appear  capable  to  entertain  him  if  his  foul  was  above 
 their  level !  Again,  when  Chrift  appeared  before 
 Pilate  to  anfwer  in  an  accufation,  where  the  pu- 
 nifhment  of  the  guilt  was  capital,  and  fo  it  was 
 to  be  fuppofed  that  a  man  would  ftretch  himfelf 
 and  exert  all  his  abilities,  that  by  a  noble  defence 
 he  might  engage  the  governor's  favour,  and  pre- 
 ferve  himfelf;  yet  we  find  "  he  anfwered  not  a 
 "  word;"  and  fuffered  his  enemies  to  lay  the 
 vileft  and  mod  odious  crimes  to  his  charge,  with- 
 out wiping  off  thefe  afperfions  thrown  upon  him. 
 c<  He  did  not  cry,  nor  lifted  up,  and  cauied  not 
 <c  his  voice  to  be  heard  in  the  ftreet."  Now  in  all 
 thefe,  and  many  more  instances,  he  became  poor 
 with  refpecl  to  his  knowledge  and  underftanding, 
 I  fhai;  not  enter  upon  any  other  head,  but  con- 
 clude with  a  few  inferences,  from  what  hath  been 
 difcourfed. 
 
 I.  Hence 
 
tit  becoming  poor  for  our  fakes.  I  69 
 1.  Hence  we  may  fee  tKfcgnfinite  freedom  and 
 mercy  of  Chriff  in  his  unmerited  love  to  Tinners  :; 
 that  it  was  only  the  grace  of'our  Lord  Jefus  Chrifl 
 that  moved  him  to  "  become  poor  for  our  fakes;'5 
 and  that  it  was  the  moft  generous  and  difinterefted 
 kindnefs  towards  us,  which  made  him,  when  he 
 faw  us  u  lying  wallowing  in  our  own  blood,  to 
 u  pity  us,  and  fay  unto  us,  live,"  and  throw 
 over  us  the  garment  of  everlafting  loving-kind- 
 fiek.  There  was  nothing  on  our  parts  to  induce 
 him  thereto,  for  we  were  funk  as  low  as  hell, 
 wretched,  abandoned  tranfgreflbrs  to  blindnefs 
 and  ignorance,  given  over  to  vile  affections,  and 
 ilaves  to  the  bafeft  luffs  }  we  were  "  from  the 
 *'  crown  of  the  head,  to  the  fole  of  our  foot,  full 
 "  of  Wounds,  bruifes,  and  putrifying  fores,"  in 
 every  refpect  lothfom,  and  covered  over  with  our 
 fhame  and  pollution:  and  then,  as  to  himfelf,  he 
 was  rich,  and  pollened  all,  he  could  gain  no  ac- 
 ceffi  >n  to  his  happinefs  by  faving  us,  nor  would 
 our  mifery  have  diminifhed  his  blifs  or  fullied  his 
 honour  ;  yea,  he  could  have  been  glorious  in  ou-r. 
 ruin,  and  his  juftice,  and  the  perfection  of  hi$ 
 puritv  might  have  been  manifefted  through  the 
 endlefs  ages  in  our  righteous  punifhments  ;  his 
 power  and  his  mighty  arm  would  have  been  (hewn 
 in  thruiting  us  into  hell,  and  lafhing  us,  as  well  as 
 it  is  now  by  railing  us  to  heaven,  and  filling  us 
 with  the  rivers  of  its  pleafures.  I  may  apply  to 
 this  purpofe,  what  is  faid,  Job  22.  2,  3.  "  Can 
 "  a  man  be  profitable  unto  God,  as  he  that  is 
 4<  wife,  may  be  profitable  unto  himfelf?  Is  it  any 
 "  pleafure  to  the  Almighty,  that  thou  art  righ- 
 M  teous  ?  or  is  it  gain  to  him,  that  thou  makeft 
 cx  thy  ways  perfect?"  or  did  our  Saviour  ftand 
 in  the  ieaff  need  of  our  poor  ferviccs,  when  his 
 throne  was  furrounded  by  fo  many  millions  of 
 pure  angels,  thefe  exalted  fpirits,  who  were  ever 
 Vol.  II.  H  ckear- 
 
I  70  The  Grace  of  "Je fits  Chrift 
 
 chearful  in  their  worihip,  and  unwearied  in  their 
 obedience?  or  did  he  want  to  fmellagood  favour 
 from  our  facrifices,  when  he  had  the  unmixed  in- 
 cenfe  of  love  and  of  praife  from  the  cherub  and 
 feraph?  How  ought  we  to  admire  the  riches,  the 
 glory,  and  freedom  of  his  grace,  to  afcribe  all  the 
 Honour  to  his  name,  and  fay,  cc  Not  unto  us, 
 <c   Lord,  but  unto  thee  be  the  praife  ?" 
 
 2.  We  have  here  a.  very  lively  proof  of  the  in- 
 finite greatnefs,  and  unbounded  extent,  as  well 
 as  of  the  freedom,  of  Chrift's  love  and  companion  ; 
 and  that  it  pafleth  all  created  underftanding.  A 
 rich  man  acquires  the  character  of  a  charitable 
 and  merciful  difpofition,  if  he  let  fall  the  remains 
 of  his  affluence  upon  the  wants  of  others,  though 
 he  do  not  impoverifh  himfelf  to  fupply  them  :  but 
 our  Redeemer  not  only  was  a  fource  of  inexhauft- 
 ed  goodnefs,  and  numberlefs  benefits  to  us  ;  but, 
 when  nothing  elfe  could  promote  our  happinefs, 
 he  emptied  himfelf  of  his  riches  and  glory,  and 
 K%  became  poor  that  we  might  be  made  rich  \9*  ho 
 was  expofed  to  the  reproach  and  fcorn  of  finners, 
 that  we  might  be  freed  from  everlafting  (name  and 
 contempt  \  he  became  obedient  to  the  death,  that 
 we  might  be  "  light  and  life  in  the  Lord  \  he  was 
 "  made  lin,  that  we  through  him  might  become 
 64  the  righteoufnefs  of  God  ;."  and  was  himfelf 
 44  without  form  or  comelinefs,"  that  he  might 
 beautify  us  with  falvation,  and  crown  our  heads  wifft 
 glory  and  joy.  1  John  3.  16.  "  Hereby  perceive 
 f>  we  the  love  of  God,  becaufe  he  laid  down  his 
 **  life  for  us:"  our  Saviour  tells  us,  John  15.  13. 
 4C  greater  love  hath  no  man  than  this,  that,  a  man 
 4fc  jay  down  his  life  for  his  friends,"  and  "yet  we 
 are  this  day  celebrating  the  praifes  of  infinitely 
 brighter  and  nobler  love,  we  are  commemorating 
 the  fuiferings  of  a  Redeemer,  who  underwent  the 
 nioft  painful  death  for  his  enemies,  who,  by  their 
 
 wicked 
 
in  becoming  poor  for  our  fakes.  1 7 1 
 wicked  works,  had  declared  that  "  they  would 
 "  not  have  him  to  reign  over  them,"  and  who, 
 the  moment  he  "  made  his  foul  an  offering  for 
 U  their  fins,"  had  the  weapons  of  their  rebellion 
 lifted  up  in  their  hands,  whereby  they  fought  a- 
 gainft  his  holy  kingdom.  Surely  it  is,  in  a  very 
 fpecial  manner,  our  duty,  upon  fuch  an  occafton 
 as  this,  to  remember  his  love,  and  have  our  hearts 
 filled  with  wonder,  and  our  mouths  with  loudeft 
 fongs  of  the  fincereft  gratitude  to  our  glorious  de- 
 liverer. It  is  a  chief  facramental  grace,  and  we 
 ought  to  be  ftirred  up  to  it  when  we  confider  his 
 riches,  and  that  "  for  our  fakes  he  became  poor," 
 to  be  giving  our  hearts  and  our  love  to  him  who 
 died  for  us;  all  our  fouls  ought  to  be  kirftiled  into 
 a  flame  of  divine  love,  and  the  meditation  hereof 
 fhould  be  as  fuel  to  this  heavenly  fire,  to  make  it 
 burn  ftill  brighter,  till  we  come  to  dwell  in  the 
 love  of  Chrift,  and  be  as  full  of  it  as  we  can  hold. 
 We  may  be  aftonifhed  at  our  ftupid  rocky  hearts, 
 ,  that  are  fo  little  moved  with  the  fufferings  and 
 grace  of  a  Saviour  ;  we  fhould  be  afhamed  that 
 we  are  fo  cold  and  languifhing,  and  ftrive  to 
 44  mount  up  with  wings  as  eagles,"  till  we  love 
 him  as  well  as  the  glorified  fpirits  now  do  in  hea- 
 ven ;  and  earneftly  beg  of  God,  that  he  would 
 work  the  fame  miracle  in  our  fouls,  which  his 
 prefence  produced  in  the  bufh,  to  make  us  all 
 burn  with  a  fire  of  love  to  Chrift,  never  to  be 
 extinguifhed  or  grow  colder. 
 
 3.  If  "  Chrift  became  poor  that  we  might  be 
 44  made  rich,"  then  we  fhould  be  excited  to  a 
 merciful  companionate  temper  of  foul,  and  to 
 love  one  another,  efpecially  fuch  as  are  joined  by 
 fo  endearing  a  tie,  as  to  be  members  of  the  fame 
 body  whereof  Chrift  is  the  head.  This  is  fo  noble 
 a  relation,  that  it  ought  to  fvvallow  up  all  little 
 differences  or  debates,  and  none  of  them  ought  to 
 H  2  in- 
 
I  72      *fhe  Grace  of  Jrfus  Chnfl,  8cc. 
 
 interrupt  the  fincereft  affection  amongft  fuch : 
 this  is  what  we  profefs  to  refolve  on  and  practife, 
 when  fitting  down  at  the  Lord's  table,  which  is  the 
 communion  of  faints,  and  a  facrament  of  love  to 
 our  Redeemer,  and  to  all  fuch  as  are  his  followers ; 
 and  it  is  the  inference  which  the  apoftle  draws 
 from  the  argument  I  have  been  difcourfing  upon, 
 I  John  4.  9,  10,  XI.  "  In  this  was  manifefted 
 4C  the  love  of  God  towards  us,  becaufe  that  God 
 M  fent  his  only  begotten  Son  into  the  world,  that 
 c;  we  might  live  through  himi  Herein  is  love, 
 tc  not  that  we  loved  God,  but  that  he  loved  us, 
 *c  and  fent  his  Son  to  be  the  propitiation  for  our 
 <c  fins.  Beloved,  if  God  fo  loved  us,  we  ought 
 "  alfo  to  love  one  another." 
 
 m» 
 
 SER- 
 
[     17*     3 
 
 SERMON     IX. 
 
 2   C  o  r.   viii.  9. 
 
 For  ye  know  the  grace  of  oar  Lord  Jefus 
 Chrifl,  that  though  he  was  rich,  yet  for 
 your  fakes  he  became  poor. 
 
 THERE  is  no  view  which  we  can  place  true 
 religion  in,  but  we  may  behold  it  full  of 
 fuch  divine  beauties  as  ought  to  attradt  the  love  of 
 every  rational  foul :  the  obedience  it  requires,  is 
 due  by  the  moft  indifputed  obligations  to  that 
 God  who  called  us  out  of  nothing  by  his  powef^ 
 and  raifed  us  from  a  more  melancholy  ftate  of  fin 
 and  mifery  by  his  grace,  which  endureth  for  ever ; 
 and  none  of  his  commandments  are  grievous,  but 
 all  of  them  fuitable  to  the  nature  and  dignity  of 
 our  fpirits  :  the  rewards  which  it  propofes 
 are  infinitely  worthy  of  our  purfuit,  being;  as  vaft 
 as  our  moft  enlarged  capacities,  and  as  Lifting  as 
 our  immortality  ;  while,  at  the  fame  time,  the 
 terrors  of  an  enraged  God,  the  flames  of  an  eter- 
 nal fire  whereby  it  frights  finners  irom  contend- 
 ing with  their  Maker,  are  the  only  enemies  that 
 are  worthy  of  our  fear,  and  fhould  make  our  joints 
 to  tremble.  So  that  ^  goodhnefs  is  profitable  In 
 4;  all  things^"  all  its  ways  are  pleafantneis  and 
 perfect  peucc,  and  in  every  refpect  it  merits  our 
 efteem  and  a fFedit on :  yet  there  are  fome  peculiar 
 parts  of  Chrifiiamtv,  which  are  in  a  fpecia!  man- 
 ner excellent  and  amiable,  and  are  ciiitinguifhed 
 by  a  fuperior  luflre  of .  goodnefs  and  grace,  the 
 H   3  beauties 
 
I  74  The  Grace  ofjefus  Chrift 
 
 beauties  whereof  recommend  them  to  our  choice. 
 Every  thing  in  the  ways  of  God  fhould  kindle  our 
 hearts  with  the  heavenly  fire  of  love  to  him,  who 
 is  the  author  and  finifher  of  our  faith,  but  fome  of 
 them  are  peculiarly  fitted  to  blow  it  up  into  a  ve- 
 hement flame,  and  animate  us  with  the  utmoft 
 vigor  and  life  in  running  the  race  fet  before  us; 
 and  fuch  things  ought  to  be  the  moft  frequent  fub- 
 je£t  of  our  endearing  meditation,  and  they  are 
 the  moft  profitable  confiderations  our  thoughts  can 
 be  employed  about. 
 
 Upon  which  account  I  have  made  choice  of  the 
 words  now  read  to  difcourfe  upon  a  little  to  you, 
 through  divine  affiftance,  there  being  no  argu- 
 ment that  hath  greater  force  to  raife  our  efteem, 
 and  ftir  up  our  gratitude,  to  enliven  our  religion, 
 and  allure  our  affeflion,  than  "  the  grace  of  Je- 
 €<  fus  Chrift,  who  though  he  was  rich,  yet  for 
 M  your  fakes  became  poor,  that  ye  through  his 
 "  poverty  might  become  rich." 
 
 The  holy  apoftle  Paul,  in  this  chapter,  exhorts 
 the  Corinthians  to  a  liberal  unconftrained  charity 
 towards  poorer  faints,  whofe  narrow  circumftan- 
 <:es  rendered  them  fit  objects  of  their  Chriftian 
 fvmpathy  and  affiftance:  and  he  excites  them  to 
 the  practice  hereof  by  feveral  confiderations,  fuch 
 as  the  noble  example  of  the  Macedonians,  who, 
 by  the  franknefs  and  largenefs  cf  their  charity, 
 gave  them  an  illuftrious  example  of  Chriftian  ge- 
 nerofity  \  by  fetting  which  before  them,  in  the 
 firft  fix  verfes,  he  ftirs  them  up  to  a  commendable 
 emulation  of  their  virtue  :  then  he  propofes  to 
 their  thoughts  the  confiderable  progrefs  they  them- 
 felves  had  already  made  in  the  fpiritual  life,  abound- 
 ing in  faith,  utterance,  knowledge,  diligence, 
 and  love,  which  was  a  great  encouragement  to 
 them  in  the  performance  of  every  other  doty,  and 
 
 oudit 
 
in  becoming  poor  for  our  fakes.  I  75 
 ought  to  make  them  alhamed  of  the  thoughts  of 
 falling  fhort  in  this  of  charity. 
 
 And  then,  in  my  text,  he  lays  before  them, 
 of  all  others,  the  incomparably  moft  moving  ar- 
 gument, which  is  indeed  the  powerful  fpring  of 
 every  part  of  Chriftian  obedience,  but  hath  a  fpe- 
 cial  vigour  and  life  with  refpe<5t  to  this  duty  of 
 charity  ;  namely,  the  amazing  wonders  of  grace 
 and  love  wThich  a  Redeemer  wrought  for  us,  who 
 did  and  fuffered  infinitely  more  to  make  wretched 
 tranfgreflbrs  happy,  than  they  could  perform 
 for  the  relieving  of  their  diftrefled  brethren. 
 Which  words  may  be  fhortly  divided  into  thefe 
 parts. 
 
 1.  We  have  the  glorious  ftate  of  the  Saviour  of 
 men  before  he  took  on  him  their  nature,  and 
 tabernacled  in  flefh,  "  he  was  rich,"  poiTefled  of 
 every  excellency  that  could  heighten  his  majefty, 
 and  raife  his  happinefs. 
 
 2.  We  have  the  furprifing  change  of  his  con- 
 dition when  he  defcended  into  his  lower  world  ; 
 that  he  might  be  '*  a  captain  of  falvation  perfect 
 "  through  fufferings,  he  became  poor,"  vailed 
 over  the  glory  of  a  heavenly  king  with  fcC  the  form 
 "  of  a  fervant,"  under  which  "  he  endured  the 
 <c  moft  finful  contradiction  of  finners  againft  him- 
 v  felf,  and  became  obedient  to  the  death  of  the 
 "   crofs." 
 
 3.  We  have  the  great  defign  of  this  adorable 
 grace,  and  the  perfons  who  were  the  objects  of 
 it,  "  for  our  fakes,  and  that  we  through  his  po- 
 "  verty  might  be  rich."  Abandoned  finners  who 
 were  viler  than  "  the  dog  in  his  vomit,  or  the 
 M  fow  wallowing  in  the  mire,"  who  had  claim  to 
 nothing  but  everlafting  fhame  and  endlefs  mifery, 
 whofe  only  merit  was  the  vengeance  of  eternal 
 fire,  and  the  fury  of  their  provoked  fovereign  j 
 were  yet  the  perfons  on  whom  God  beftowed  his 
 
 H  4  only 
 
rT6         The  Grace  of  Je fits  (thrift 
 
 only  Son,  and  "  he  gave  himfelf  that  he  might 
 "  redeem  them  from  all  iniquity,  and  by  one  fa- 
 cc  crifice  of  himfelf  for  ever  might  perfect  them 
 "  that  are  fanctified."  He  himfelf,  you  fee, 
 was  rich,  and  fo  wanted  nothing  to  increafe  the 
 treafures  of  his  glory  and  blifs  :  and  God  his  Fa- 
 ther could  not  have  been  injured  by  our  folly,  nor 
 his  honour  tamifhed  by  our  eternal  continuance 
 Bi  mifery  ;  for  as  he  is  not  profited  by  our  righ- 
 reoufncfs,  (o  what  can  our  iniquities  do  againft 
 our  Milctr  r  It  was  not  for  his  fake  Chrilt  be- 
 came poor:  God  could  have  been  glorified  in  our 
 hell  as  well  as  he  is  now  exalted  in  our  heaven  ;  for 
 there  his  hand  finds  out  all  his  enemies,  his  right 
 hand  finds  out  them  that  hate  him,  and  he  is 
 clothed  with  awful  mnjefty  in  thefe  dreadful  parts 
 of  his  dominions,  where  he  rides  profperoufly  in 
 triumph  over  the  necks  of  conquered  rebels,. 
 And  then- "  Jefus  took  not  on  him  the  nature  of 
 iC  angels,  but  the  feed  of  Abraham."  So  that 
 all  the  blood  of  a  dying  Saviour,  and  every  tear 
 and  grone  while  he  lived  upon  earth,  run  towards 
 mankind,,  and  center  in  their  happinefs  :  they  are 
 filed  that  we  might  be  made  rich,  beautified  with, 
 the  ornaments  of  innocency,  and  reftored  to  the. 
 glory  of  our  original  purity,  and  the  favour  of  our  " 
 Maker  ;  he  became  "  the  author  of  eternal  falva- 
 4C  tion  to  all  who  obey  him." 
 
 4.  We  have  the  fource  from  which  alone  all 
 thefe  myfteries  of  compaffion  flow.  The  only 
 argument  which  moved  him  to  this  was  Grace, 
 c*-  ye  know  the  grace  of  our  Lord  Jefus  Chrift." 
 
 And  laftly,  We  have  the  connexion  betwixt  the 
 foregoing  ve/fes  and  our  text,  which  is  brought 
 in  by  the  apoftle  as  an  argument  to  charity. 
 
 The  text,  you  fee,  is  very  comprehensive,  and 
 contains  a  variety  of  fubjects  which  might  be  pro- 
 fitably 
 
in  re  coming  poor  for  our  fakes.        177 
 
 fitably  difcourfed  upon  \-  I  na^  occafion,  in  this 
 place,  to  fpeak  to  part  of  them,  when  I  made 
 feveral  obfervations  from  the  connexion  betwixt 
 the  foregoing  part  of  the  chapter  and  our  text, 
 lalfoopenedup  the  meaning  of  Chrift'sbeing  "rich 
 M  and  becoming  poor,"  and  laid  before  you  fome 
 of  thofe  glorious  excellencies  wherein  our  Lord, 
 before  he  took  upon  him  the  character  of  our  Sa- 
 viour, was  rich  ;  and  (hewed  that,  with  refpect 
 to  each  of  thofe  perfections,  * 4  he  became  poor  far 
 44  our  fakes;"  and  I  concluded  with  fome  pra- 
 ctical inferences  from  what  had  been  faid.  I  fliali 
 now  proceed  to  (hew,  in  fome  more  inftances, 
 that  "  our  Lord  Jefus  Chrift,  though  he  was  richy 
 44   yet  for  our  fakes  he  became  poor." 
 
 5.  When  fpeaking  of  the  riches  of  Chrift,  I 
 cannot  pafs  by  the  perfection  of  his  purity.  Ho- 
 knefs  is  the  brighteft  excellency  of  a  fpirit,  and 
 its  mod  valuable  poffefiion :  it  is,  in  the  only 
 proper  (cnfe^  both  the  beauty  and  riches  of  a  foul* 
 and  the  moft  delightful  attribute  of  God  himfelf, 
 who  is  glorious  in  the  beauties  of  holinefs.  Now, 
 our  Redeemer  was  eminently  diftinguifhed  by  this 
 part  of  his  riches,  being  "  holy,  harmlefs,  un- 
 44  defiled  and  feparate  from  finners,"  becaufe  of 
 the  perfection  of  his  nature  :  "  he  loved  righte- 
 44  oufnefs  and  hated  iniquity;  and  the  fceptre-cr 
 44  his  kingdom  was  a  fceptre  of  righteoufnefs  :" 
 in  fhort,  he  is  the  great  pattern,  and  propofed  to 
 us  as  the  exemplar  of  true  holinefs  ;  for  when  we 
 are  commanded  4'  to  be  perfect  as  our  Father  in 
 "  heaven  is  perfect*  and  to  be  followers  of  Chrift," 
 the  fame  meafure  and  ftandard  is  given  us. 
 
 And  I  am  fure,  when  meditating.upon  the  un- 
 
 fpotted  innocence  of  our  Saviour,    I  may  addrefs 
 
 every  one  of  us  in  the  words  of  the  text,   44  You 
 
 44  know  the  grace  of  our  Lord  Jefus  Chrift,  that 
 
 H  5  "  thow&lt. 
 
 X  See  the  pre.ceedin$  Sermon,.  Pas*  i.\&?  149* 
 
I  78         "The  Grace  ofjefus  Chrijl 
 
 <c  though  he  was  rich,  yet  for  your  fakes  he  be^ 
 "  came  poor."  This  holy  Lamb  of  God  was, 
 during  his  life,  calumniated  as  a  glutton  and  wrne- 
 biber,  traduced  as  a  lover  of  fedition  and  a  facti- 
 ous enemy  to  all  religion  and  government ;  and  at 
 laft  was  crucified  betwixt  two  thieves,  as  a  more 
 notorious  hnner  than  either  of  them.  All  thrs 
 was  indeed  only  the  judgment  of  ignorant  foolifh 
 men,  and  the  noife  of  a  blinded  multitude,  which 
 makes  the  evil  lefs  confiderable :  but  herein  lies 
 the  myftery  of  grace,  which  aftonifhes  the  under- 
 ftandings  of  angels,  and  ought  furely,  at  the  fame 
 *time,  to  fill  our  hearts  with  a  wondering  gratitude, 
 that  God  his  Father  "  numbered  this  Meffiah  a- 
 ic  mongft  the  tranfgreflbrs,  and  made  him  fin  for 
 ic  us,  who  knew  no  fin,  that  we  through  him 
 i€  might  be  made  the  righteoufnefs  of  God."  In 
 how  affecting  a  manner  did  he  become  poor, 
 when  he  laid  afide  the  garment  of  his  own  unfpot- 
 ted  innocence,  which  was  a  fafe- guard  from  pu- 
 nifhment,  clothed  himfelf  with  the  guilt  of  all  our 
 fins,  and  that  under  the  form  of  a  tranfgreflbr, 
 u  was  bruifed  for  our  iniquities,  the  chaftifement 
 **  of  our  peace  came  upon  him,  and  by  his  ftripes 
 "  were  we  healed:"  and,  that  he  might  pur- 
 chafe  for  us  the  joys  of  immortality,  was  "  com- 
 "  parted  about  by  the  forrows  of  hell,  which  took 
 U  hold  of  him;"  and  death,  which  was  the 
 wa^es  of  no  fervice  but  that  of  fin,  became  the 
 portion  of  him  whofe  life  was  never  fullied  with 
 the  fmalleft  impurity. 
 
 I  might,  in  the  fixth  place,  lay  before  you  at 
 length  the  riches  of  pteafure  and  happinefs,  thofe 
 inexhaufted  treafures  of  joy  and  fatisfaclion,  which 
 the  Son  of  God  our  Saviour  pofTefied  from  eterni- 
 ty, in  the  ineffable  relation  which  he  had  to  the 
 Father,  and  the  endearing  communion  which  re- 
 fuked  thence.     But  who  can  declare  trfefe  my- 
 
 Iteries  I 
 
in  becoming  poor  for  our  fakes.        i  79 
 
 fteries  !  This  we  arc  affured  of,  that  they  are  full 
 of  blifs  and  delight,  though  "  the  glory  which  he 
 had  with  the  Father  before  the  world  was,"  muft 
 ftill  be  incomprehenfible  by  finite  minds,  when, 
 as  it  is,  Prov.  8.  30.  "  He  was  by  him  as  one 
 <c  brought  up  with  him,  and  was  daily  his  delight, 
 "  rejoicing  always  before  him." 
 
 I  might  fhew  at  large  how  in  this  refpeft  "  he 
 "  became  poor  for  your  fakes."  It  is  true,  that 
 relation  was  not  diflblved  ;  for,  it  being  founded  in 
 the  divine  nature,  it  muft  in  all  cafes  remain  invio- 
 lable, and  be  a  truth  more  ftable  than  the  heavens 
 or  earth,  "  that  the  Father  is  in  the  Son,  and  the 
 "  Son  in  the  Father:"  but  then,  as  to  his  outward 
 circumftances,  it  feemed  to  be  otherwife ;  this 
 union  betwixt  them  was  clouded  and  darkened, 
 and  he  appeared  in  this  world  rather  like  c<  the  fon 
 "  of  Jofeph  a  carpenter,"  than  with  the  majefty 
 and  greatnefs  of  "  the  only  begotten  of  the  Fa- 
 "  ther."  The  penman  of  the  epiftle  to  the  He- 
 brews tells  us,  that  "  when  God  brought  him  in- 
 "  to  the  world,"  he  proclaimed  it  in  heaven, 
 "  let  all  the  angels  of  God  worfhip  him;"  and 
 this  honour  neceflarily  followed  from  his  eter- 
 nal generation,  thence  he  was  c<  the  King  of  an- 
 c<  gels  and  men :"  but,  while  on  earth,  as  he 
 was  defpifed  and  rejected  of  finners,  and  expofed 
 to  the  temptations  of  devils,  fo  the  holy  fpirits  in 
 heaven  did  not  openly  adore  him,  but  when  we 
 read  that  they  came  and  miniftered  unto  our  Savi- 
 our, we  find  they  did  it  in  private,  as  after  his 
 temptation  in  the  wildernefs,  and  during  his  ago- 
 ny in  the  garden.  Now,  can  we  conceive  greater 
 poverty,  than  for  one  who  ftood  in  fo  ineffably 
 near  and  glorious  a  relation  to  the  Father,  to  be- 
 come "  the  fon  of  man,"  and  be  reputed  to 
 fpring  from  no  higher  an  original  ?  when  in  fume 
 meafure  he  put  this  off>  and  was  clothed  with  the 
 
 bright- 
 
,  1 8o  Tie  Grace  of  Jefus  Cbrift 
 
 brightnefs  and  light  he  had  eternally  been  fur- 
 rounded  with,  when  transfigured  in  the  mount 
 before  three  of  his  difciples,  he  fo  fully  anfwered 
 what  the  ijpoftle  in  our  text  afTerts  of  him,  that 
 "  though  he  W3&  rich,  he  became  poor,"  that  he 
 did  not  blaze  that  glorious  change  abroad  in  the 
 world,  but  charged  his  difciples  that  they  fhould 
 M  tell  the  vifion  to  no  man,  till  he  was  railed  from 
 4*  the  dead,"  and  fhould  again  appear  as  M  the 
 *4  brightnefs  of  his  Father's  glory,  and  the  exprefs 
 M  image  of  his  perfon."  And  indeed,  confider- 
 ing  thefe  circumftances,  and  the  (hameful  death 
 he  was  at  laft  expofed  to,  which  fcemed  to  the 
 wife  and  learned  of  this  earth,  altogether  incon- 
 fiftent  with  his  being  fo  intimately  united  to  the 
 almighty  ruler  of  the  world,  upon  whom  all  events 
 depended,  it  was  natural  enough  reafoning,  from 
 fuch  as  were  not  fpiritually  enlightened  to  difcem 
 this  myftery,  which  we  find  the  Jews  had  while 
 he  was  hanging  on  the  crofs,  Matth.  27.  40, 
 4i  Thou  that  deftroyeft  the  temple,  and  buildeft- 
 "  it  in  three  days,  fave  thyfelf ;  if  thou  be  the 
 44  Son  of  God,  come  down  from  the  crofs:" 
 and  his  remaining  under  the  dominion  of  death 
 feemed  to  look  fo  like  being  abandoned  by  God, 
 that  his  own  difciples  were,  wavering,  and  doubt- 
 ing if  he  could  be  poiTefTed  of  that  character  ;  fo, 
 after  his  refurredrion,  when  he  appealed  to  the 
 difciples  going  to  Emmaus,  Cleophas  having  told 
 bun  that  the  chief  priefts  had  procured  thcMeiliah's 
 condemnation,  he  adds,  as  if  now  they  thought 
 that  belief  ill  grounded,  "  but*  we  trufted  that  it 
 *c  had  been  he  which  fhould  have  redeemed 
 "  Ifraei." 
 
 Further,  as  to  his  human  nature,  he  in  a  very 
 remarkable  manner  became  poor,  and  was  deferted 
 of  God  as  to  all  fenfibie  influences  of  comfort  and 
 sleafure.     He,  it.  is  true^   had  as  much  of  thefe 
 
 com- 
 
in  becoming  poor  for  our  fakes.       1 8 1 
 
 communications  as  were  neceflary  to  fupport  him 
 under  his  infinite  fufferings,    that  he  might  nei- 
 ther be  crufhed  altogether   by  their  weight,  nor 
 hurried  into  the  leaft  thought  unbecoming  his  per- 
 fect holinefs  and  fubmiflion  to  the  will  of  God  : 
 but  then  he  was  deprived  of  what  might  contri- 
 bute to  his  eafe  and  joy,-  or  the  leaft  abatement 
 of  his  poverty.     To  fuch  as  know  any  thing  of 
 the  unfpotted  purity  of  Jefus  Chrift,  of  his  invin- 
 cible courage  and  greatnefs  of  mind,  whereby  he 
 defpifed   all  the  reproach,    difgrace  and  affronts 
 that  were  heaped  on   him  by  the  Jewifh  priefts,, 
 and  an  infulting  furious  mob,    which  things  oft 
 fubdue  the  moft  refolute  of  men,  how  great  muft 
 the  defertion  appear,  and  how  intire  the  fufpen- 
 fion  of  the  joy  and  blifs,  which  was  the  refult  of 
 this  relation  to  God  as  his  only  Son,    when  it 
 made  our  Saviour  cry  out  upon  the  crofs,  "  My 
 <4  God,  my  God,  why  haft  thou  forfaken  me  ?" 
 When  we  confider  his  patience  and  refignation  to 
 all    the  providences  of  God   towards  him,    this 
 complaint  muft  be  a  demonftration  of  the  depth 
 of  his  poverty  and  humiliation,  in  oppofition  to 
 his  former  riches  and  exalted   ftate,    which  con- 
 fided in  the  incomprehenfible  dignity,    happinefs 
 and  glory  in  his  being  the  eternal  and  only  begot- 
 ten of  the  Father. 
 
 7..  Another  very  affiecYing  part  of  Chrift's  hu- 
 miliation is,  that,  though  he  was  the  great  pro- 
 phet of  the  church,  "  who  fpake  as  never  man 
 "  fpake,  and  grace  was  poured  out  into  his  lips/? 
 though  he  be  the  only  fountain  of  all  fpiritual  be- 
 nefits, and  it  is  from  thefe  wells  of  falvation  in 
 him  that  all  the  inhabitants  of  Zion  draw  the  wa- 
 ters of  endlefs  life  ;  yet  when  he  dwelt  in  this 
 lower  world,  he  "  ftretched  out  his  hands  all  day 
 "-long  to  a  gainfaying  people/'  there  were  few 
 
 who 
 
1 82  The  Grace  ofjefus  Chrijl 
 
 who  cc  believed  the  report, "  and  his  publick  mini- 
 ftry  was  extremely  unfuccefsful. 
 
 After  the  exaltation  of  our  Saviour,  and  the 
 effufion  of  the  holy  fpirit,  when  he  was  poffefTed 
 of  his  former  riches,  whereby  he  was  rich  unto 
 all,  thoufands  of  finners  were  made  partakers  of 
 his  grace,  and  the  blind,  empty,  miserable  fouls 
 of  men  were  converted  to  Christianity,  and  filled 
 with  divine  knowledge,  holinefs  and  blifs,  and 
 tranflated  from  the  kingdom  of  darknefs  to  the 
 obedience  of  Chrift  ;  then  the  falvation  and  hap- 
 pinefs  of  numerous  converts  were  the  riches  and 
 fulnefs  of  our  exalted  prince  and  Saviour  ;  one  of 
 his  apoftles,  by  a  fingle  fermon,  converted  many 
 more  to  righteoufnefs,  than  Chrift  feems  to  have 
 gained  himfelf  by  all  his  labour,  and  preaching, 
 and  example.  Now,  this  is  a  very  affecting  in- 
 ftance  of  Chrift's  poverty,  when  he  was  clouded 
 both  as  to  his  own  eflential  perfections,  and  as  to 
 the  glory  of  his  liberal  communications  of  all 
 grace  and  good  to  others  \  for  it  is  obferved,  that 
 there  was  fcarce  ever  an  age  of  the  world  where- 
 in men  were  more  ftupid  and  wicked,  and  fewer 
 really  pious  to  be  found,  than  during  the  time  of 
 Chrift's  tabernacling  amongft  men  ;  and  God's 
 peculiar  people,  the  Jews,  were  then  as  deep  funk 
 as  others  in  the  common  degeneracy.  In  (hort, 
 if,  as  it  is,  1  Theff.  2.  19.  thofe  whom  Paul  had 
 been  inftrumental  in  turning  unto  God,  would 
 be  "  his  hope,  his  joy,  his  glory  and  crown  of 
 44  rejoycing  in  the  prefence  of  our  Lord  Jefus 
 "  Chrift  at  his  coming,"  it  is  certain  that  an  ar- 
 dent zeal  for  the  glory  of  God  and  the  good  of 
 ibuls,  was  infinitely  more  vehement  in  our  Lord 
 than  in  the  beft  of  his  followers,  and  the  pleafure 
 he  felt  in  the  falvation  of  his  children  whom  God 
 had  given  him,  was  among  the  chiefeft  of  his 
 joys  \  how  inconceivable  a  degree  then  of  humi- 
 liation 
 
in  becoming  poor  for  our  fakes.  185 
 liation  muft  it  have  been  to  him,  when  he  was  fa 
 often  grieved  at  the  hardnefs  of  his  hearers  hearts, 
 and  the  deafnefs  of  their  uncircumcifed  ears,  faw 
 all  his  affe&ionate  inftrudlions  and  moving  ex- 
 hortations fo  much  loft  upon  a  perverfe  genera- 
 tion, was  put  to  lament  their  obftinate  folly,  and 
 grone  up  the  forrows  wherewith  his  heart  was 
 fwelled,  becaufe,  though  he  "  would  have  many 
 "  a  time  gathered  them  as  a  hen  doth  her  chickens 
 "  under  her  wings,  yet  they  would  not  r"  And 
 oh  !  how  poor  did  the  lovely  Jefus  become,  when 
 a  robber  and  a  murderer  was  preferred  to  him  by 
 thofe  very  monfters  whom  he  came  to  fave  ?  "Be 
 "  aftoniflied  at  this,  O  ye  heavens  !  my  foul,  be 
 "  thou  horribly  afraid  !" 
 
 '  8.  Jefus  Chrift  was  rich  in  the  eternity  and 
 ftability  of  his  being  and  excellency.  He  was 
 c<  the  King  immortal :"  and  had  not  only  an  un- 
 changeable life,  for  "  as  the  Father  hath  life  in 
 "  himfelf,  fo  hath  he  given  to  the  Son  to  have 
 u  life  in  himfelf;"  but  was  the  great  Author  of 
 life  and  being  to  all  creatures,  and  had  alfo  an  ab- 
 folute  power  over  the  "keys  of  hell  and  of  death," 
 fo  that  "  he  could  kill  or  keep  alive,  fave  or  de- 
 u  ftroy."  Now  "  ye  know  the  grace  of  Jefus 
 "  Chrift,  how,"  in  this  refpect,  "  for  your  fakes 
 "  he  became  poor.  The  terrors  of  death  fur- 
 "  rounded  him,  and  the  forrows  of  hell  took  hold 
 "  of  him  ;"  he  had  to  grapple  with  that  cruel 
 monfter,  and  feemed  for  a  time  to  be  conquered 
 by  it.  What  an  amazing  ftate  of  the  loweft  po- 
 verty, that  Ihould  break  your  very  hearts,  was 
 our  Redeemer  fubjected  unto,  when  death,  one 
 of  his  own  flaves,  in  the  moft  fhameful  and  loth- 
 fom  appearance,  feized  upon  him,  brought  him 
 under  the  accurfed  dominion  of  the  grave  ?  When 
 he  faved  others,  he  was  infulted  and  laughed  at 
 for  his  being  unable  to  fave  himfelf  5  and  "  the 
 
 "  prince 
 
1 84  The  Grace  tfjefus  Chrijt 
 
 **  prince  of  life  was  with  wicked  hands  crucified 
 "  and  (lain,"  fo  that  all  the  rich  treafures  of  do- 
 minion, life  and  falvation  that  were  in  him,  ap- 
 peared utterly  emptied  and  deftroved. 
 
 In  the  laft  place,  tho'  Jefus'Chrift,  as  the 
 fecond  perfon  of  the  glorious  trinity,  became  poor 
 by  his  engaging  in  the  office  of  the  Mefliah,  and 
 his  becoming  our  furety  was  a  part  of  his  humi- 
 liation, as  I  have  already  fhewed  ;  yet  as  Medi- 
 ator he  was  rich,  having  grace  u  poured  into  his 
 "  lips,  and  all  the  fulnefeof  the  Godhead  dvvel- 
 "  ling  bodily  in  him  ;  and  for  our  fakes  he  be- 
 **  came  poor,"  in  being  deprived  as  to  his  human 
 nature  of  thefe  pleafures  and  enjoyments:  for  his 
 whole  life  was  a  feries  of  afflictions  and  fufferings 
 from  devils  and  men.  I  fhall  not  infift  upon 
 them,  nor  on  the  infirmities  of  his  body,  difeafes 
 and  pains,  becaufe  I  have  already  in  fome  mea- 
 fure  laid  thefe  open  :  but  it  will  not  be  unfit  to 
 take  fome  further  views  of  what  he  bore  imme- 
 diately from  God,  when  "  he  bruifed  him  for 
 46  our  iniquities,"  wherein  all  his  other  griefs 
 were  fwallowed  up. 
 
 I  know  fome  who  keep  the  name,  though  they 
 deny  the  nature,  of  Christianity,  Socinians  and 
 others  who  oppefe  the  doctrine  of  ChrifVs  fatis- 
 fa&ion  for  our  fins,  make  no  great  account  of 
 what  God  immediately  inflicted  upon  the  Mefliah  : 
 but  they,  in  doing  fo^  utterly  fruftrate  all  the  va- 
 luable purpofes  of  Jefus  Chrift's  coming  into  the 
 world  ;  for  upon  this  complete  facrifice,  and  his 
 bearing  the  punifhment  of  our  iniquities,  depends 
 all  our  hope  of  heaven  and  pardon. 
 
 When  we  are  about  to  meditate  upon  this  great 
 fubject,  we  ought  to  difcover  in  it  the  infinite 
 evils  and  abominable  nature  of  fin,  the  fearful 
 and  terrible  wrath  of  God  againft  the  workers  of 
 it,  and  the  incomprehenfible  grace  of  Jefus  Cbriit 
 
 io 
 
in  becoming  poor  for  our  fakes.        185* 
 
 in  this  laft  and  loweft  part  of  his  poverty  for  our 
 fakes.     Thefe   fufferings   of  Chrift  immediately 
 from  God  his  Father,  muft  have  been,    beyond 
 our  thought,   fevere  and   intolerable,    when  the 
 views  of  them  made  our  Saviour,  who  fo  much 
 delighted  to  accompliih  his  work  upon  earth,  ad- 
 drefs  his   Father   with   the  greateft   eameftnefs, 
 that  "  if  it  were  poflible  this  cup  might  pafs  from- 
 M  him."     Such  as  make  this  pathetick  defire  pro- 
 ceed from  nothing  befide  the  profpecl  which  our 
 Lord  had  of  the  cruel  and  fhameful  death  he  was 
 to  undergo,  and  the  fcorn  and  contempt  the  Jews 
 and  Roman  fold iers  were  to  treat  him  with,  little 
 eonfult  the  honour  of  our  Redeemer,  or  the  dig- 
 nity of  his  fufferings,  and  the  divine  holinefs  vin- 
 dicated by  them  :    do  not  fuch  debafe  the  exalt- 
 ed elevated  foul  of  Jefus  Chrift,  in  making  him 
 fhrink,  and,  with  fuch   emotion,    recoil  at  the 
 thought  of  thefe  fufferings  f    They  were  indeed 
 great  and  heavy,  but,  confidered  barely  as  pro- 
 ceeding from  men,  were  not  more  grievous  than 
 thofe  which  many  martyrs  have  undergone  for  his 
 names  fake  without  fainting  or  languishing :  and. 
 ct  can  the  fervant  be  greater  th#n  his  Lord  ?"  or 
 can  the  difciples  be  more  calm  and  fedate  upon 
 the  crofs  than  their  mailer  ?    How  could  the  beau- 
 ty of  Chrifl's  example  mine  fo  brightly,  as  to  be 
 /  propofed  to   us  as  the  inimitable  perfect  pattern 
 of  an  heroick  difinterefted  foul,  raifed  above  the 
 fading  pleafures  and  fhort  pains  of  a  prefent  world, 
 if  his  outward  pains  from  men  made  him  pray 
 with   fuch  fervour,    that  "  this  cup  might  pafs 
 "  from  him  ?"     He  had  certainly  torments  of  a 
 vaftly  higher  nature,   when   -c  he  offered   up    his 
 w  foul  a  facrifice  for  fin,  when  the  forrows  oi  hell 
 "  compelled  him  about,  and  the  fnares  of  death 
 "  prevented  him." 
 
 Tbus 
 
1 86         The  Grace  ofjefus  Chriji 
 
 Thus  the  fufferings  of  Chrift  were  a  proof  that 
 it  was  no  fmall  matter  to  expiate  fin,  that  they 
 were  real,  and  not  to  be  reprefented  by  pictures 
 and  images,  as  they  are  in  a  fcandalous  theatrical 
 manner  by  the  Papifts.  Let  this  awful  demon- 
 ftration  of  the  terriblenefs  of  God's  wrath,  "  when 
 f?  he  fpared  not  his  own  Son,"  engage  us  to  con- 
 fider  the  dreadful  ftate  of  impenitent  tranfgreflbrs, 
 who  have  "  fallen  into  the  hands  of  the  living 
 "  God."  Did  the  Father  fo  feverely  avenge  his 
 broken  law  upon  Chrift,  who,  though  he  bare 
 our  guilt,  was  innocent  in  his  own  nature,  as  to 
 make  him,  who  was  united  into  one  perfon  with 
 the  Godhead,  and  fupported  thereby,  to  fink  fo 
 far  under  his  fufferings  as  to  b'e  "  heavy,  and  ex- 
 "  ceeding  forrowful  even  unto  death  ;,f  tho'  he 
 could  not  but  be  fure  that  they  would  laft  but  a 
 little  while,  and  then  he  fhould  be  crowned  wijth 
 glory  and  honour  :  how  muft  the  damned  in  hell 
 be  crufhed  by  his  almighty  arm  ?  and  how  intenfe 
 and  (harp  muft  be  their  pains,  who  ftand  in  no 
 other  relation  to  God  but  that  of  traitors  and  re- 
 bels, who  are  hated  as  well  as  punifhed  by  him, 
 and  have  no  hopes  of  eafe,  but  are  afiured  that 
 their  "  fire  (hall  not  be  quenched  ?"  Let  the  con- 
 futation of  thefe  things  engage  us  to  "  accept  of 
 "  the  great  falvation,"  that  fo  we  may  "flee  from 
 "  the  wrath  to  come,  and  have  our  Maker  for  our 
 "  friend  and  portion." 
 
 Thus  I  have  endeavoured  in  fome  meafure  to 
 explain  how  "  our  Lord  Jefus  Chrift,  though  he 
 "  was  rich,  yet  became  poor."  His  grace  and 
 love  herein  ought  to  make  us  love  and  admire 
 him,  to  endear  him  to  our  fouls,  and  place  him 
 higheft  in  their  efteem  and  affe&ion,  though  we 
 were  not  immediately  benefited  thereby  ;  as  we 
 fee  the  angels  join  with  faints  in  adoring  and  ce- 
 lebrating the  myftery  of  the  gofpel,  this  M  good- 
 
 "  will 
 
in  becoming  poor  for  our  fakes.  1 8  7 
 "  will  towards  men  :"  but  our  hearts  fhould  burn 
 with  the  more  fervent  love  to  him,  when  we  con- 
 fider  the  third  thing  I  propofed  to  difcourfe  upon 
 from  thefe  words,  namely,  that  he  who  was  rich 
 and  exalted,  humbled  himfelf  and  became  poor 
 for  the  behoof  and  advantage  of  men.  Where  I 
 fhall  principally  confider  the  influence  that  his 
 poverty  had  upon  our  falvation,  and  the  fitted- 
 nefs  or  neceffity  of  it  in  order  to  the  accomplifh- 
 ment  thereof :  and  I  fhall  illuftrate  this,  1.  By 
 fhewing  that  there  are  no  other  beings  who  have 
 fuch  a  claim  to  the  defign  of  Chrift's  becoming 
 poor.  2.  By  proving  pofitively  and  diredtly,  the 
 influence  it  has  to  the  bringing  about  of  our  eter- 
 nal happinefs. 
 
 1.  He  did  not  become  poor  to  confirm  and  in- 
 crease his  own  happinefs  and  glory.  Had  God 
 procured  any  advantage  thereby,  it  might  have 
 been  thought  that  his  Sufferings  were  not  princi- 
 pally defigned  for  our  fake :  but  what  does  our 
 righteoufnefs  profit  God,  or  contribute  to  his  fa- 
 tisfa&ion  ;  it  was  eternal  and  incomprehenfible 
 when  there  was  no  being  befide  himfelf;  and  can 
 we  fancy  the  fins  and  mifery  of  men  would.have 
 difquieted  their  Maker,  and  difturbed  his  repofe? 
 fo  far  from  that,  he  could  not  only  have  imme- 
 diately fent  us  to  that  nothing  whence  we  were 
 called  by  the  word  of  his  power,  but  "  the  wrath 
 "  of  man  praifes  him,"  and  his  juftice  and  holi- 
 nefs  (hine  in  the  eternal  punifhment  of  devils  and 
 men,  and  he  rides  triumphing  and  profperoufly 
 over  his  enemies  in  hell,  as  his  compaflions  flow 
 in  heaven  :  fo  that  our  iniquities  do  nothing  unto 
 him  ;  the  withdrawing  of  our  obedience  does  not 
 leflen  his  power,  for  "  is  there  any  number  of 
 "  his  armies  ?"  Amongft  men,  it  is  impoflible  we 
 can  do  any  favour  for  another,  but  we  really  at 
 the  fame  time  do  a  kindnefs  to  ourfelves:    for 
 
 the 
 
1  88  The  Grace  ofjefus  Chr'ijl 
 
 the  richeft  and  moft  powerful  may  ftand  in  need 
 of  the  help,  and  be,  one  time  or  another,  affifted 
 by  the  pooreft  objecl:  of  their  charity  ;  and  he  is 
 a  fool  who  contemns  the  meaneft  perfon,  fo  as  to 
 think  there  may  not  happen  fuch  circumftances, 
 wherein  he  may  not  be  fupported  or  injured  by 
 him.  But  Chrift's  becoming  poor,  is  altogether 
 unmerited,  and  can  never  be  rewarded,  it  is  for 
 our  fakes  in  the  moft  difmtcrefted  fenfe  :  for  he 
 is  not. capable  of  being  in  need  of  or  receiving 
 any  return  from  us  ;  but,  as  he  was  of  himfelf 
 a]l-fufficient  when  he  tabernacled  amongft  men, 
 fo  the  perfection  of  his  nature  proved  that  he  muft 
 continue  eternally  and  unchangeably  fo,  without 
 the  leaft  diminution.     But 
 
 2.  It  we  confider  even  the  human  nature  of 
 Chrift,  it  was  not  for  its  own  but  for  our  fakes 
 he  became  poor.  This  might  be  made  good  with 
 refpecT:  to  the  feveral  inftances  wherein  I  have  il- 
 luftrated  the  poverty  of  Jefus  Chrift,  but  I  fhall 
 only  mention  thefe  two. 
 
 i.  As  to  his  fufferings  and  the  punifhment  in- 
 flicted on  him,  he  was  of  himfelf  innocent,  with- 
 out the  leaft  fpot  or  defect,  "  holy,  harmlefs, 
 44  undefiled,  and  feparate  from  finners."  Now, 
 punifhment  fuppofes  always  guilt,  and  he  that  ful- 
 fils the  law  and  does  not  tranfgrefs  it,  can  ly  un- 
 der no  obligation  to  the  punifhment  -,  it  is  a  Tin- 
 ner who  has  reafon  to  be  afraid  that  the  threat- 
 ning  in  the  law  will  be  executed  upon  him,  but 
 in  a  pure  foul  there  can  be  no  fear  of  or  liablenefs 
 to  wrath  :  fo  that  Chrift,  even  as  he  was  man, 
 voluntarily  took  upon  him  our  nature  and  our 
 fins,  he  bore  the  tranfgreflions  of  his  people  while 
 he  himfelf  had  obferved  all  the  words  of  the  law 
 to  do  them  ;  and  was  not  in  the  fame  cafe  with 
 the  high  prieft  who  was  a  type  of  him,  mentioned 
 Heb.  9.  7.  "  But  into  the  fecond  tabernacle  went 
 
 "  the 
 
in  becoming  poor  for  our  fakes.  I  89 
 tC  the  high  prieft  alone  once  every  year,  not  with- 
 "  out  blood,  which  he  offered  for  himfelf  and 
 "  for  the  errors  of  the  people.' '  So  that  though 
 God  is  faid  to  have  "  laid  upon  him  the  iniquities 
 "  of  us  all,"  yet  it  was  not  by  force  and  con- 
 ftraint,  but  from  his  own  agreement  and  confent. 
 A  Tinner's  feeling  the  fruits  of  his  own  doings, 
 and  being  made  poor  temporally  and  fpiritually, 
 can  never  merit  any  return,  becaufe  his  tranf- 
 greflions  make  it  his  due  :  butChrift  by  u  becom- 
 "  ing  poor  for  our  fakes,"  has  got  an  excellent 
 reward,  "  a  name  above  every  name,"  becaufe 
 he  voluntarily  humbled  himfelf,  and  4C  became 
 "  obedient  to  the  death,  even  the  death  of  the 
 "  crofs." 
 
 2.  The  Meffiah's  fubje&ion  to  the  divine  law 
 W3S  for  our  fakes ;  for,  befides  its  being  the  obe- 
 dience of  the  perfon  who  was  the  Son  of  God, 
 which  gives  it  an  infinite  value,  it  was  fo  even 
 with  refpect  to  the  human  nature ;  for,  though 
 as  a  creature  of  God's  it  was  from  its  felf  under 
 eternal  obligations  to  its  Maker's  will,  yet  it  was 
 only  to  the  moral  law,  not  the  ceremonial  or 
 judicial  precepts,  being  perfectly  holy.  It  was 
 the  part  of  Chrift  as  man  to  love  God  and  ferve 
 him  with  a  fpiritual  worfhip,  but  he  could  no 
 ways  be  bound  by  the  ceremonial  law,  which 
 has  a  refpe&  to  men  as  finners  :  circumcifion,  the 
 paffover,  &c.  were  calculated  only  for  polluted 
 creatures,  but  were  of  no  ufe  or  neceffity  to  fuch 
 as  were  innocent ;  but  Chrift  bore  the  whole  load 
 of  the  law,  he  was  circumcifed,  attended  the  paf- 
 fover and  all  the  other  feafts,  and  the  whole  tem- 
 ple-fervice,  and  fubmitted  to  all  the  numerous 
 rites  and  ceremonies,  without  any  defect:  or  ex- 
 emption from  the  kaft  of  them,  but  fulfilled  them 
 all,  that  he  might  be  a  "  perfect  high  prieft  and 
 "  captain  o£  our  falva.tion  :"  fo  that  M  his  being 
 
 V.  made 
 
190         T'/je  Grace  of 'Jefus  Chrift 
 
 "  made  of  a  woman, "  and,  this  way  "  made  un- 
 "  der  the  law,"  was  for  our  fakes,  that  he  might 
 for  us  bring  in  Ci  an  everlafting  righteoufnefs." 
 
 Hence,  by  the  by,  we  may  take  notice,  how 
 good  grounds  there  are,  and  how  folid  a  founda- 
 tion we  have  for  the  imputation  of  Chrift's  aftive 
 as  well  as  of  his  paflive  obedience  or  fufferings, 
 and  how  weak  the  cavils  are  againft  it,  from 
 Chrift's  human  nature's  being  a  creature  of  God's : 
 for  we  fee  here,  in  all  refpedls,  he  was  under  no 
 obligation,  except  for  our  fakes,  to  the  obedience 
 of  the  law  in  this  low  manner,  and  burdened  with 
 fuch  pofitive  ceremonial  inftitutions. 
 
 Thus  we  fee  that  Chrift  did  not  become  poor 
 upon  his  own  account,  with  refpeft  either  to  his 
 divine  or  human  nature.     But, 
 
 In  the  fecond  place,  it  was  not  for  angels  that 
 he  humbled  himfelf.  The  apoftate  fpirits  do  not 
 at  all  partake  of  his  purchafe,  but  "  are  referved 
 "  in  everlafting  chains  of  darknefs  to  the  judg- 
 "  ment  of  the  great  day  :"  Chrift  will  be  exalted 
 to  be  their  Judge  and  condemner,  but  was  never 
 debafed  to  be  their  Saviour  ;  and,  while  we  have 
 grace  and  glory  purchafed  for  us  by  him,  the  de- 
 vils will  never  to  eternity  feel  the  enlivening  blef- 
 fed  influences  of  a  Redeemer,  but  they  are  irre- 
 trievably without  God  and  without  hope.  Nor 
 were  the  blefled  angels,  who  kept  their  firft  habi- 
 tation, the  caufe  of  our  Lord's  leaving  his  riches 
 and  glory  ;  they  were  ever  united  to  God  in  love 
 and  holy  obedience,  had  no  guilt  to  be  fatisfied 
 for,  no  pollution  and  filth  to  be  wafhed  away, 
 for  they  were  as  pure  as  God  required  them  to 
 be  :  fo  that  though  the  Mediator  cements  all  in 
 one  that  are  God's  fervants,  and  gathers  the  an- 
 gels, and  f?is  faints  from  amongft  men,  into  one 
 happy  fociety  ;  yet  it  was  notwithstanding  "  for 
 •'  our  fakes  that  he  became  poor,  for  he  took  not 
 
 "  upon 
 
in  becoming  poor  for  our  fakes.        191 
 
 "  upon  him  the  nature  of  angels,  but  the  feed  of 
 "  Abraham." 
 
 I  {hould  now  proceed  to  the  other  part  of  this 
 head,  namely,  to  {hew  dire&ly  and  pofitively  the 
 influence  that  Chrift's  poverty  has  upon  our  fal- 
 vation,  and  the  neceffity  and  fittednefs  of  it  for 
 the  attaining  of  that  end  :  *  But,  becaufe  the  go- 
 ing through  this  would  take  up  too  much  of  your 
 time,  I  fhall  (hut  up  this  difcourfe  by  drawing 
 fome  inferences  from  what  hath  been  faid  upon 
 this  propofition,  namely,  that  "  Chrift  Jefus  be- 
 "  came  poor  for  our  fakes." 
 
 I,  Here  is  a  plentiful  fource  of  the  moft  excel- 
 lent comfort  and  encouragement  to  true  believers, 
 who  are  willing  to  take  Chrift's  yoke  upon  them, 
 and  depend  upon  God  in  him  for  their  all.  This 
 may  fupport  and  bear  them  up,  in  the  moft  diffi- 
 cult difcouraging  circumftances  they  can  poflibly 
 be  placed  in.  Befide  the  divine  authority  there- 
 of, it  is  highly  rational  which  we  have,  Rom.  8. 
 32.  "  He  that  fpared  not  his  own  fon,  but  de- 
 M  livered  him  up  for  us  all,  how  fhall  he  not  with 
 "  him  alfo  freely  give  us  all  things?"  Will  he 
 beftow  upon  any  the  greateft  bleffing,  and  his 
 deareft  gift,  his  own  Son,  and  withhold  leflfer  en- 
 joyments and  advantages  that  may  be  for  their 
 good  ?  This  were  altogether  inconfiftent  with 
 him  whofe  underftanding  is  infinite.  Will  he  dif- 
 fer fuch  to  fink  under  their  troubles,  to  be  over- 
 come by  fatan  and  his  temptations,  for  whom 
 Chrift  died  ?  or  fhall  he  not  rather  make  them 
 more  than  conquerors  over  all  their  enemies,  for 
 whom  he  did  what  was  infinitely  greater,  the  de- 
 bafing  of  his  fon  and  making  him  "  poor  for  our 
 "  fakes?"     No,  this  mult  be  a  proof  that  "-all 
 
 "  things 
 
 *  The  fermon  which  he  preached  afterwards  upon  th.s  fubjefl 
 is  not  found  amon^ft  his  papers. 
 
.192  The  Grace  ofjefus  Chrift 
 
 "  things  (hall  work  together  for  good  to  them  that 
 "  love  God,  to  them  that  are  the  called  accord- 
 *c  ing  to  his  purpofe."  If  you  then  be  "  follow- 
 *c  ers  of  the  lamb,"  comfort  yourfelves  with  thefe 
 words.  If  you  are  loaded  with  troubles,  and  for- 
 faken  of  friends,  do  difeafes  in.  the  body  and  dif- 
 quieting  anxiety  in  the  mind  afflict  you,  and 
 make  your  lives  uneafy,  and  are  you  overwhelmed 
 with  the  fears  of  what  is  to  come,  and  the  prof- 
 fpect  of  narrow  ftraitning  circumftances ;  bear 
 up  your  fouls,  and  argue  thus,  Was  God  fo  in- 
 finitely good  as  to  fend  his  own  Son  in  the  like- 
 nefs  and  fafliion  of  men  ?  Did  he  condefcend  fo 
 low  as  to  be  clothed  with  all  our  infirmities  and 
 difeafes,  to  bear  the  Father's  wrath,  and  make 
 an  atonement  for  our  tranfgreffions  ?  and  have 
 we  not  ground  to  hope  that  he  will  protect  us  in 
 the  moft  difficult  ftate,  and  turn  to  our  advan- 
 tage what  feems  in  our  views  fo  much  to  our 
 hurt,  bruife  Satan  under  our  feet,  and  at  length 
 bring  us  to  that  glorious  ftate,  where  we  may 
 reap  the  full  advantages  of  ChriiVs  "  becoming 
 *c  poor,"  and  there  praife  him  for  his  grace? 
 
 2.  We  may  hence  fee  the  inconceivable  dan- 
 ger thefe  muft  be  expofed  to  who  neglect  to  be- 
 lieve in  Chrift,  and  accept  of  this  great  falvation. 
 Had  mankind  been  but  a  by-end  of  the  Mefilah's 
 mediatorial  work,  and  fome  other  thing  princi- 
 pally defigned,  we  might  fancy  that  God  would 
 eafier  pafs  over  our  not  anfwering  his  calls :  but 
 when  our  happinefs  and  being  made  rich  was  his 
 chief  purpofe^,  we  hereby  fruftrate  all  the  grace, 
 wifciom  and  good  nefs,  that  God  hath  manifelted 
 in  the  facrifice  of  Chrift,  and  will  he  not  refent 
 this  affront  in  the  moft  terrible  manner?  This 
 will  fharpen  God's  vengeance,  and  inflame  his 
 fury.  If  it  be  true,  and  the  fcripture  afiures  us 
 of  its  certainty,  that  according  to  the  talents  be- 
 
 ftowed 
 
in  becoming  poor  for  our  fakes.  193 
 ftowed  upon  a  perfon  his  judgment  will  be,  and 
 by  the  number  and  greatnefs  of  them,  when  a- 
 bufed,  will  the  condemnation  be  heightened  ;  then, 
 I  am  fure,  the  hotteft  hell  and  heavieft  wrath  will 
 be  the  portion  of  fuch  who  mifimprove  Chrift  be- 
 llowed upon  them.  God's  goodnefs  is  very  con- 
 fident with  his  juftice,  and  in  a  proportion  to  the 
 mercies  fliewn  to  perfons,  he  requires  the  great- 
 er returns,  or  will  inflicl:  the  more  intenfe  and 
 fore  torments  :  fo  that  if  Chrift's  becoming  poor 
 for  us  be  filled  with  infinite  grace,  the  not 
 hearing  his  voice  and  embracing  his  offers,  will 
 kindle  God's  vengeance  and  wrath,  and  fill  the 
 foul  with  the  moft  intolerable  confuming  heat 
 thereof. 
 
 3.  We  may  hence  learn  the  invaluable  worth 
 of  our  fouls,  the  great  care  and  concern  we  fhould 
 have  not  to  ruin  them,  and  our  infinite  folly  in 
 minding  them  fo  little,  and  defiling  them  with 
 the  bafeft  lufts,  when  Chrift  put  fo  great  value 
 on  them  as  to  fcC  become  poor  for  their  behoof," 
 
 4.  My  friends,  let  it  be  our  ferious  endeavour 
 to  take  a  clear  and  lively  view  of  this  unparallel- 
 led  grice  of  Jefus  Chrift,  and  affect  our  fouls 
 with  a  ftrong  and  lafting  fenfe  of  his  love,  the 
 wonders  whereof  are  higher  than  our  moft  admir- 
 ing thoughts,  and  their  number  paft  finding  out. 
 There  is  nothing  fo  worthy  of  the  wonder  and 
 contemplation  0:  rational  creatures,  as  the  incom- 
 parable beauties  of  divine  mercy,  into  the  myfte- 
 rics  whereof  the  angels  pry  with  a  delightful  a- 
 mazement ;  and  furely,  they  fhould  dwell  much 
 more  upon  the  thoughts  of  thofe,  who  are  the 
 living  inftances  of  thefe  overflowing  companions. 
 Now,  the  brighteft  glory  and  the  moft  attractive 
 amiablenefs  ot  the  divine  loving  kindnefs,  is  re- 
 prefented  in  my  text  by  a  comparifon  of  the  two 
 vaftly    different  conditions  of  Jefus   Chrift,    his 
 
 Vol.  II.  I  riches 
 
194  T^  Grace  °f7efu*  Chrift 
 
 riches  and  his  poverty  :  there  is  not  the  fmallefl 
 mite  in  thefe  inexhauftible  treafures  of  glory  and 
 blefTednefs  which  belong  to  the  almighty  king  of 
 ages,  nor  is  there  the  leaft  ftep  of  his  humiliation 
 who  exchanged  the  eternal  throne  for  a  torment- 
 ing ignominious  crofs,  none  of  the  fcornful  con- 
 tradictions he  endured,  nor  one  tear  and  figh  of 
 cur  companionate  Saviour,  but  what  contribute 
 their  full  (hare  to  exalt  the  unbounded  excellency 
 of  God's  love  ;  becaufe  the  diftance  betwixt  his 
 riches  and  his  poverty  is  as  high  as  heaven,  and  as 
 deep  as  hell,  there  can  be  no  meafuring  of  "  the 
 4t  length,  and  depth,  and  breadth,  and  height  of 
 4C  the  love  of  God  which  paffeth  all  underftand- 
 cc  in^." 
 
 And  as  this  grace  of  God  is  defigned  to  furnifh 
 exuberant  matter  for  the  eternal  hallelujahs  of  the 
 redeemed,  fo  we  find  that  this  illuftrious  mani- 
 feftation  of  it,  in  a  comparifon  of  the  exalted  and 
 the  humbled  ftate  of  Chrift,  will  be  for  ever  re- 
 presented to  the  eyes  of  heaven  ;  for  our  Saviour, 
 amid  ft  all  his  triumphant  glories  above,  will  ftill 
 preferve  the  marks  of  his  fufferings,  agreeable  to 
 the 'vifion  which  the  apoftle  John  had  of  it,  Rev. 
 5.  6.  "  And  I  beheld,  and  lo,  in  the  midft  of 
 4C  the  throne,  flood  a  lamb  as  it  had  been  flain. " 
 Lift  up  then,  my  friends,  your  eyes  to  that  ad- 
 mirable Spectacle  which  all  the  tribes  of  heaven 
 are  beholding  with  unwearied  Satisfaction,  look  to 
 the  moft  perfect  excellencies  united  with  the  low- 
 eft  abafement ;  behold  the  glory  of  the  throne  of 
 i£ion,  all  encircled  with  faints  and  angels  pro- 
 ftrate  before  it,  and  yet  pwflefTed  by  "  a  Lamb  as 
 44  it  had  been  flain  \y  behold  all  the  honours  of 
 the  celeflial  world  fhining  in  your  Redeemer's 
 face,  fee  with  what  an  humble  and  awful  fubmif- 
 iion  the  feraphs  bow  before  him,  and  the  myriads 
 of  angelical  hofb  run  with  the  utmoft  pleafure  in 
 
 doing 
 
in  becoming  poor  for  our  fakes.  1  9  ^ 
 doing  his  commandments,  how  joyfully  all  that 
 nation  of  kings  and  priefts  caft  down  their  crowns 
 before  his  throne,  and  are  all  flaming  with  an  ar- 
 dent love  to  him :  and  yet  be  attentive  to  what 
 he  fuffered  upon  earth,  to  the  tears  pouring  from 
 his  weeping  eyes,  and  the  fighs  fent  forth  by  his 
 oppreffed  heart  to  multitudes  of  infolent  Tinners 
 contradicting  and  perfecuting  him  ;  while  his 
 few  difciples  are  fearful,  and  all  men  are  forfak- 
 ing  him,  yea,  the  father  himfelf  withdrawing  his 
 comforts,  and  with  the  fword  of  juftice  fmiting 
 44  the  man  that  was  his  fellow  ;"  and  muft  they 
 not  be  ftrangely  ftupid  who  will  not  be  affected 
 with  fuch  a  fight,  and  engaged,  in  fome  meafure, 
 with  the  heavenly  hofts,  "  to  cry  with  a  loud 
 46  voice,  Worthy  is  the  Lamb  that  was  (lain,  to 
 41  receive  power,  and  riches;  and  wifdom,  and 
 4C  ftrength,  and  honour,  and  glory,  and  bleffing  : 
 4fc  Bleffing,  and  honour,  and  glory,  and  power 
 4C  be  unto  him  that  fitteth  upon  the  throne,  and 
 46  unto  the  lamb  for  ever  and  ever."  What  a 
 monfter  muft  it  be,  whofe  bowels  will  not  be 
 moved,  and  its  heart  foftened  with  blood,  blood 
 thus  flowing  from  the  midft  of  a  throne  ? 
 
 5.  As  we  fhould  poflefs  our  fouls  with  the  moft 
 elevated  and  grateful  thoughts  of  the  love  of  God, 
 which  appears  from  my  text  in  all  the  myfteries 
 of  it,  fo  let  us  be  particularly  careful  to  attain 
 fome  fuitable  apprehenfions  of  this  love  confidered 
 under  the  notion  of  grace.  This  is  directly  in- 
 tended in  the  words,  44  You  know  the  grace  of 
 46  our  Lord  Jefus  Chrift,"  by  which  I  underftand 
 the  abfolute  fovereignty  and  the  unbounded  riches 
 and  freedom  of  the  divine  mercy,  according  to 
 which  all  the  dreams  of  companion  flow  from 
 G  jd  hrmfelf ;  and  there  is  nothing  to  give  rife  to 
 them  or  to  increafe  them,  but  the  independent 
 excdiencv  of  his  own  perfections.  So  that  the 
 I  2  whole 
 
1 96     T'he  Grace  ofjcfus  Chrifl,  See. 
 
 whole  unmixed  glory  thereof  terminates  in  God, 
 from  him  alone  they  proceed,  and  to  his  name, 
 without  a  partner,  the  praifes  are  to  be  given. 
 This  is  grace,  and  it  is  the  great  defign  of  the 
 gofpel  ;  for  the  whole  myftery  of  man's  redemp- 
 tion feems  to  have  been  calculated  to  manifeft 
 and  exalt  grace  in  all  its  fovereign  glory.  And 
 indeed,  every  part  of  this  wonderful  contrivance 
 of  falvation  (nines  fo  brightly  with  the  beauties  of 
 grace,  that  all  along  we  may  exclaim,  Grace, 
 Grace.  The  fupreme  dominion  of  the  blefled 
 God,  3nd  his  abfolute  felf-fufficiency  and  inde- 
 pendency, render  all  the  a£ls  of  his  love  fovereign 
 and  free.  The  infinite  diftance  whereby  he  is 
 exalted  above  all  his  creatures,  mixes  an  endear- 
 ing condefcenfion  with  his  kindnefs  and  patience : 
 and  the  emptinefs  of  our  apoftate  condition,  with 
 our  being  naked  and  bare,  deftitute  of  the  fmal- 
 left  ornament  or  the  leaft  comely  feature,  fheW 
 that  there  was  nothing  in  us  to  incite  or  procure 
 the  divine  mercy,  but  that  all  "  the  well-fprings 
 "  of  falvation"  are  to  be  found  only  in  God 
 himfelf. 
 
 SER- 
 
C    197    ] 
 
 SERMON     X. 
 
 Acts  xvi.  3  1. 
 
 Believe  on  the  Lord  Jefus  Chrift,    and  thou 
 Jbalt  be  faved. 
 
 WHATEVER  might  be  the  performs  de- 
 fign  who  propofed  it,  it  is  beyond  doubt 
 a  moft  important  and  neceiFary  queftion,  which 
 we  find  the  young  man  having  to  our  Savi- 
 our, Mat.  19.  16.  "  Good  mailer,  what  good 
 44  thing  (hall  1  do  that  I  mav  have  eternal  life  ?" 
 And  though  God  and  another  world*  the  way 
 to  be  reconciled  to  our  Maker  and  attain  to  the 
 refurrecHon  of  the  juft,  be  but  very  feldom  in 
 our  thoughts,  the  pleafures  and  the  cares  of  this 
 life  taking  up  too  much  of  our  ftudies  and  time, 
 and  leaving  too  little  for  the  meditation  of  our 
 greateft  concerns,  it  is  certainly  the  height  of  folly 
 and  madnefs  to  dream  away  our  lives  as  if  they 
 were  never  to  have  an  end,  but  as  if  thefe  taber- 
 nacles of  clay  could  remain  an  immortal  habita- 
 tion for  our  fouls.  It  muft  be  an  undeniable  proof, 
 obvious  to  the  meaneft  capacity,  of  the  natural 
 weaknefs  and  ignorance  which  all  men  are  fi.nk 
 into,  and  that,  like  Nabal,  "  foil)  is  with  us," 
 when,  though  death  is  often  feen  in  all  its  fhapes, 
 and  our  reafon,  and  even  our  fenfes,  may  con- 
 vince us  that  there  is  no  discharge  from  this  war, 
 but  that  the  grave  is  <4  the  houfe  appointed  for 
 "all  living:"  yet  they  never  ferioufly  enquire 
 what  will  be  the  end  thereof?  where  their  fouls 
 I  3  (hall 
 
l<)8  Believe  on  the  Lord  Jefus  Chrifl, 
 fhall  have  their  abode  after  their  departure  from 
 this  world?  I  am  fure  it  is  not  a  trifling  or  ufe- 
 lefs  queftion,  whether  we  (hall  have  God  to  be 
 our  friend  or  our  enemy  ?  If  we  (hall  walk  in  the 
 path  of  life,  and  be  made  happy  for  ever  with 
 thefe  rivers  of  pleafures  that  are  at  God's  right 
 hand  for  evermore,  or  be  banifhed  into  everlaft- 
 ing  darknefs  and  torment,  "  from  the  prefence 
 "  of  the  Lord  and  the  glory  of  his  power  ?" 
 
 It  is  therefore  my  purpofe  at  this  time,  to  dif- 
 courfe  a  little  to  you  concerning  the  great  mean 
 of  falvation,  how  we  may  fhun  mifery  and  be  fe- 
 cured  of  the  higheft  bleflednefs  \  and  to  lay  open 
 to  you  the  nature  and  neceflity  of  that  "  faith 
 ;t  the  end  whereof  is  the  falvation  of  our  fouls." 
 And  here  I  (hall  endeavour  not  to  perplex  you  or 
 rnyfelf  with  any  curious  enquiries,  or  the  learned 
 fubtie  difptites  that  in  all  ages  have  been  raifed 
 upon  this  fubject  ;  but,  by  the  ailiftance  of  God, 
 t  defign  to  do  it  with  as  much  ptaiftfte&  and  e*f;« 
 nefs  as  I  can,  and  the  great  depth  and  myileii- 
 oufnefs  of  this  noble  fuhje&  will  allow. 
 
 The  holy  apoft'ie  Paul  was  an  eminent  and  fuc- 
 cefsful  preacher  of  the  grace  of  Jefus  Chriit,  and 
 justification  by  faith  in  him  :  he  had  in  a  peculiar 
 degree  very  clear  and  full  reve:  tions  of  the  my- 
 frerics  of  the  gofpel,  and,  in  unfolding  them  to 
 others,  as  he  himfelf  informs  us,  he  laboured 
 more  abundantly  than  all  the  apofties.  Agree- 
 ably hereto,  we  find  the  greateft  part  of  the  Acts 
 of  the  Apo-hMes  taken  up  in  giving  us  an  hiilorical 
 account  of  the  miniftry  of  Paul.  This  chapter 
 gives  us  an  account  of  a  very  notable  event  which 
 happened  unto  him  at  Philippi,  where,  having  by 
 the  power  of  his  mafter  Jefus  Chrift  driven  a  fpi- 
 rit  of  divination  out  of  a  damfel  poffefied  with 
 it,  he  thereby  extremely  difpleafed  her  matters, 
 who j  having  made  confiderable  gains  from  a  cre- 
 dulous 
 
and  thou  jhalt  be  faved.  199 
 
 dulous  fuperftitious  people,    who  gave  too  much 
 notice  to  her  (both-faying,  were  now  irritated  by 
 the  lofing  of  thofe  profits  ;  and  having  carried  the 
 apoftle  before  the   civil   magiftrates,    from  envy 
 and  revenge  they   load   him  and  Silas  with  very 
 odious  crimes,  reprefenting  them  as  difturbers  of 
 the  publick  peace,  and  feditioufly  oppofing  them- 
 felves  to  the  laws  and  cuftoms  of  the  country  : 
 hereupon  the  magiftrates,  contrary  to  the  rights 
 and  privileges  of  a  citizen  or  Rome,  having  ille- 
 gally abufed  Paul  and  his  companion,  threw  them 
 into  prifon.     In  the  25th  verfe,    we  have  their 
 employment  during  this  confinement,    "  They 
 u  counted  it  all  joy  that  they  were  thought  wor- 
 "  thy  to  fuffer  for   the   name  of  Chrift,"    and 
 therefore  publickly  prayed  and  fang  praifes  unto 
 God ;   they  knew  that  the  light  afflictions  of  this 
 world  nceued  not  to  vex  and  make  them  uneafie, 
 while  they  were  ferving  their  God  who  was  able 
 to  deliver  them,    in   whom  they  exprefled  their 
 confidence  and  hope  :  and  from  the  following  verfe 
 we  fee  it  was  not  in  vain,  for  God  by  a  miracle 
 {hook  off  their  chains  ;    all  the  care  and  precau- 
 tion of  the  magiftrates,  when  they  ordered  them 
 to  be  "  thruft  into  the  inner  prifon,    and  their 
 M  feet  made  fa  ft  in  the  flocks,"  could  not  detain 
 thofe  prifoners  whom  God  refolved   to  fet  free. 
 We  find  thefe  holy  men  did  not  make  ufe  of  this 
 miracle  in  order  to  the  making  of  their  efcape, 
 fince  this  would  both  have  expofed  the  Jay  lor  to 
 puniftiment,    as  if  he  had  been  acceflbry  to  the 
 prifoners  getting  free  \    and  might  alfo  have  ob- 
 fcnred  the  glory  of  the  irrefiftible  power  of  God 
 manifested  upon  this  occafion,    fince  perfons  in 
 bonds  might  be  reputed  to  have  been  made  loofe 
 of  them  by  their  own  art  and  cunning,  and  fo  the 
 divine   efficiency  dipt   unnoticed  :    befides,  their 
 continuing  in  prifon  gave  opportunity  for  the  con- 
 I  4  verfioa 
 
200  Believe  on  the  Lord  Jefus  Chrtfl, 
 verfion  of  the  Jay  lor  and  his  houfhold,  and  to 
 that  brave  couragious  teilimony  given  to  the  juft 
 civil  liberties  of  mankind,  and  the  rights  of  a  Ro- 
 man opprefTed  by  the  illegal  fentence  of  the  ma- 
 giftrates,  when  Paul  fhewed  it  was  not  unbe- 
 coming the  meeknefs  and  patience  of  an  apoftle 
 to  tell  them,  that,  they  having  "  fcourged  a  Ro- 
 c<  man  uncondemnned, "  he  would  not  cowardly 
 betray  his  privileges  by  going  away  privately,  but 
 that  the  magi  ft  rates  fhould  own  their  error  by 
 coming  themfelves  and  fetching  him  out.  It  was 
 no  wonder  that  the  Jaylor  was  amazed  to  behold 
 all  the  prifoners  bands  loofed,  the  doors  open, 
 and  the  foundations  of  the  prifon  fhaken  ;  this 
 was  fo  uriufuat,  and  had  fo  much  of  a  miracle  in 
 it,  that  we  find  he  came  in  trembling  and  fell 
 down  before  Paul  and  Silas  :  he  probably  imagine 
 ed  them  gods  defcended  amongft  men,  this  being 
 agreeable  enough  to  the  heathenifli  notions. 
 
 But  that  we  may,  without  any  further  account 
 of  this  hitiory,  come  directly  to  our  text  :  in  the 
 preceeding  verfe  we  have  a  very  aftonifhing  cffecl: 
 ihcfe  things  had  upon  the  foul  of  the  Jaylor  j  it 
 made  a  perfon,  who  probably  had  never  before 
 thought  ferioufly  upon  his  everlafting  concerns, 
 had  been  as  others  deprived  of  the  light  of  the 
 gofpel,  and,  being  darkened  in  his  mind,  had 
 lived  unconcerned  about  a  itate  after  death,  now 
 jeflecl  that  he  had  other  work  to  do  than  to  in- 
 dulge the  pleafures  and  lufts  of  the  body,  and  to 
 provide  for  them  ;  hence  he  cried  out,  "  What 
 *'  (hall  I  do  to  be  faved  ?"  The  greateft  part  of 
 mankind  fill  their  fpirits  with  the  concerns  of  this 
 life,  either  the  cares  and  riches  of  the  world  con- 
 fume  their  ftrength,  vigour  and  thought ;  or  they 
 fpend  their  years  in  more  open  debauches,  and 
 take  every  opportunity  to  divert  God  from  their 
 minds :  but  an  awakened  confeience  will  turn  the 
 
 couxfe 
 
and  thou  jhalt  be  faved.  2  c  1 
 
 courfe  of  their  thoughts,  and  make  them  run  in 
 another  channel.  When  the  terrors  of  God,  the 
 certainty  of  a  future  ftate  and  a  judgment  to 
 come,  are  prefled  home  upon  the  foul,  he  can 
 no  more  lull  himfelf  afleep  with  the  vanities  of 
 life ;  for  it  is  only  ignorance  and  ftupidity  that 
 hinder  men  from  the  utmoft  earneftnefs  in  join- 
 ing with  the  Jaylor  in  his  queftion,  "  What  (hall 
 ic  we  do  to  be  fayed?"  he  was  now  convinced 
 that  there  was  a  God  above  who  had  power  over 
 all,  from  the  extraordinary  effe&s  of  a  divine  arm 
 he  had  beheld  ;  and  that  therefore  it  muft  be  of 
 the  laft  importance  to  all  men,  in  what  terms 
 they  ftood  with  this  Lord  who  was  <able  to  fave 
 or  to  deftroy  :  he  had  reafons  to  convince  him 
 that  Paul  and  Silas  were  the  fervantsof  this  God, 
 that  they  were  fent  to  inftrufl  men  in  the  way  to 
 be  at  peace  with  him,  and  faved  by  him.  Upon 
 this  account  it  was  highly  reafonable  and  very  na- 
 tural for  him  to  enquire  at  them,  "  What  he 
 Cl  muft  do  to  be  faved  l" 
 
 I  might  hence  obferve  the  mighty  power  of 
 God,  and  the  uncontroulable  influence  he  has 
 upon  the  fouls  of  men.  The  Jaylor  had  no  out- 
 ward arguments,  no  external  motives,  to  put 
 him  all  of  a  fudden  upon  this  queftion  lb  unufual 
 to  him  ;  for  we  fee  he  had  not  been  as  yet  in- 
 ftru&ed  by  the  apoftle.  He  that  U  breathed  the 
 <c  fpirit  of  man  within  him,  is  able  to  fubdue  all 
 "  things  to  himfelf :"  and  when  he  refolves  to 
 fet  up  his  kingdom  in  the  hearts  of  finners,  the 
 depth  of  ignorance  and  ftupidity,  the  moft  hard- 
 ned  obftinacy  and  all  the.  efforts  of  Satan,  will 
 fall  before  hirty  and  (hall  never  flop  his- working  : 
 but  I  fhall  not  infift  upon  this. 
 
 In  the  words  now  readr  we  have  the  anfwer 
 given  to  this  momentous  queftion,  "  Believe  on 
 ,c  the  Lord  Jefus  Chrift,  and  thou  (halt  be  faved  :'*' 
 I  5  and- 
 
202     Believe  on  the  Lord  Jefus  Chrift, 
 and  it  mould  be  our  ferious  endeavour  to  know 
 and  comply  with  the  excellent  advice  here  given, 
 for  it  is  of  infinite  weight  and  confequence  to  us. 
 In  it  we  may  remark  the  following  things. 
 
 1.  We  have  the  nobleft  purfuit  and  the  highefl: 
 attainment  men  can  poflibly  afpire  after,  and  the 
 arriving  to  which  (hould  be  their  great  endeavour* 
 Salvation,  "  and  thou  (halt  be  faved  and  thy 
 M  houfe."  We  are  not  only  hereby  to  underftand 
 that  the  Jaylor  fhould  be  put  into  the  way  of  fal- 
 vation,  and  have  the  paths  thereof  made  known 
 to  him,  but  that  he  mould  actually  be  at  length 
 pofTefled  of  it :  this  comes  up  to  the  extent  of  the 
 phrafe^  M  thou  (halt  be  faved,'*  and  there  is  no 
 reafon  to  ftraiten  and  reftrict  it  in  this  place,  for 
 the  fcriptures  every  where  proclaim  that  by  the 
 faith  of  Jefus  Chrift  we  are  juftified  and  pardoned, 
 and  fo  mail  "  partake  of  the  inheritance  of  the 
 "  faints  in  light :"  befides,  our  text  is  an  anfwer 
 to  the  Jaylor's  queftion,  and  we  have  all  the 
 grounds  imaginable  to  perfuade  us,  that  he  meant 
 to  have  the  way  told  how  he  might  get  to  the 
 higheft  blifs  arid  happinefs  ;  fo  that  when  the  a- 
 poftle  fays  "he  mould  be  faved,"  we  are  to  un- 
 derftand, -that  upon  his  compliance  with  the  di- 
 rections given  him,  he  (hould  get  a  freedom  from 
 all  evil  and  forrow,  and  an  overflow  of  all  good 
 which  fhou'd  fully  fatisfie  all  his  defires  y  in  (hort, 
 that  his  happinefs  (hould  be  as  complete  as  his 
 wifhes,  and  as  lafting  as  his  foul. 
 
 2.  We  have  the  way  to  attain  to  this  glorious 
 ftate,  "  Believe  on  the  Lord  JefusChrift."  Where 
 we  may  confider.  i,.  The  perfon  who  is  to  be 
 the  object  of  our  faith,  him- upon  whom  we  are 
 to  believe,  "  the  Lord  Jefus  Chrift,"  the  fupreme 
 king  of  the  world,  the  great  Saviour  of  loft  fin  — 
 sers,  and  who  was  the  Chrift,  called  and  anoint- 
 cid  to  this  office   by  the  Father.     In  the  gofpel 
 
 Chrift 
 
and  thou  /halt  be  Javed.  203 
 
 Chrlft  is  the  great  fubftance  of  all  divine  revela- 
 tions, he  is  our  life,  our  light,  all  and  in  all,  the 
 author  and  finifher  of  eternal  falvation  to  all  who 
 obey  him.  And  he  is,  in  a  peculiar  manner  the 
 object  of  juftifying  faith,  as  he  is  the  high  prieft 
 over  the  houfe  of  our  God,  who  bare  our  tranf- 
 greflions,  who  by  once  offering  of  himfelf  for 
 ever  perfected  them  that  are  fanctified,  made  an 
 end  of  fin  and  brought  in  everlafting  righteouf- 
 nefs.  2.  We  have  our  duty  to  this  Saviour,  what 
 ought  to  be  the  actings  of  our  fouls  towards  him, 
 that  fo  we  may  be  faved  by  him,  M  believe  on  the 
 M  Lord  Jefus  Chrift."  Faith  or  believing  is  dif- 
 ferently ufed  in  the  holy  fcriptures,  and  is  com- 
 monly divided  by  divines  into  temporal,  hiftori- 
 cal,  the  faith  of  miracles,  and  faving  or  juftifying 
 faith.  I  fhall  not  trouble  you  with  difcourfing, 
 upon  each  of  thefe,  but  only  notice  thefe  two  fig- 
 nifications  of  the  word. 
 
 1.  It  is  put  for  an  aflent  to  the  truths  of  re- 
 vealed religion,  when  we  give  credit  to  the  rela- 
 tions concerning  Jefus  Chriflr,  that  he  was  the 
 true  Meffiah  who  was  fent  of  God  to  fave  finners,- 
 and  to  make  fatisfaction  to  divine  juftice  for  his 
 people's  fins,  and  who,  in  purfuance  thereof,  be- 
 ing God-man,  was  born  of  a  woman,  came  and 
 lived  in  our  world,  gave  in  our  ftead  perfect  and 
 every  way  complete  obedience  to  all  the  laws  of 
 God,  without  the  ieaft  defect,  fpot  or  blemifh  ; 
 and,  having  endured  ail  the  miferies  of  life,  the 
 contradiction  of  finners  againft  himfelf,  gave  there* 
 by  the  nobleft  pattern  of  goodnefs  and  p  itience  j, 
 and  at  laft  bare  the  (tripes  wherewith  we  are 
 healed,  and  fuffered  a  cruel  flumeful  death  upon 
 the  crofs,  and  the  third  day  rofe  ag^in  for  our 
 juftification.  I  fay,  perfons  who  are  perluaded 
 in  their  minds  that  thefe  things,-  and  any  others 
 whether  hiftorical  or  doctrinal,  are  really  true  as 
 
 thej| 
 
204  Believe  on  the  Lord  'Jefus  ChriJI, 
 they  are  told  us  in  the  holy  oracles,  are  faid  to 
 believe  :  but  though  this  may  produce  very  great 
 changes  upon  the  lives  of  men,  and  the  conftant 
 abiding  impreffions  of  it  be  an  high  and  noble  at- 
 tainment j  yet  it  is  tar  from  coming  up  to  that 
 faith  in  Chrifr  whereby  we  muft  be  faved,  and 
 they  are  guilty  of  infinite  folly,  who  imagine  that 
 a  bare  giving  credit  to  and  being  convinced  of 
 the  truths  in  the  fcriptures,  will  entitle  them  to 
 the  character  of  fincere  Christians..  Which  will 
 be  evident,  if  ye  confider  that  fuch  a  believing 
 may  not  always  engage  us  to  love  God,  and  o- 
 bey  the  commands  of  the  gofpel  -,  but  our  wicked 
 hearts  may  neglect,  hate  and  defpife  what  ouc 
 judgments  are  perfuaded  of,  and  in  that  cafe  it 
 will  be  fo  far  from  faving  us,  that  it  will  aggra- 
 vate our  fin  and  make  our  condemnation  the  hea- 
 vier, for  the  per  fori  "  who  knoweth  his  Matter's 
 4C  will  and  doth  it  not,  (hall,  be  beaten  with  dou- 
 4C  ble  ftripes."  So  Ads  8.  r%.  we  read  that  up- 
 on the  preaching  of  Philip,  Simon  Magus  himfelf 
 believed  alfo,  while  yet  Peter  tells  him  that  he 
 was  6*  in  the  gall  of  bitternefs  and  bond  of  ini- 
 "  quity."  And,  which  puts  this  beyond  the 
 kait  doubt,  the  devils  are  faid  to  4<  believe  and 
 4 '  tremble  ;"  thofe  damned*  fpir  its  are  fully  per - 
 Riaded  oi-  the  fakhfulnefsand  power  of  God,  and 
 of  all  that-  is  contained  in  the  facred  oracles,  and, 
 in  this  refpecb,  there  is  no  fuch  ftupid  infidelity 
 in  hell :  but  then,  this  has  no  influence  to  the 
 bettering  of  their*  fouls,  and  engaging  them  to  a- 
 ny  obedience  to  God's  law  ;  the  views  of  his 
 perfections  now  increafe  their  hatred  to  him,  and 
 heightens  their  torment  and  defpair.  And  I  am 
 afraid  it  is  Co  with  too  many  upon  earth,  who 
 fiifle  the  convictions  of  their  confeience,  and  who, 
 •?  though  thev  know  God,  yet  glorifie  him  net 
 "as  God."  '  But 
 
 2.  We 
 
and  thou  Jhalt  be  faved,  2  oy 
 
 2.  We  have  mention  made  in  fcripture  of  a 
 higher,  and  by  far  more  noble,  kind  of  faith^ 
 which  goes  further  than  being  perfuaded  of  the 
 truth  of  what  the  fcriptures  reveal  to  us :  it  flows 
 from  a  convi&ion  of  the  evil  of  fin,  of  the  fitted- 
 nefs  of  Chrift  to  all  the  weaknefles  and  wants 
 of  finners,  it  endears  our  Saviour  to  our  fouls, 
 and  complies  with  the  terms  of  falvation  propofed 
 to  us  in  the  gofpel,  by  receiving  and  refting  upon 
 him  alone  for  falvation,  as  it  is  excellently  expref- 
 fed  in  our  catechifm.  It  is  often  held  out  to  us 
 in  fcripture  by  "  trufting  in  Chrift,  coming  unto 
 "  him  where  we  may  find  reft  to  our  fouls."  It 
 is  this  faith  which  is  not  dead,  but  fheweth  its  fin- 
 cerity  and  vigour  by  its  working  and  efficacy  :  it 
 is  active  and  kindles  the  foul  into  a  heavenly  fire 
 of  divine  love  ;  and  is  an  abiding  principle,  in  a 
 renewed  foul,  of  holy  obedience  to  God  in  Chrift 
 in  all  manner  of  converfation,  whereby  the  heart 
 is  cleanfed  from  the  filth  and  pollution  of  the  bafer 
 lufts;  for  "  whoever  hath  this  faith  in  him,  en- 
 M  deavours  to  purify  bimfelf  even  as  God  is  pare.5* 
 
 1 .  We  are  not  faid  to  be  faved  by  this  faith,  as 
 if  it  were  the  motive  which  determined  God  to 
 reconcile  us  again  to  himfelf.  It  is  impoflible 
 God  could  be  moved  by  any  thing  in  us  to  have 
 thoughts  of  peace  towards  any  of  the  loft  pofte- 
 rity  of  Adam,  becaufe  all  the  good  that  weenjoy, 
 every  pious  inclination,  and  the  leaft  degree  of 
 faith  owns  him  for  its  author  and  fource  -,  we  are 
 "  the  workmanfhip  of  God,  who  are  faved  by 
 "  faith,  but  that  not  of  ourfelves,  it  is  the  gift 
 4C  of  God."  The  fpring  and  peculiar  fountain 
 of  eledion,  and  all  the  glorious  happy  efFecSs  of  it 
 towards  finners,  is  the  free  unmerited  favour  of 
 God,  his  unbounded  goodnefs,  whereby  "  he  hath 
 "  mercy  upon  whom  he  will  have  mercy."  A- 
 greeably  to  this  it  is  faid,  Eph.  2.  8.  that  "  by 
 
 M  grace 
 
5  0  6     Believe  on  the  Lord  Jefus  Chrift, 
 
 "  Grace  we  are  faved ;"  for  of  ourfelves  we  are 
 "  children  of  wrath  as  well  as  others." 
 
 2.  Nor,  when  it  is  faid  that  "  if  we  believe  in 
 c<  Jefus  Chrift  we  (hall  be  faved, ,r  are  we  to  ima- 
 gine that  faith,  as  a  work  of  ours,  is  the  righteouf- 
 nefs upon  the  account  of  which  we  are  juftified  : 
 this  were  an  utter  overthrowing  of  the  dodrrine 
 of  the  gofpel,  which  every  where  declares,  that 
 if  we  would  be  happy,  and  be  able  to  give  an 
 account  to  God  with  joy  in  the  great  day,  we 
 muft  appear  not  clothed  with  our  own,  but  with 
 the  righteoufnefs  of  Jefus  Chrift.  His  perfect  o- 
 bedience,  and  meritorious  fufferings,  can  only 
 procure  the  pardon  of  fin  and  acceptance  with 
 our  Maker;  for  "  he  is  of  God  made  unto  us  wif- 
 **  dom,  righteoufnefs,  fan£Ufication,  and  re- 
 "  demption,"  i  Cor.  j.  30.  "  And  we  arejufti- 
 16  fied  freely  by  his  grace,  through  the  redemption* 
 M  that  is  in  Jefus  Chrift,"  Rom.  3.  24.  Where- 
 fore, 
 
 3.  We  are  faid  to  be  faved  by  believing,  as 
 faith  is  the  mean  or  inftrument  whereby  we  lay 
 hold  upon  the  righteoufnefs  of  Jefus  Chrift,  that 
 raiment  of  the  faints  which  is  unfpoited  and  clean  : 
 hereby  we  come  to  have  an  intereft  in  his  pur- 
 chafe;  this  is  what  is  required  of  us  in  order  to 
 our  being  faved  bv  him,  and  upon  believing  we 
 are  united  to  our  Saviour,  and  become  members 
 of  that  body  whereof  he  is  the  head. 
 
 From  the  words  thus  a  little  explained,  we  may 
 ©bferve  the  following  truth,  as  the  foundation  of 
 what  I  (hall  difcourfe  to  you  from  this  text;- 
 namely,  that  believing  in  our  Lord  Jefus  Chrift,. 
 is  the  only  way  propofed  by  our  offended  God, 
 whereby  we  may  be  freed  from  that  inconceivable 
 mifery  ,ve  are  expofed  to  b)  having  h  in  for  our  e- 
 nerny,  be  bleffed  in  the  pardon  of  fin  and  falsifi- 
 cation-. 
 
and  thou  fhah  befaved.  207 
 
 cation  of  our  natures,  and  at  length  be  made  hap- 
 py beyond  our  thought  or  defire  in  heaven  :  and 
 that  upon  our  believing  in  Chrift,  we  have  the 
 moft  fecure  and  undeceiving  grounds  for  a  folid 
 hope,  that  we  (hall  be  made  partakers  of  this  fal- 
 vation. 
 
 In  difcourfing  to  you  from  thefe  words,  I  {hall 
 endeavour  to  do  the  following  things. 
 
 1.  I  fhall  propofe  two  or  three  confiderations, 
 to  evince  the  great  weight  and  importance  of  the 
 do&rine  concerning  believing  in  Jefus  Chrift,  and 
 the  abfolute  neceflity  there  is  for  all  Chriftians  to 
 underftand  it  in  fome  meafure,  that  I  may  en- 
 gage all  of  us,  with  diligence  and  dependence  up- 
 on God,  to  apply  ourfelves  to  the  acquiring  the 
 knowledge  of  it,  and  getting  our  fouls  eftablifhed 
 and  unmoved  in  this  momentous  dodtrine. 
 
 2.  I  fhall  endeavour  to  give  you  the  fcripture 
 account  of  believing  in  Chrift,  that  fo  we  may 
 difcover  fomewhat  of  its  nature,  and  not  build 
 upon  a  falfe  bottom  in  an  affair  which  fo  much 
 concerns  us. 
 
 3.  I  fhall  fhew  the  excellency  of  this  noble 
 grace,  from  its  exact  fittednefs  to  all  the  defigns 
 of  God  in  it,  and  its  fuitablenefs  to  illuftrate  the 
 divine  perfections,  the  wifdom,  goodnefs,  and 
 holinefs  of  God,  which  fo  brightly  fhine  in  the 
 recovery  of  fallen  man  by  Chrift  Jefus ;  and  en- 
 deavour to  lay  before  you  the  folly  of  the  cavils 
 fome  make  againft  it,  as  if  juftification  by  faith 
 obfcured  the  divine  purity,  and  tended  to  licen- 
 tioufnefs  and  a  leflening  the  obligations  to  holinefs, 
 by  proving  that  this  faith  we  are  fpeaking  of,  muft 
 be  a  principle  of  fmcere  perfevering  obedience  to 
 all  the  laws  of  God,  and  that  no  perfon  can  nave 
 any  title  to  this  believing  in  Chrift,  except  it 
 "  teach  him  to  deny  all  ungodlinefs  and  worldly 
 
 "  lufta, 
 
2  o  8     Believe  on  the  Lord  Jefus  Chrift, 
 
 €i  lufts,  and  to  live  foberly,  righteoufly,  and  god- 
 
 •J  ly  in  this  prefent  world." 
 
 4.  I  (hall  apply  myfelf  to  prove  the  truth  of  the 
 do&rine  from  feveral  confiderations,  and  that  irv 
 both  its  parts;  nannely,  1.  That  it  is  only  by  be- 
 lieving in  Chrift  that  we  can  be  faved.  2.  That 
 upon  our  coming  unto  him,  and  receiving  him  as 
 he  is  propofed  to  us  in  the  gofpel,  we  have  the 
 beft  and  fureft  grounds  for  peace  of  confeience, 
 in  the  profpedt  of  attaining  to  "  the  end  of  our 
 44  faith,  the  falvation  of  our  fouls,"  and  that  our 
 hope  and  confidence  herein  is  built  upon  a  rock 
 firm  and  (table,  which  will  bear  the  attacks  of  the 
 moft  violent  wind  and  rain,  without  falling  or 
 being  fhaken. 
 
 5.  I  (hall  draw  a  few  of  the  many  pra£tical  in- 
 ferences which  this  large  and  excellent  fubjedt  af- 
 fords, and  explain  a  little  the  influence  the  con- 
 fideration  of  it  ought  to  have  in  all  the  parts  and 
 bufinefs  of  life. 
 
 As  to  the  firft  of  thefe,  I  thought  it  neceflary 
 that  we  {hould  fee  it  is  not  a  curious  enquiry  oc 
 an  attainment  of  learning,  which  we  might  fafe- 
 ly  enough  and  without  any  great  hazard  be  ig~ 
 norant  of;  but  on  the  contrary,  that  all  conditi- 
 ons of  men  {hould  labour  with  all  their  might  to 
 be  well  inftrufted  in  it,,  and  to  know  the  fcrip- 
 ture  reafons  whereupon  they  bottom  their  practice 
 in  this  matter:  which  I  hope  will  be  evident  if  we 
 confider, 
 
 1.  That  the  hrgheft  benefits  and  the  moft  en- 
 larged happinefs  are  to  be  gained  by  it.  Were 
 there  but  fmall  advantages  to  be  procured  by  be- 
 lieving in  Chrift,  it  might  excufeour  not  medi- 
 tating upon  it;  if  we  might  employ  our  thoughts 
 in  more  ufeful  enquiries,  our  folly  would  be  the 
 lefs  in  letting  this  flip  unnoticed  ;  or  if  it  were 
 the  intereft  of  fome  other  creatures,,  and  did  not 
 
 im^ 
 
and  thou  /halt  be  faved.  209 
 
 immediately  concern  ourfelves,    it  would  not  be 
 fo  neceflary  to  prefs  home  the  confideration  hereof 
 upon  our  fouls  :    but  we  fee  from  the  text  itfelf 
 that  we  are  faved  by  it.     Miferable  unthinking 
 finners !   who  "  fpend  their  years  in  vanity,''  and 
 their  days  to  as  little  purpofe  or  abiding  fruit  as 
 M  a  tale  that  is  told,"  and  mind  fo  little  what  con- 
 cerns them  moft:  how  has  the  god  of  this  world 
 blinded  fallen  man,  as  to  divert  his  thoughts  from 
 this  excellent  fubjeci  ?     It  is  the  certain  rule,  and 
 fo  plain,  that  it  is  level  to  every  one  of  our  capa- 
 cities, that  a  wife  man  will  give  the  moft  time, 
 care  and  application  to  the  thing  whence  he  will 
 receive  the  higheft  advantage  :    now,  I  am  fure, 
 if  we  follow  this  direction,  the  admirable  ufeful- 
 nefs  and  indifpenfable  neceffity  of  your  being  in- 
 formed aright  concerning  believing  inChrift  will  be 
 pad  difpute  >    for  by  it  alone  we  have  an  intereft 
 in  all  the  glorious  effe&s  of  the  Son  of  God's  com- 
 ing into  the  world,  and  tabernacling amongft  men ; 
 and,  I  am  fure,   it  ought  to  be  a  powerful  motive, 
 (o  all  who  know  any  thing  of  their  Maker,    and 
 what  incomprehenfible  blifs  there  is  in  being  united 
 to  him,    and  having  him  for  their  God,    to  the 
 ftudy  of  believing,  that  they  may  know  what  it  is, 
 without  wandering  in  fo  momentous  a  cafe    There 
 are   fome   parts  of  knowledge   which   may  well 
 enough  be  wanted  by  ordinary  people  ;  if  they  di- 
 ligently follow  their  own  callings,  they  may  glo- 
 rify God  without  them  :    but  the  knowledge  of 
 this  dodrine  is  equally  and  abfolutely  neceffary  to 
 all  ranks  of  men,  from  the  king  upon  his  throne 
 to  the  meaneft  of  the  people  ;  for  all  of  them  ftand 
 in  need  of  pardon  of  fin,  peace  with  God>  and 
 justification   by  the   blood  of  Jefus,  "  in  whom 
 "  we  have  boldnefs  and  accefs  with  confidence  by 
 w  the  faith  of  him^"  Eph.  3.  it. 
 
 Further, 
 
2  I  o     Believe  on  the  Lord  Jefus  Chrift, 
 
 Further,  it  is  not  only  neceflary  for  a  Chriftian, 
 but  it  runs  through  all  his  performances,  every 
 part  of  his  life  has  vigour  and  efficacy  from  it, 
 and  we  cannot  perform  the  leaft  duty  acceptably 
 to  God  if  we  mix  not  faith  therewith  :  the  aportle 
 tells  us,  that  "  the  life  he  lived  in  the  world  was 
 "  bv  the  faith  of  the  Son  of  God,  and  that  the 
 "  juft  (hall  live  by  faith." 
 
 So  that  you  fee,  if  all  the  bleffings  that  the  great 
 God  defigiis  to  beftow  upon  finners,  in  fending 
 them  his  deareft  gift,  "  the  Son  of  his  love;"  if 
 freedom  from  the  extreme  of  mifery,  our  having 
 God  for  our  enemy,  and  if  the  certain  enjoyment 
 of  a  happinefs  in  heaven,  as  large  as  our  defires  and 
 fouls,  when  "  God  himfelf  will  wipe  away  all 
 "  tears  from  our  eyes  ;"  I  fay,  if  thefe  be  worth 
 minding,  then  the  knowledge  and  pra&ice  of  be- 
 litving  in  Chrift  {hould  be  the  fubjedl  of  our  feri- 
 Ous  thoughts  and  meditation. 
 
 2.  We  /hould  ende  wour  to  be  fixed  and  right 
 bottomed  in  the  doctrine  of  believing  in  Chrift, 
 anj  not  make  it  a  bv-work,  and  pafs  it  over  with 
 a  fl  ght  carelefs  examination  ^  becaufe  there  is  great 
 difficult/  to  g^t  a  right  underftanding  thereof,  and 
 it  is  extremely  hard  to  get  our  fouls  to  bow  to  what 
 is  fo  contrary  to  the  natural  opinions  and  inclina- 
 tions of  men  :  the  apoftle  tells  us,  that  u  the  na- 
 "  tural  nr.n  knoweth  not  the  things  of  God,  nei- 
 <4  ther  indeed  can  he  know  them,  becaufe  they 
 M  are  fpiritually  difcerned."  The  vain  reafonings 
 and  foolifh  imaginations  of  men,  whofe  minu's, 
 even  of  the  beft,  are  in  fome  meafure  blinded  by 
 the  fall,  and  kept  in  darknefs  by  prejudices,  lufts, 
 and  pailions,  go  contrary  to  the  doctrine  of  faith  : 
 they  cannot  fathom  the  goodnefs,  holinefs,  and 
 wifdom  of  God,  in  making  us  abandon  our  jwn 
 works  \  in  obliging  us  to  labour  with  all  our  might 
 after  holinefs,  and  yet,    when  we  appear  before 
 
 God, 
 
and  thou  Jhalt  be  faved.  1 1 1 
 
 God,  to  "  account  it  all  but  lofs  and  dung,"  that 
 we  may  be  juftified  by  faith  alone  in  an  unfeen 
 Chrift.  Thefe  things,  I  fay,  are  fo  uncouth  and 
 odd  to  a  mind  not  enlightened  by  the  divine  fpirit, 
 that  Chrift  crucified  and  faith  in  him,  are  a  ftum- 
 bling-block  or  foolifhnefs  to  the  greateft  part : 
 now,  this  fhews  us  the  neceflity  of  the  greateft 
 care  and  diligence  in  getting  a  firm  perfuafion  of 
 this  truth ;  which  appears  further  to  be  our  duty, 
 if  we  confider, 
 
 3.  How  ready  our  fouls,  though  once  perfuaded 
 and  enlightened,  are  to  go  back  and  lofe  the  clear 
 views  of  this  doctrine ;  and  the  great  and  fatal 
 abufcs  that  have  been  made  of  it  to  the  ruin  of 
 many  fouls.  Our  lufts  and  vicious  inclinations, 
 the  blindnefs  of  our  wicked  hearts,  the  cunning 
 and  fraud  of  fo  powerful  an  adverfary  as  the  devil 
 is,  made  the  more  dangerous  by  his  conftant  un- 
 wearied application  to  ruin  us*  arc  2.1!  argument 
 to  move  us  to  diligence  in  this  ftudy,  that  we  may 
 not  be  (haken  and  unfixed  by  fo  many  and  fo 
 ftrcng  enemies.  Befides,  we  are  ready  to  debafe 
 the  doctrine  of  the  grace  of  God,  and  falvation 
 by  believing  in  Jefus  Chrift,  to  the  worft  ends 
 and  vileft  purpofes :  how  often  is  it  turned  to  ii- 
 centioufnefs,  and  made  a  patron  of  fin,  as  if  the 
 mercy  of  God  might  excufe  or  protect  us  in  an 
 ungodly  courfe  ?  and  how  many  deceive  their  own 
 fouls  by  taking  up  with  falfe  notions  of  this  im- 
 portant article,  and  fancy  that  their  calling  Chrift, 
 Lord,  Lord,  and  pretending  to  come  to  him  as 
 their  Saviour,  will  bring  them  to  heaven,  though 
 thev  have  no  care  to  do  the  will  of  his  Father  who 
 is  there  ? 
 
 4.  We  may  come  to  get  ourfelves  rooted  and 
 grounded  in  the  faith,  fo  as  not  to  be  eaiily  {haken 
 and  driven  away  by  every  wind  of  temptation  ; 
 Hefted  be  God  we  all  have  the  bible  in  our  hands, 
 
 which 
 
2  1 2  Believe  on  the  Lord  Jefus  Chrift, 
 which  is  "  able  to  make  us  wife  unto  falvation;" 
 this  is  a  light  which  fhineth  fo  as  to  be  a  "  lamp 
 •f  to  our  paths;"  hereby  life  and  immortality, 
 Chrift  and  falvation  through  faith  in  him  are  made 
 manifeft.  And  this  (hould  be  a  mighty  encourage- 
 ment to  us  in  our  fearching  after  divine  truths, 
 that  we  have  fuch  an  excellent  treafure,  not,  as  ill 
 thedark  times  of  popery,  hid  in  an  unknown  tongue 
 from  the  common  people,  and  wrefted  by  their 
 priefts  to  defend  the  moft  abominable  herefies;  but 
 open  to  every  one  of  us,  fo  that  we  may  in  it  read 
 and  underftand  the  great  effentials  of  religion,  and 
 concerns  of  our  foul,  I  thought  it  mi^ht  not  be  unfit 
 to  lay  thefe  things  before  you,  that  vou  might  be 
 convinced  that  it  is  not  indifferent  whether  ye  un- 
 derstand what  it  is  to  believe  in  Chrift  ;  but  that, 
 fince  it  is  the  only  mean  whereby  we  can  be  faved 
 and  happy  in  another  world,  fince  it  is  hard  to  be 
 thoroughly  informed  of  its  nature,  and  the  moft 
 fatal  confequences  follow  a  miftaking  and  abufing 
 of  it,  we  might  ferioufly  endeavour  to  grow  in  the 
 knowledge  of  this  great  defign  and  precept  of 
 Chriftianity  >  for,  as  it  is,  John  20.  31.  "  Thefe 
 •f  are  written  that  ye  might  believe  that  Jefus  is 
 "  the  Chrift  the  Son  of  God,  and  that  believing  ' 
 €<  ye  might  have  life  through  his  name." 
 
 I  come  now  to  the  fecond  thing  propofed  to  be 
 fpoken  to  from  the  doctrine  ;  namely,  to  give  you 
 the  fcripture  account  9f  believing  in  Chrift,  that 
 fo  we  may  difcover  fomewhat  of  its  nature,  and 
 not  build  upon  a  falfe  bottom  in  a  thing  which  fo 
 much  concerns  us. 
 
 I  (hall  not  trouble  you  with  any  accurate  defi- 
 nition of  believing  in  Chrift  :  the  greateft  men, 
 who  have  endeavoured  to  perform  this,  have  come 
 fhort  and  are  wanting  in  fome  degree  or  other,  fo 
 great  is  the  myfterioufnefs  of  this  dodrine,  and  fo 
 weak  our  underftandings.     I  purpofe  to  give  you 
 
 fome 
 
and  thoujlmh  be  faved.  213 
 
 Ibme  view  of  it,  by  (hewing  both  what  is  required 
 in  all  perfons  before  they  can  be  capable  of  this 
 faith,  and  by  laying  open  fome  of  thefe  a&ings  of 
 our  fouls  which  are  in  a  more  peculiar  manner  in- 
 cluded in  believing  in  Chrift. 
 
 I  need  fcarce  tell  you  in  general  that  knowledge 
 is  abfolurely  neceflary  to  it,  however  the  Papifts 
 would  fain  perfuade  us  that  ignorance  is  a  foun- 
 dation q/  faith  :  I  own  it  is  fo  of  theirs  which 
 hateth  the  light  becaufe  it  is  fo  abfurd  and  im- 
 pious;  but  our  fcriptures  teach  us  the  contrary, 
 for  there  is  no  duty  more  prefixed  upon  us  in  them 
 than  to  "  grow  in  grace,  and  in  the  knowledge  of 
 "  God  our  Saviour;"  and  ignorance  of  him  is 
 always  a  character  of  one  that  has  no  part  or  por- 
 tion in  his  favour  and  purchafe.  It  is  blafphemous 
 to  imagine  that  God  can  be  pleafed  with  ignorant 
 worfhippers  and  a  blind  faith,  fince  he  himfelf 
 u  dwells  in  liglnt:"  and  it  is  being  unacquainted 
 with  him,  that  is  the  caufe  any  are  to  be  found 
 who  do  not  love  and  ferve  him  above  all,  as  the 
 beft  and  greateft  being.  So  that  I  need  not  infift 
 upon  fo  plain  a  cafe  as  this  is,,  that  in  order  to  true 
 faith  knowledge  of  God  is  neceflary  :  but  it  will 
 knot  be  unfit  to  take  a  more  particular  view  of  fome 
 *©f  thofe  perfections  of  God,  which  are  in  a  more 
 foecial  way  interefted  in  the  redemption  of  man- 
 kind j  for  this  will  very  much  help  us  in  framing 
 a  right  notion  of  believing,  and  it  is  low  mean 
 thoughts  of  thofe  excellencies,  which  are  the  great 
 fource  and  occafion  of  the  many  debates  and  mi- 
 flakes  that  are  to  be  found  fo  frequently  concerning 
 faith. 
 
 1.  In  order  to  believing  in  Chrift,  we  mud  be 
 perfuaded  of  the  infinite  goodnefs  of  God,  and 
 the  unbounded  freedom  of  his  unfearchable  mercy  : 
 that  "  he  is  long-fufFering  and  patient,  ready  to 
 11  pardon  tranigreilion  and  fin,"     This  is  a  noble 
 
 and 
 
1 14  Believe  on  the  Lordjefus  Chrift, 
 and  endearing  attribute  of  God's,  to  which  we  owe 
 our  all,  and  which  is  the  fource  of  all  the  good  and 
 happinefs  any  creatures  enjoy,  to  which  we  are 
 to  afcribe  one  moment's  deliverance  from  everlaft- 
 ing  darknefs;  for  it  is  becaufe  in  him  companions 
 flow  that  we  are  not  confumed.  This  grace  of 
 God  fhines  fo  illuftrious  and  bright  every  where, 
 that  he  muft  be  altogether  without  thought,  or 
 ftupidly  forgetful  of  God's  benefits,  who  makes 
 any  doubt  that  goodnefs  belongs  to  him,  that  he 
 is  willing  all  {hould  be  faved,  and  that  it  is  not  of 
 him  that  the  finner  dies,  but  that  his  ruin  and 
 mifery  are  intirely  owing  to  his  own  folly  ;  for 
 ff  God's  goodnefs  is  over  all  his  works." 
 
 Now,  a  reafonable  abiding  perfuafion  of  this  at- 
 tribute of  God's,  is  abfolutely  neceflary  to  true 
 faith ;  for  how  can  we  caft  all  the  concerns  of  our 
 fouls  upon  him  whofe  companions  we  doubt  ? 
 how  will  we  forgo,  not  only  our  own  righteouf- 
 nefs,  but  all  the  pleafures  and  allurements  of  this 
 life,  and  confecrate  ourfelves  to  the  fervice  of 
 Chrift,  except  we  be  convinced  that  our  God  is 
 fo  infinitely  good,  "  that  he  will  never  bid  the 
 4C  houfe  of  Jacob  ferve  him  in  vain?"  Befides, 
 we  are  finners  who  have  rebelled  againftGod,t 
 and  thereby  expofed  ourfelves  to  the  power  of  his 
 juftice  ;  he  has  not  only  a  title  to  fhew  forth  in  us 
 the  vengeance  of  eternal  fire,  but  the  dignity  of  his 
 government,  and  the  authority  of  his  laws,  feem 
 fome  way  to  require  this  :  and  in  fuch  a  cafe  a  per- 
 fuafion of  the  infinite  mercy  of  God,  even  to  the 
 greateft  and  muft  abandoned  finners,  is  neceffary 
 to  the  firft  beginnings  and  the  leaft  motions  of  be- 
 lieving* finners  can  have  no  hopes  in  their  offended 
 Maker,  no  expectation  of  pardon,  no  peace  and 
 reft  in  Chrift,  except  they  have  the  firm  impref- 
 fions  upon  their  minds  that  in  him  companions 
 flow:"  hence  it  is  laid  down  as  the  very  firft  prin- 
 ciple 
 
and  thou  pah  be  faved.  2  15 
 
 ciple  of  faith,  Heb.  11.  6.  "  He  that  cometh 
 <c  unto  God  muft  believe  that  he  is,  and  that  he 
 c<   is  a  rewarder  of  them  that  diligently  feek  him." 
 
 But  I  need  not  fay  more  upon  this  head,  for  I 
 am  afraid  too  many  prefume  upon  the  divine 
 goodnefs,  and,  "  becaufe  juftice  is  not  exe- 
 Cl  cuted  fpeedily,  they  goon  to  do  evil."  This 
 is  the  perfection  of  God  we  are  readieft  to  enter- 
 tain and  embrace  with  the  leaft  backwardnefs,  be- 
 caufe we  oft  abufe  it  to  make  us  eafy  in  our  fins, 
 and  to  encourage  us  to  go  on  in  an  ungodly  courfe, 
 in  hopes  of  pardon:  but  this  falfe  notion  of  the 
 divine  mercy,  as  I  fhall  afterwards  have  occafion 
 to  (hew,  is  directly  contrary  to  the  nature  of  true 
 believing  in  Chrift. 
 
 2.  We  muft  know  and  be  perfuaded  of  the  in- 
 violable faithfulnefs  of  God,  that  his  word  is  more 
 liable  than  the  heavens  or  earth,  and  that,  tho' 
 this  vaft  fabrick  (hall  pafs  away,  yet  his  teftimo- 
 nies  can  never  fail,  that  "  faithful  is  he  who  cal- 
 "  leth  you,  who  alfo  will  do  it,  I  ThefT.  5.  24. 
 thus  we  muft  be  fure  that  all  his  promifes  (hall  be 
 ace  mplifhed,  that  God  never  breaks  his  covenant 
 or  catches  any  with  guile. 
 
 Now,  this  is  the  beginning  of  all  religion  ;  for 
 how  can  pardon  of  fin,  and  the  bleflednefs  includ- 
 ed in  having  our  tranfgreffions  covered,  or  heaven 
 itfelf,  afford  us  any  comfort,-  or  at  all  move  us, 
 if  we  doubt  of  God's  faithfulnefs,  or  be  not  af- 
 fured  that  upon  compliance  with  the  call  of  the 
 gofpel,  we  (hall  be  pofTefled  of  them  ?  And  this 
 conviction  is  in  a  fpecial  manner  necefTary  to  faith; 
 will  we  rely  upon  a  Saviour,  u  take  his  yoke  and 
 "  burden  upon  us,"  can  we  throw  our  fouls 
 wholly  upon  God  in  Chrift,  except  we  know  that 
 "  our  faith  (hall  not  be  in  vain?"  We  are  in  the 
 body,  captives  to  fenfible  pleafures,  an  evil  world 
 furrounds  us  with  its  allurements  and  the  fears  of 
 
 its 
 
2  i  6     Believe  on  the  Lord  Jefus  Chnft, 
 
 itscrofles:  now,  if  we  be  not  perfuaded  of  God's 
 faithfulnefs,  we  will  never  be  able  to  believe  in 
 Chrift,  and  bear  up  againft  thefe  temptations;) 
 but  will  go  down  with  the  ftream,  and  take  j 
 up  with  what  we  have  in  hand,  prefent  enjoy- 
 ments. How,  without  this,  can  we  account  it 
 *?  a  faithful  faying,  and  worthy  of  all  acceptati- 
 <c  on,  that  Chrift  Jefus  came  into  the  world  to 
 <4  fave  finners  ?"  Hence  the  apoftle  ufeth  it  as 
 a  powerful  argument,  Heb.  10.  23.  to  M  hold 
 "  faft  the  profeflion  of  our  faith  without  waver- 
 cc  ing,  for  he  is  faithful  that  promifed  ;"  and, 
 Chap.  II.  and  11.  fpeaking  of  Sarah's  faith, 
 c?  through  faith  alfo  Sarah  herfelf  received  ftrength 
 <c  to  conceive  feed,  and  was  delivered  of  a  child 
 <c  when  (he  was  paft  age,  becaufe  (he  judged  him 
 <c  faithful  who  had  promifed  ;"  and  it  is  faid,  ver. 
 "  13.  thefe  all  died  in  faith,  not  having  received  the 
 <c  promifes,  but  having  (cqi\  them  afar  off,  and 
 Xi  were  perfuaded  of  them."  If  then  ye  would 
 arrive  at  the  performance  of  this  excellent  and 
 neceflary  duty,  M  believing  in  Chrift  that  ye  may 
 "  be  faved  by  him,"  labour  to  get  your  fouls  ful- 
 ly fenfible  *'  that  God  cannot  lie  nor  repent," 
 that  he  never  failed  or  torfook  any  who  put  their 
 truft  in  him,  that  fo  ye  may  be  prepared  to  rely 
 upon  his  promifes,  and  depend  for  your  eternal 
 happinefs  upon  them.  But  I  proceed  to  another 
 attribute  of  God's,  the  knowledge  and  perfuafion 
 of  which  is  prefuppofed  to  believing  in  Chrift  in 
 a  faving  manner. 
 
 3.  We  muft  have  the  moft  fubmiflive  and  re- 
 verential thoughts  of  the  divine  wifdom;  that 
 "  wifdom  and  might  are  his,  tint  he  hath  coun- 
 "  fel  and  underftanding,  and  with  him  is  no.dark- 
 <c  nefs  at  all,  for  his  underftanding  is  infinite." 
 The  wifdom  of  God  confifts  in  the  moft  exait  and 
 perfect  ordering  of  all  means,  fo  as  they  may  beft 
 
 con- 
 
and  thou  Jbatt  be  faved.  i  r  7 
 
 ronJuce  to  attain  his  ends.  Men  fee  but  in  part, 
 and  know  but  in  part,  they  oft  purfue  miftffken 
 meafures,  which  hinder  inftead  of  promoting  their 
 >nds;  their  folly,  their  pailions  and  prejudices 
 )ftenmar  theirown  caufe,and  they  ruin  thernfclves, 
 when  their  enemies  could  not,  without  theirown 
 affiftance,  have  injured  them.  Now,  this  is 
 infinitely  removed  from  God,  every  thing  is  feeri 
 and  fearched  into  the  bottom  by  his  piercing  eye, 
 for  *fc  darknefs  is  as  light  before  him."  There 
 are  no  powers  in  the  creation  but  what  depend 
 upon  him,  and  are  derived  from  him,  fo  that  he 
 muft  exactly  difcern  how  allcaufes,  every  circum- 
 ftance,  vnftrument,  and  mean,  may  beft  work  his 
 purpofes.  The  wifdom  of  God  appears  not  only 
 in  the  regular  and  harmonious  frame  of  heaven  and 
 earth,  which  juftly  fills  us  with  wonder  ;  but 
 principally  in  his  governing  all  creatures,  and  his 
 managing  towards  rational  beings,  fo  as  the  glo- 
 ry of  his  holinefs,  power,  goodnels,  and  juftice 
 may  all  be  manifested,  and  that  every  thing  he 
 does  may  be  perfectly  confident  with  thefe  attri- 
 butes. 
 
 Now,  the  reafon  why  I  make  particular  men- 
 tion of  this,  as  fpecially  necefiary  to  be  known, 
 and  deep  impreflions  to  be  made  of  it  upon  our 
 fpirits  before  we  can  believe  in  Chrift,  is  this  ;  the 
 fcheme  of  Chriftianity  is  fo  myfterious,  fo  far  a- 
 bove  the  reach  of  men,  that  we  are  naturally  in- 
 clined to  defpife  and  negledt  it,  as  unworthy  of 
 God,  and  contrary  to  the  wifdom  of  fo  perfect  an 
 underftanding.  The  Jews  who  had  turned  mad 
 with  the  dream  of  temporal  greatnefs,  and  the 
 fancy  that  their  MeiTiah  mould  conquer  the  world 
 for  their  nation,  were  mightily  (tumbled  at  a  Re- 
 deemer, who  did  not  appear  with  the  external 
 magnificence  and  glory  of  the  Son  of  God,  but 
 polled  for  the  fon  of  a  carpenter:  hence  we  find 
 
 Vol.  II.  K  them 
 
2  i  8      Believe  on  the  Lord  Jefus  Cbtijl, 
 
 them  in  a  furprize,  very  natural  to  our  dark  un- 
 derftandings,  Matth.  13.  54,  &c.  44  They  faid, 
 4'  Whence  hath  this  man  this  wifdom  and  thefe 
 44  mighty  works?  is  not  this  the  carpenter's  fon  ? 
 c<  is  not  his  mother  called  Mary?  and  his  brethren 
 44  James,  and  Jofes,  and  Simon,  and  Judas? 
 44  and  his  fifters  are  they  not  all  with  us  ?  whence 
 44  then  hath  this  man  all  thefe  things  ?"  It  is 
 added,  which  I  principally  take  notice  of,  44  and 
 44  they  were  offended  in  him."  The  notions 
 that  men  had  of  God's  wifdom,  which  were  en- 
 tertained by  the  learned  of  that  age,  and  which 
 all  who  want  a  renewed  underftanding  (till  incline 
 to,  were,  that  when  his  Son  fhould  come  into  the 
 world,  he  would  be  attended  by  glorious  angels, 
 and  with  the  ftate  of  a  mighty  monarch;  that  he 
 would  conquer  all  his  enemies,  and  fubduing 
 them  before  him,  immediately  execute  hisdefigns 
 of  reforming  men,  and  deftroying  impenitent  Tin- 
 ners: but  on  the  other  hand,  and  I  would  have 
 ai!  of  us  afking  at  our  own  hearts  as  we  go  along,  if 
 we  do  not  too  much  fall  in  with  them,  they  e- 
 ireemed  Cbriftianity  a  foolifn  ignorant  fcheme, 
 that  the  Lord  of  all  fhould  become  man,  appear 
 in  the  world  with  nothing  of  outward  majefty,  be- 
 come poor  and  expo  fed,  and  though  he  was  able 
 to  deliver  himfelf,  yet  he  died  upon  the  crofs.  It 
 feemed  an  uncouth  and  ill  contrived  way  our  Sa- 
 viour took  to  convert  many  difciples,  to  propofe 
 nothing  to  th^m  but  afflictions,  and  a  forfaking  of 
 all  the  good  things  of  this  life;'  "  the  taking  up  of 
 44  their  crofs  and  following  him,"  feemed  to  be 
 a  harfn  unwife  meuhod  to  gain  many  followers  ; 
 and  there  is  no  truth  that  the  apo?tle  Paul  incul- 
 cates with  more  fervour  than  this,  1  Cor.  1.  17. 
 44  ForChrift  fent  me  not  to  baptize,  but  to  preach 
 44  the  gofpel  -,  not  with  wifdom  of  words,  left  the 
 44  crofs  of  ChrilUhouki  be  made  of  none  effedt: 
 
 44  for 
 
and  thou  Jim  It  be  faved.  2  1 9 
 
 "  for  the  preaching  of  the  crofs  Is  to  them  that 
 "  perifh  foolilhnefs." 
 
 Now,  betore  you  can  believe  in  Chrift  with  a 
 faving  faith,  you  muft  throw  off  thefe  notions ; 
 and  in  order  to  your  receiving  a  Chrift  crucified 
 for  your  all,  trufting  alone  to  his  fatis'fa£tion  with- 
 out any  works  of  your  own,  and  embracing  all 
 the  parts  of  the  do&rine  of  the  gofpel,  it  is  abfo- 
 lutely  neceflary  ye  fhould  have  deep  impreflions 
 of  the  infinite  wifdom  and  underftanding  of  God. 
 Get  your  minds  perfuaded,  that  though  ye  fee 
 not  the  end  of  things,  and  may  imagine  fuch  a 
 way  would  have  done  better,  and  would  have 
 been  a  wifer  mean  to  gain  God's  end,  and  a  wor- 
 thier method  of  falvation :  yet  it  is  becaufe  we  are 
 but  blind  and  ignorant,  and  do  not  perceive  the 
 excellency  of  all  God's  doings.  If  ye  are  firmly 
 perfuaded,  that  though  his  "  ways  be  in  the  deep, 
 c<  and  clouds  anddarknefsmay  furround  his  throne, 
 "  yet  juftice  and  true  judgment  are  always  the 
 **  habitation  of  it;"  this  will  filence  doubts  and 
 arguings  as  to  the  moft  myfterious  parts  of  the  gof- 
 pel :  and  though  ye  do  not  underftand  every  piece 
 of  his  management,  yet  its  being  God's,  will  re- 
 concile you  to  the  belief  of  its  perfect  wifdom  ; 
 this  will  prepare  you  for  believing  in  Chrift;  "  he 
 f<  crucified,  though  to  the*  Jews  a  ftumbling- 
 <c  block,  and  to  the  Greeks  foolifhnefs,  will  be 
 €C  to  you  Chrift  the  power  of  God,  and  the  wlf- 
 M  of  God  :"  your  fouls  will  be  ravifhed  with  the 
 perfect  harmony  amongft  all  his  attributes,  and 
 the  exaft  fittednefs  of  all  his  methods  and 
 ways.  And  1  am  perfuaded  that  one  great  caufe 
 of  all  the  Arminian  and  Socinian  Errors,  and  the 
 remains  of  them  in  the  hearts  of  the  beft,  con- 
 cerning juftification  by  faith  only,  flow  from 
 "Wrong  notions,  or  faint  wavering  impreflions  of 
 God's  incomprehenfible  wifdom  ;  this  hinders  us 
 K  2  from 
 
220     Believe  on  the  Lord  J e fits  Chrifl, 
 
 from  bowing  our  underftandings  to  God's,  and 
 ftirs  us  to  the  framing  a  righteoufnefs  of  our  own 
 which  we  think  wifer  and  better.  So  I  hope, 
 you  fee  how  neceflary  in  order  to  believing  in 
 thrift,  a  fixed  and  deep  fenfe  of  God's  wifdom  is. 
 
 4.  In  order  to  "  believing  in  Jeius  Chrift 
 "  that  we  may  be  faved,"  there  is  nothing  more 
 nectflary  than  the  knowledge  of  God's  holinefs 
 and  unfpotted  purity,  that  "  juft  and  right  is  he:'* 
 both  becaufe  it  is  the  honour  and  dignity  of  that 
 attribute,  which  is  chiefly  confulted  in  Chrift's 
 fufYerings  and  falvation  by  faith  in  him  ;  and  that 
 from  miftaken  notions  of  this  flows  the  eternal 
 ruin  of  many  fouls,  who  take  up  w7ith  a  religion 
 that  will  never  bear  them  out  before  God,  how- 
 ever it  may  humour  their  own  folly  ;  and  we,  ly- 
 ing dead  in  fin,  and  captivated  by  lufts,  are  very 
 ready  to  debafe  God's  holinefs  to  our  practices. 
 
 The  holinefs  of  God  confifts  in  the  complete 
 rectitude  of  his  nature,  without  the  leaft  declin- 
 ing from  it;  he  mult  a£t  always  according  to  the 
 exa&eft  rules  of  right:  and  the  perfection  of  this 
 confifts  in  its  being  infinite  beyond  all  bounds, 
 higher  than  the  heavens.  The  nobleft  angels  be- 
 fore the  throne,  tho'  free  from  the  leaft  lin,  and 
 filled  with  the  love  of  God,  are  yet  but  finite  ; 
 their  love  to  truth  and  goodnefs,  and  other  parts 
 of  purity  are  infinitely  below  God's;  hence  it  is 
 faid,  that  tc  the  heavens  are  not  pure  in  his  fight, 
 "  and  he  charges  his  angels  with  folly:  but  he  is 
 cc  a  God  of  truth,  and  without  iniquity,  juft 
 <c  and  right  is  he  ;"  the  leaft  fin  is  abhorred  by 
 him  with  an  infinite  hatred,  "  fools  cannot  ftand 
 "  in  his  fight,  for  he  hateth  all  the  workers  of 
 4t  iniquity  \"  he  cannot  endure  the  leaft  remains 
 of  difobedience,  nor  admit  of  a  compenfation  for 
 a  continuance  in  any  fin,  for  it  is  the  great  law  he 
 gives  to  all  rational  creatures,  that  "  they  lhould 
 
 "  be 
 
and  thou  /bait  be  faved.  1 2  I 
 
 <c  be  holy  even  as  he  is  holy,  and  purify  them- 
 "  felves  as  their  Father  in  heaven  is  pure."  You 
 mull  then  endeavour  to  raife  your  fouls  to  fome 
 apprehcnfions  of  this  exalted  holinefsof  our  God, 
 at  the  views  of  which  even  perfect  fpirits  cover 
 their  faces  with  their  wings,  crying,  "  Holy, 
 44  holy,  holy  is  the  Lord  God  almighty."  Be- 
 lieve that  this  is  effential  to  God,  that  he  is  unr 
 changeable  in  this  perfection,  and  will  upon  no 
 conlideration  ever  act  in  the  leall  unworthy  of  it. 
 And  avoid  imitating  a  great  many,  who  flatter 
 themfelves  in  fome  fmall  venial  fins,  as  they  fancy 
 them,  from  abufed  thoughts  of  the  divine  goodnefs,. 
 and  want  of  that  awe  of  his  perfect  holinefs  which 
 fhould  be  always  imprefTed  upon  our  fouls  :  they 
 go  on  in  iniquity,  and  believe  that  God's  mercy 
 will  not  fuffer  him  to  notice  fmall  efcapes  which 
 have  fo  little  harm  in  them. 
 
 Now,  the  great  necefiity  of  a  thorough  know- 
 ledge and  conviction  of  the  divine  holinefs,  in  or- 
 der to  believing  in  Chrift,  is  beyond  doubt.  This 
 attribute  in  a  fpecial  manner  runs  through  the 
 whole  of  Chrift's  mediatorial  work,  and  has  a 
 powerful  influence  upon  all  the  parts  of  true  faith. 
 God  manifefts,  in  the  brighteft  manner,  the  in- 
 vioiablenefs  of  his  fanctity  and  his  unchangeable 
 purity  in  the  obedience  and  fuflrerings  of  Chriit  ; 
 and  we  will  never  comply  with  the  gofpel's  dehga 
 and  doctrine,  till  we  have  put  off  all  our  narrow 
 low  opinions  of  God's  holinefs. 
 
 I  ihall  not  infift  now  upon  the  fufferings  cf 
 Chrift,  becaufe  I  may  have  afterwards  occafion 
 to  illuftrate  the  holinefs  of  God  as  to  them  ;  but 
 as  to  our  Redeemer's  obedience,  which  he  paid 
 without  any  defect  to  all  the  law  of  God,  it  is 
 our  righteoufnefs  j  44  he  is  made  of  God  unto  us 
 "  wifdom  and  righteoufnefs :"  this  is  the  ftrain  of 
 the  fenptures  of  truth,  that  by  it  we  rnui^  be 
 KL  3  juitined 
 
222  Believe  on  the  Lord  Je fits  Chrift, 
 juitificd  before  God,  that  this  is  the  white  raiment 
 without  which  we  fhall  be  cart  into  outer  darknefs. 
 Now,  one  noble  act  of  faith  is  to  embrace  Chrift 
 for  our  righteoufhefs,  to  go  out  of  ourfelves,  and 
 build  all  our  hope  of  heaven  and  happinefs  upon 
 this  bottom,  and  that  we  fhould  not  depend  upon 
 our  moit  perfect  works,  even  after  converfion, 
 but,  calling  them  away  in  the  bufinefs  of  juitifi- 
 cd tion,  with  our  whole  fouls  admire  the  doctrine 
 of  the  gofpel,  embrace  and  receive  it,  truft  and 
 rely  upon  Chrift  done.  Our  having  awful  thoughts 
 of  God's  holinefs  will  lead  us  to  fuch  a  manage- 
 ment and  the  want  of  it  effectually  hinder  us  from 
 coming  to  Chrift  ;  for  our  main  motive  to  do  fo 
 is,  that  it  is  unworthy  of  God  to  accept  of  any 
 obedience  that  is  not  perfect  \  that  therefore  we 
 rcull  "  obey  the  whole  lav/  in  all  things  to  do 
 i&  them,"  elfe  we  cannot  (land  in  judgment  be- 
 fore him:  now  fuch  thoughts  drive  us  from  lean- 
 ing toourfelves,  and  make  us  chearfuily,  and  with 
 full  refolution  of  foul,  lean  upon  ChrifVs  righ- 
 tu-urnefs. 
 
 I  believe  there  is  no  error  more  generally  prevails 
 in  the  world,  and  in  fome  degree  even  amongft 
 good  men,  than  a  fecret  fancy,  that,  becaufe 
 God  is  good,  and  in  him  companions  flow,  if 
 they  obey  him  in  the  main  of  their  lives,  and  be 
 not  guilty  of  open  or  aggravated  crimes,  they  need 
 no  more  :  and  the  great  temptation  to  this  feems 
 to  be,  that  we  find  it  our  duty,  and  fit  for 
 men,  efpeciaily  civil  governors  upon  earth,  to  be 
 content  with  fuch  an  <  bedience,  and  not  to  be 
 too  rigid  and  fevere  in  exacting  more;  and  fo 
 we  imagine  it  is  an  unworthy  notion  of  Gou,  to 
 think  he  is  not  as  good  and  more  merciful  chan 
 we  are.  But  I  would  fain  afk  fuch,  if  they  be- 
 lieve the  viieft  criminal,  and  moll  flagitious  ob- 
 ftinate  lamer,  lb  iar  unbecoming  the  bell  of  our 
 
 per- 
 
and  thou  /halt  be  fdved.  223 
 
 performances,  and  the  purity  of  foul  of  the  fartheft 
 advanced  in  virtue,  as  the  leaft  tranfgreflion  is  be- 
 low, and  contrary  to  God's  holinefs?  No,  it  is  in- 
 finite ;  for  with  him  is  no  iniquity  at  all:  which 
 will  (hew  us  the  necefiity  of  a  Saviour,  and  en- 
 gage us  the  eafier  to  embrace  him. 
 
 5.  The  laft  thing  I  (hall  mention  upon  this 
 head,  is  the  juftice  of  God,  whereby  he  prefcrves 
 the  authority  of  his  government  over  rational 
 agents,  againft  the  infults  and  contempt  put  upon 
 it  by  the  difobedience  of  any  fubjecled  to  it ; 
 and  this  has  a  very  near  connection  with  his  ho- 
 linefs. Now,  before  we  can  come  to  Chrift,  we 
 muft  be  perfuaded,  that  "  God  is  a  jealous  God, 
 c<  who  cannot  acquit  the  guilty,  but  that  to  the 
 "  fuli  he  will  pour  wrath, anguifh, and  tribulation 
 V  upon  every  foul  that  doth  evil,  that  he  is  a 
 M  confuming  fire  to  all  the  workers  of  iniquity. 
 "  O !  how  terrible  is  it  to  fall  into  the  hands  of  a 
 "  living  God,"  when  he  is  our  enemy,  who  will 
 make  us  miferable  beyond  our  thought,  when  he 
 crufhes  the  damned  by  his  almighty  arm  !  and  how 
 little  do  finners  mind  this!  but  "  they  play  upon 
 u  the  ho;e  of  an  afp,"  and  fport  them  elves 
 with  fin  which  will  con  fume  them  for  ever;  they 
 never  alter  their  courfe,  nor  come  to  a  Saviour  for 
 pardon,  becaufe  they  fee  no  danger  in  difobedi- 
 •  ence,  but  flatter  themfelves  that  they  will  get  free : 
 but,  when  we  believe  in  Chrift,  we  muft  conceive 
 God  as  terrible  in  his  holinefs,  as  one  armed 
 with  fury  and  irrefiftible  power  againft  every  fin- 
 ner,  and  who  will  fee  the  leaft  iota  of  the  threa- 
 tening added  to  the  law  fulfilled,  and  who,  as  the 
 apoftle  tells  us,  "  without  blood  will  give  no  re- 
 miffionj"  hence  we  flee  to  Chrift  for  refuge,  we 
 lay  hold  of  his  fufferings  which  were  ot  infinite  va- 
 lue, and  fully  fatisfied  all  the  demands  of  God's 
 juftice.  Now,  I  think,  I  need  fay  no  more,  but 
 K  4  men- 
 
2  2  4  Believe  on  the  Lord  Jefus  drift, 
 mention  this,  to  convince  you,  that  you  muft 
 have  very  firm  impreffions  of  God's  juftice  upon 
 your  fouls,  in  order  to  your  complying  with  the 
 apoftle's  advice  in  our  text,  "  Believe  in  the 
 ".Lord  Jefus  Chrift,  and  thou  (halt  be  faved." 
 W  e  find  the  true  motive  which  works  in  all  who 
 in  their  principle  deny  the  fatisfa&ion  of  Chrift, 
 or  who  in  practice  do  not  flee  to  it,  Pfalrn  5c. 
 2i,  22.  (and  we  may  apply  to  the  leaft  fecret 
 fin)  u  Thefe  things  haft  thou  done,  and  I  kept 
 M  filence;  thou  thoughteft  that  I  was  altogether 
 *;  fuch  an  one  as  thyfelf,  but  I  will  reprove  thee, 
 *'  and  fet  them  in  order  before  thine  eyes.  Now, 
 "  confider  this,  ye  that  forget  God,  left  I  tear 
 u   you  in  pieces,   and  there  be  none  to  deliver." 
 
 I  fliall  conclude  this  head  with  only  putting  you 
 in  mind,  that  it  is  not  a  faint  palling  view  of 
 thefe  things  that  is  neceflary  to  complying  with 
 Chrift,  and  is  fuppofed  in  true  believers,  but  a 
 -ugh  deep  conviction  of  them  which  is  ftrong 
 and  lafting. 
 
 But  in  the  fecond  place,  he  that  believes  muft 
 know  and  be  convinced  of  feveral  things  in  his 
 own  ftate,  and  the  condition  men  are  in  by  na- 
 ture, and  be  fuitably  wrought  upon  by  them. 
 We  muft  reflect  on  the  depth  of  iin,  and  the 
 wrath  we  have  plunged  ourfeives  into  by  our  de- 
 parting from  God ;  and  that  therefore  we  are 
 **  without  God  and  hope  in  the  world,  that,  be- 
 4t  ing  tranfgrefTors  from  the  womb,  and  delight- 
 u  ing  in  folly,"  we  are  the  perfons  who  are 
 liable  to  the  threatening,  and  who,  tho'  God  in  his 
 great  goodnefs,  has  yet  delayed  the  full  execution 
 of  the  fentence,  yet  are  under  the  curfe  of  the 
 law,  becaufe  "  we  have  not  obferved  all  the  words 
 "  of  it  to  do  them."  Now,  though  this  feems 
 but  a  light  thing,  and  every  man  will  readily 
 ©wn  that  he  is  a  (inner  ',    yet  it  is  very  difficulty 
 
 and 
 
and  thou  Jhalt  be  faved.  2  2$ 
 
 and  very  rare  for  a  perfon,  with  deliberation  and 
 defign,  to  think  upon  his  ways  to  any  goou  pur- 
 pofe  :  the  thoughts  of  fill  are  uneafy  and  difrm  bing 
 to  men  who  love  it,  they  are  but  unwelcome 
 guefts  to  fuch  fouls,  and  thence  they  drive  away 
 any  convictions,  and  continue  in  their  old  courre, 
 a-nd  ltifle  the  confeious  views  of  their  own  flate, 
 as  a  child  of  wrath,  by  a  new  flood  of  continued 
 tranfgreffion.  To  give  you  fome  little  view  of 
 what  I  defign  by  this  conviction  of  our  condition 
 as  finners,  and  the  native  effects  of  it,  I  fhall,  in 
 a  few  words,  explain  what  divines  ordinarily  call 
 the  law- work  upon  fouls :  but,  before  I  enter 
 upon  this,  I  would  take  notice  that  I  do  not 
 intend  to  confine  God's  methods  in  converting 
 of  finners ;  he  can  more  foftly  and  fmoothly  allure 
 a  perfon  to  his  Saviour,  while  the  terrors  of  tha 
 Lord  drive  others  unto  him  ;  and  I  am  far  from 
 afferting,  that  fuch  particular  degrees  of  forrow 
 and  convict  ion  are  to  be  found  writh  all  true  Chri- 
 ftians.  I  thought  doing  fo  ever  favoured  of  too 
 much  vanity,  and  conceitednefs  of  our  own  opi- 
 nions; all  I  mean  is,  that  the  following  things,  upon 
 the  matter,  and  in  fome  meafure  or  other,  or  what 
 is  plainly  equivalent  to  them,  are  neceffary  to 
 believing  in  Chrift,     And, 
 
 1.  A  conviction  of  fin,  not  only  that  the  per- 
 fon himfelf  is  guilty  of  innumerable  tranfgreffions- 
 of  the  holy  law  of  God,  but  that  fin  is  in  its  own 
 nature  the  greateft  evil  and  the  deepeft  debafe- 
 ment  of  the  foul  :  he  is  fenfible  that  departing 
 from  God  is  the  extreme  of  folly,  that  u  he  that 
 "  finneth  againfl:  God  wrongeth  his  own  four, 
 <c  an<^  that  all  they  that  hate  him  love  death-" 
 This  conviction,  as  to  its  fenfible  effects,  is  dif- 
 ferent in  true  believers  :  but  it  is  evident  that  all  of 
 them  muft  look  upon  fin  as  the  difgrace  and  ruin 
 of  the  foul,  they  no  more  "  roll  it  under  their 
 K  5  «  tongue 
 
326  Believe  on  the  Lord  Jefus  Chrift, 
 u  tongue  as  a  fweet  morfel,"  but  are  perfuaded 
 that  it  is  "  bitternefs  and  death  in  the  belly;'" 
 for  how  is  it  pofllble  they  can  come  to  Chrift  as  a 
 Saviour,  if  they  be  not  fenfible  of  the  want  of 
 him?  "  The  whole  need  not  a  phyfician  but  the 
 "  fick." 
 
 2.  From  the  knowledge  of  fome  of  thefe  attri- 
 butes of  GoJ  I  have  already  mentioned,  and  this 
 conviction  of  fin,  there  flows  a  fear  of  wrath  due 
 to  them  for  their  difobedience  :  and  tho'  greater 
 dread  and  horror  may  be  the  portion  of  fome  more 
 than  others,  for  God  may  keep  one  long  under 
 the  prefTure  of  the  curfe  of  the  law,  while  he 
 brings  another,  all  of  a  fudden,  into  an  overflow 
 of  joy  and  peace  in  the  Lord  ;  yet,  I  am  fyre, 
 none  can  be  anyways  fenfible  of  the  infinite  power 
 of  God,  and  the  dreadful  ftate  of  enmity  to 
 him  who  is  over  all,  and  whofe  hand  none  can  flop,, 
 and,  at  the  fame  time,  confider  that  they  them- 
 felves are  liable  to  the  lafhes  of  his  fury,  without 
 being  frighted  at  the  thoughts  thereof,  and  be  in 
 fome  meafure  in  Job's  condition,  Job  31.  23. 
 "  For  deftruftion  from  God  was  a  terror  to  me, 
 <c  and  by  reafon  of  his  highnefs  I  could  not  en- 
 <c  dure/1  and,  chap.  6.  ver.  4.  "  For  the  ar- 
 4C  rows  of  the  Almighty  are  within  me,  the  poifon 
 cc  whereof  drinketh  up  my  fpirit :  the  terrors  of 
 44  God  do  fet  themfelves  in  aray  againft  me  :"' 
 Anc  you  fee  this  ftate  is  but  rational  for  fuch, 
 immediately  after  they  know  themfelves  children 
 of  wrath,  and  expofed  to  the  fury  of  a  God.  So 
 that  thefe  who  dre  d  the  want  of  the  pleafures  of 
 this  world,  or  the  fuftering  its  crofies,  mo;e  than 
 fin  and  the  curfe  of  the  law,  are  not  capable  to 
 "  live  a  life  of  faith  upon  the  Son  of  God,  and 
 *c   b<  :ieve  in  him." 
 
 3.  From  a  true  conviction  of  fin  that  tends  to 
 any  valuable  purpofes,   there  follows  a  forrow  for 
 
 fin, 
 
and  thou  Jbalt  be  failed.  227 
 
 fin,  which  is  a  great  ingredient  in  repentance  un- 
 to life,  and  a  fhame  and  confufion  of  face  becaufe 
 of  it.  Such  as  confider  fin  as  the  greateft  difgrace 
 of  the  foul,  blufh  at  it  as  a  vile  difhonourable 
 action:  a  proud  Pharifee,  who  had  fmall  thoughts 
 of  God's  holinefs,  its  enlarged  extent,  and  infinite 
 perfection,  trufted  to  his  own  righteoufnefs,  and 
 with  impudence  and  prefumption  magnified  his 
 merit ;  but  a  Publican  who  knew  thedebafed  na- 
 ture of  fin,  u  ftood  afar  off  and  hid  his  face." 
 This  we  fee,  was  the  practice  of  Adam  :  he  was 
 afhamed,  hid  himfelf  in  the  garden,  3nd  blufhed  to 
 appear  before  God.  A  conviction  of  our  Maker's 
 holinefs,  and  of  our  own  tranfgreflions,  make  all 
 true  believers  in  fome  degree  like  Ezra,  Ezra  g„ 
 6.  "  O  my  God!  I  am  afhamed,  and  blufh  to 
 "  lift  up  my  face  to  thee,  my  God;  for  our  in  J  qui- 
 u  ties  are  increafed  over  our  heads,  and  our  trefpafs 
 M  is  grown  up  to  the  heavens."  Want  of  fb^me 
 upon  finning  is  a  proof  of  an  obftinate  tranfgrefior 
 ready  for  deftruftion,  and  utterly  void  of  true  faith : 
 Jer.  6.  15.  "  Were  they  afhamed  when  they  had 
 c<  committed  abomination?  nay,  they  were  nor 
 <c  at  all  afhamed,  neither  couid  they  blufh ;  there- 
 M  fore  they   fhali  fall  amongft  them  that  fall." 
 
 4.  From  all  thefe,  there  necelfarily  flows  arv 
 earneft  vigorous  defire  to  get  free  from  this  mife- 
 rable  ftate,  which  they  look  upon  as  their  areat- 
 efl:  evil,  and  is  far  more  frightful  and  terrible  to 
 them  than  all  the  other  affljflions  they  can  pof- 
 fibly  ly  under.  Tf  ;*  is  a  native  confc.quence,  if 
 we  have  views  of  God  in  the  awful  liiajefty  of  his- 
 holinefs  and  the  feveiity  of  his  juftice,  and  be  con- 
 fcious  that  v/e  are  liable  to  that  death  which  is 
 threatened  to  the  ranfgrefibrs  of  the  law,  and 
 at  the  fam  rime  do  not  look  upo*  our  ftate  as 
 defperate,  but  "  that  with  God  there  is  forgive- 
 
 84  nefe- 
 
228     Believe  on  the  Lord  Jefits  Chrifl, 
 "   nefs  that  he  may  be  feared,"  that  he  is  not  an 
 irreconcilable  enemy,  but  may  "  recover  our  feet 
 11   from    the  miry  clay,   and  draw  us  out  of  the 
 "   terrible    pit  \"    we  apply   our  thoughts  to  the 
 fearching  out  of  the   methods  whereby  we  may 
 **  flee  from  the  wrath  that  is  to  come:"  for  a  con- 
 vinced confcience  is  very  folicitous  and  concerned 
 how  it  may  efcape  the  wrath  of  God,  which  pre- 
 fents  ltfelf  to  him  in  its  moft  terrible  fhapes,  fo  as 
 not  to  be  ftifled  bv  the  impreflions  of  fenilble  plea- 
 fures  and  the  cares  of  this  world.     It  is  true,  the 
 greateft  part  of  mankind  are  ftupidlv  unconcerned 
 as  to  their  future  ftate,  and  live  without  any  dread 
 of  God's  anger  ;   and  thus  they  indulge  themfelves  . 
 in   their  folly,    without   any  ftrong  defires   after 
 freedom   from  what  they  have  no  fenfe  of  upon 
 their    fpirits;     they  flatter   themfelves  with   peace 
 though   they  add  drukennefs  to  thirft,   and  do  not 
 fhun  the  guilt  of  Tin,    and  the  curfe  of  the  law  as 
 any  ways  terrible  to  them  :  but  this  proceeds  from, 
 ignorance  and    ftupidity  ;     did    they    know   how 
 4C  terrible  a  thing  it  were  to  fall  into  the  hands  of 
 44   the   living  God,"  and    how   incomprehenfibly 
 miferabte  the  creature  mult  be  who  is  "  a  veffel  of 
 fe'    wrath,    fitted   for  deftruction,"   whofe   heart 
 God  will  pierce  with  the  arrows  of  his  fury,   they 
 would  be  roufed  up,    and  look  about  them  what 
 way  they  might  efcape.   This  we  fee  was  the  prac- 
 tice of  the  Jaylor  in  our  text}  he  had  lived  a  long 
 time  as  unconcerned   about    the  ftate  of  his  foul, 
 as  little  troubled  with  the  thoughts  of  fin  as  others 
 of  the  heathen  world  :    but  when  God    wrought 
 upon  his  foul,  and  furies  lamed  his  confcience,  he 
 did  not  (land  to  refolve  whether  he  w7ould  abandon 
 iniquity,  which  was  fo  filied  with  charms  and  beau- 
 ties to  him  but  a  little  before,   and  to  debate  whe- 
 ther he  would  comply  wkh  the  terms  of  falvation  ; 
 buLGXie&out  immediately,  "  what  fhall  I  do  to 
 
 "■  be. 
 
and  thou Jh alt  be  faved..  229 
 
 #l  be  faved?"  He  wanted  only  to  know  the 
 way  to  perfuade  him  to  engage  in  it.  Now,  the 
 abfolute  neceffity  of  what  I  have  been  difcourfing 
 of,  before  we  can  believe  in  Chrift,  is  evident : 
 becaufe  till  a  man  be  fo  affected  he  will  not  fee 
 any  ftrong  arguments  to  draw  him  to  a  Saviour, 
 he  will  continue  in  his  old  courfe. 
 
 But  further,  a  perfon  may  have  all  this  and  ne- 
 ver be  a  true  convert,  he  may  miftake  the  methods 
 appointed  by  God,  and  purfue  wrong  ones,  like 
 the  perfon,  Micah  6.  6.  who  was  very  defirous 
 to  know  the  path  of  life,  "  wherewith  he  mould 
 "  come  before  the  Lord,  and  bow  hi mfelf  before 
 "  the  high  God  :"  but  the  poor  man  fancied  that 
 "  burnt-offerings,  rivers  of  oyl,  or  the  fruit  of 
 "  his  body,  were  a  compenfation  for  the  fin  of 
 "  his  foul."  And  thus  the  Jews  had  a  zeal  for 
 God,  Rom.  10.3.  "  but  being  ignorant  of  God's 
 M  righteoufnefs,  and  going  about  to  eftablim  their 
 M  own  righteoufnefs,  have  not  fubmitted  them- 
 t%  felves  to  the  righteoufnefs  of  God." 
 
 Wherefore  a  convinced  finner  muft  be  inftrucied 
 in  and  perfuaded  of  the  true  way  to  life,  "  Chrift 
 "  the  way,  the  truth  and  the  life."  He  muft 
 know  the  doctrine  of  the  gofpel,  that  i€  in  the  ful- 
 "  nefs  of  time  God  fent  his  Son,  made  of  a  wo- 
 M  man,  made  under  the  law;"  the  promifed 
 Mefliah  of  old,  who,  though  he  was  the  infinite 
 God,  equal  with  the  Father,  yet,  "  took  upon  him 
 "  the  form  of  a  fervant,  became  of  no  reputation, 
 4C  and,  humbling  himfelf,  became  obedient  even 
 "  to  the  death  of  the  crofs  ;  that  he  came  to  do 
 "  his  Father's  will,"  and  to  be  the  furety  and 
 reprefentative  of  loft  finners,  which  he  perfectly 
 fulfilled  without  any  ftain  or  defect  ;  and  that  he 
 completely  "  finifhed  tranfgreffion,  made  an  end 
 M  of  lin,  and  brought  in  everlafting  righteoufnefs  ; 
 *^  and  that  having  died  for  our  fins,  he  rofe  again 
 
 "for 
 
230     Believe  on  the  Lordjefus  Chrift, 
 
 €i  for  our  juftification,  and  by  his  refurre&ion 
 cc  from  the  dead  was  declared  the  Son  of  God 
 "  with  power  ;"  that  he  was  a  perfect  high  prieft 
 who  had  anfwered  all  the  demands  of  the  law, 
 fince  death  the  curfe  of  it  could  no  longer  detain 
 him  under  its  empire,  and  is  "  able  to  fave  to  the 
 "  uttermoft  ali  that  (hall  embrace  him"  for  their 
 Redeemer  3  and  th.it  he  u  continues  ever  an  ex- 
 {t  alted  Prince  and  Saviour  to  give  repentance  to 
 c<  Ifrael,  and  the  remiflion  of  fins."  Ana  thefe 
 things  he  muft  be  perfuaded  of  by  indifputed  evi- 
 dence as  certain  truths  ;  a  dubious  wavering  opi- 
 nion, a  thinking  what  the  gofpel  fays  probable, 
 can  never  engage  a  man  to  abandon  fin,  and  truft 
 his  falvation  with  tlut  fulnefs  of  purpofe  and  that 
 intire  reliance  that  are  required  to  true  faith. 
 
 I  might  confider  their  knowledge  of  Chrift  with 
 refpedl  to  his  feveral  offices :  but  Lecuufe  of  your 
 time,  I  (hall  only  enlarge  a  little  spoil  his  prieft- 
 ly  office,  becaufe  that  is  the  peculiar  object  of  ju- 
 ftifying  faith. 
 
 It  is  the  principal  doctrine  of  the  gofpel,  that 
 cc  Chrift  is  a  prieft  upon  his  throne  ;  God  hath 
 "  fworn  and  will  not  repent,  that  he  is  a  prieft  for 
 *c  ever  after  the  order  of  Melchizedek."  Now, 
 before  a  man  can  be  faved  and  brought  to  heaven, 
 there  are  two  things  neceffary.  1.  A  pardon  of 
 all  his  iniquities,  whereby  God,  ihe  fupreme 
 Judge  and  fovereign  Lord  of  all  his  creatures, 
 dec'  res  the  perfon  freed  from  the  guilt  or  his 
 tranfgreffions,  and  a  liablenefs  to  the  condemning 
 fentence  of  the  law,  whereby  he  is  not  bound 
 any  more  to  puniihment  and  the  curfe.  Now,; 
 this  frees  him  from  hell,  but  it  gives  him  no  title 
 to  heaven  :  a  perfon  who  has  not  tranfgrefled  the 
 law,  deferves  no  wrath  ;  but  he  has  as  little  claim 
 to  the  reward,  till  he  have  a£lual!y  obeyed  it. 
 Wherefore,  2dly,  Every  perfon  who  pretenu*  to- 
 heavenly 
 
and  thou  /halt  befaved.  2  3  I 
 
 heavenly  glory,  muft  have  a  righteoufners  where- 
 with he  appears  before  God,  and  upon  which  he 
 bottoms  his  title.  It  is  not  enough  that  he  be  not 
 polluted,  but  he  muft  be  clothed  with  "  the  wed- 
 "  ding  garment."  So  in  Chrift's  priettly  office, 
 we  may  confider  thefe  two  things.  1.  His  fuffer- 
 ings,  whereby  he  completely  fatisfied  for  the 
 threatning  againft  the  difobedient.  2.  His  per- 
 fect obedience  to  the  whole  law  of  God,  where- 
 by he  brought  in  an  everlalling  and  meritorious 
 righteoufnefs  :  and  by  both  thefe  he  purchafed  e- 
 ternal  redemption  for  all  who  obey  him. 
 
 It  is  an  eternal  truth,  that  "  the  foolifh  can- 
 cc  not  ftand  in  God's  fight,"  and  the  apoftle  Paul 
 lays  it  down  as  a  fettled  principle,  that  "  with- 
 *'  out  fhedding  of  blood  there  is  no  remiffion," 
 Heb.  9.  22.  God's  threatnings  are  not  to  be 
 played  with,  as  if  they  were  defigned  only  to  fright 
 children,  they  will  all  be  fulfilled  :  where,  with- 
 out this,  would  the  honour  of  his  holinefs,  and 
 the  dignity  of  his  government  fhine  ?  If  fin  went 
 unpunilhed,  it  would  be  an  expofmg  his  laws  to 
 contempt,  and  an  encouragement  to  finners.to 
 difobey  them:  but  all  thefe  are  evited  ;  for  God 
 will  be  avenged  of  every  worker  of  iniquity. 
 Now,  man  was  utterly  unable  to  fatisfie  the  law* 
 becaufe  the  threatning  was  eternal  death  ;  and 
 you  eafily  fee,  that  the  perfon  could  never  be  de- 
 livered by  his  own  fufferings,  when  thefe  fuffer- 
 ings  were  by  the  threatning  never  to  have  an 
 end  :  wherefore, 
 
 1.  A  perfon  who  believes  in  Chrift,  muft  be 
 perfuaded  that  our  Saviour  by  the  "  once  offering 
 "  of  himfelf,"  paid  our  debt.  His  perfon  was 
 infinite,  which  made  what  he  endured  of  more 
 ?alue  than  our  eternal  mifery  would  have  been  ; 
 and  confequentiy,  though  he  was  but  lor  a  little 
 while  "  made  fubjeft  to  death,"  yet  the  perfe- 
 
 dtion. 
 
232  Believe  on  the  Lord  Jefus  Chrift, 
 £tion  of  the  divine  holinefs,  the  inviolaoKnefs  of 
 his  purity,  the  awful  majefty  of  his  government, 
 and  his  dieadful  hatred  to  iniquity ,  and  feverity 
 againft  the  workers  of  it,  never  did,  nor  will 
 to  eternin  ,  fhine  fo  glorioufly,  and  with  fo  clear 
 a  light,  as  they  did  when  the  Son  of  God  "  bore 
 M  our  tranfgreflions,  and  the  chaftiiement  of  our 
 M  peace  was  laid  upon  him." 
 
 But,  2dly,  A  perfon  who  would  believe  in  or- 
 der to  falvation,  rnuft  be  convinced  that  God  will 
 never  beftow  heaven  without  a  perfect  righteouf- 
 nefs  5  and  that  he  will  never  accept  of  obedience 
 to  that  purpofe  where  there  is  the  leaft  mixture  of 
 fin  ;  and,  knowing  that  fct  all  our  righteoufneiTes 
 "  are  but  as  filthy  rags,"  he  puts  no  trult  in  them-, 
 but  fees  that  in  Chris's  obedience  there  is  no  ble- 
 mifh  ;  but  that  God,  when  he  weighs  it,  will 
 never  find  it  wanting.  Hence  he  believes  that 
 this  is  the  only  raiment  of  the  faints,  white  and 
 clean,  wherewith  he  can  be  clothed  before  viod 
 fo  as  not  to  be  afhamed  :  that  he  alone  is  "  all 
 "  their  falvation,  made  of  God  unto  finners, 
 <c  wifdom,  righteoufnefs,  fan  cti  ft  cat  ion,  and  re- 
 "  demption." 
 
 Thus  I  have  given  you  at  large  fome  account 
 of  what  is  required  of  perfons  before  they  can  come 
 to  Chrift,  and  believe  in  him,  namely,  that  mey 
 mud  give  fuch  a  firm  afTem,  as  I  mentioned,  to 
 what  has  been  faid  concerning  the  infinite  good- 
 nefs,  untainted  faithfulnefs,  unerring  wifdom, 
 unfpotted  holinefs,  and  awful  juftice  of  God  ; 
 and  that  they  muft  have  knowledge  of  their  own 
 ftate  as  finners,  a  conviclion  of  its  great  vilenefs 
 and  abominable  nature,  a  lhame  and  forrow  be- 
 caufe  of  it,  and  an  earneit  deiire  to  get  free  of 
 its  guilt  and  filth  :  ana  all  this  attended  with  the 
 perfuafion  that  u  Chrift  alone  is  the  way,  the 
 "  truth,  and  the  life." 
 
 Some 
 
and  thou  Jloalt  be  faved.  233 
 
 Some  divines  make  the  whole  of  true  faith  to 
 confift  in  this  aflent  of  our  judgment  and  under- 
 ftanding,  in  our  giving  credit  to  thefe  truths  of 
 the  gofpel :  but  in  doing  fo  they  debafe  this  do- 
 ctrine, and  contradict  very  evident  teftimonies  of 
 fcripture.  Many  have  this  way  believed  the  gof- 
 pel,  whofe  hearts  neverthelefs  remained  corrupt 
 and  filled  with  fin,  who  continued  flaves  to  their 
 lufts,  and  glewed  to  their  wicked  ways:  we  find, 
 John  2.  23,  24.  u  That  many  believed  in  the 
 "  name  of  Chrift  when  they  faw  the  miracles 
 "  which  he  did,  but  Jefus  did  not  commit  him? 
 "  felf  to  them,  becaufe  he  knew  all  men  :"  they 
 were,  pofiibly,  perfuaded,  from  the  ftupendoua 
 works  that  were  performed  by  our  Saviour  in  their 
 fight,  that  he  was  no  impofing  juggler,  or  a  vain 
 pretender  to  a  miffion  from  God,  and  that  no 
 man  could  caufe  fuch  wonders  except  God  had 
 fent  him,  and  aflifted  him  by  his  infinite  power; 
 but  all  this  did  only  float  in  the  head,  without  fink- 
 ing into  the  heart ;  corruptions  and  lufts  reigned. 
 ftill  within  their  breafts,  and  our  Saviour  knew 
 that  this  aflent  of  the  mind  did  not  make  them 
 his  faithful  fubjedts,  but  that  notwithftanding 
 thereof  they  were  enemies  to  his  holy  kingdom 
 amongft  men.  Yea,  not  to  infift  upon  particular 
 instances,  what  is  more  ordinary  than  for  perfons 
 to  act:  contrary  to  their  light,  to  ftifle  or  bear 
 down  knowledge  and  convictions,  and  to  deny 
 that  God  and  Saviour  in  works,  whom  with  their 
 underftandings  they  believe  to  be  their  Redeemer? 
 and  in  fuch  a  cafe,  giving  credit  to  the  difcove- 
 ries  of  Chrift  and  falvation  through  him  in  the  go- 
 fpel,  will  be  fo  far  from  giving  them  any  title  to 
 eternal  happmefs,  that  it  will  make  their  heU 
 more  intolerable  and  fevere  :  an  open  infidel  is 
 better  than  fuch  an  hvpocrical  traitor,  and  affronts 
 God  lefs,     To  conclude  this,    it  is  exprefly  faid 
 
 of 
 
2  34     Believe  on  the  Lord  Jefus  Chrift, 
 of  the  devils,  that  they  "  believe  and  tremble:" 
 their  underftandings  are  too  ftrong  and  lively  to 
 doubt  of  the  perfections  of  God,  and  of  the  truth 
 of  what  he  reveals  \   they  feel  to  their  fatal  expe- 
 rience that  the  foolifli  cannot  ftand  in  his  fight, 
 and  that  tribulation  and  anguifh  will  be  the  por- 
 tion of  every  foul  that  doth  evil.     And  we  find, 
 that  while  the  Jews  were  blinded  in  their  under- 
 ftandings and  ignorant,   the  per  ions  who  were  pof- 
 fefled   with   unclean   fpirits   frequently   acknow- 
 ledged Chrift  to  be  the  Meffiah,  and  "  the  Son 
 **  of  the  living  God."     So  that,   I  hope,   you  are 
 convinced  that  a  bare  giving  credit  to  what  the 
 fcripture  teaches,   is  not  that  faith  wherewith  we 
 are  juftified  :   but  that  a  perfon  may  do   fo,    and 
 yet  come  fliort  of  heaven  and  happinefs  through 
 Chrift.     May  we  be  careful  and  diligent  that  we 
 do  not  deceive  our  fouls  by  fuch  falfe   hopes,  or 
 imitate  finners  in  the  many  wavs  they  invent  to 
 fpeak  peace  to  themfelves,    while  they  have  no 
 found? tion  ror  fecurity  and  eafe.     But  to  proceed, 
 The  fecond  act  of  true  faving  faith,   is  our  ap- 
 probation of  and  confent  to  the  method  of  grace 
 propofed  to  us  in  the  gofpel,    of  the  perfon,  of- 
 fices and  laws  of  the  Redeemer  :   this  is  the  noti- 
 on   given   of   it   by    the   apoftle,     Rom.  10.  10. 
 "  With  the  heart  man  bdieveth  unto  righteouf- 
 "  nets."     And  Philip  tells   the  Eunuch,    "  that 
 cc  if  he  believed  with  all  his  heart  he  might  be 
 "  baptized,"     The  afTent  of  the  underftandmg 
 is  not  only  to  be  underftood  herebv  ;  but  a  com- 
 pliance of  the  will  and  affections,   whereby  this 
 Redeemer  is  embraced   by  the  foul,   is  admired, 
 loved  and  accepted. 
 
 Men  may  be  perfuaded  of  the  truth  of  what 
 the  fcripture  teaches,  and  yet  their  unrenewed 
 fouls  diflike  and  difrelifh  it :  the  gofpel-method 
 fills  them  with  enmity  and  rage,   and  their  lufts 
 
 make 
 
and  thou /halt  be  faved.  235 
 
 make  it  difpleafing  to  them  :  vanity  and  pride  in- 
 duce them  to  reject  a  falvation,  in  the  purchafing 
 whereof  they  themfelves  have  no  fhare,  or  the  be- 
 ing clothed  with  a  righteoufnefs  that  is  not  their 
 own;  and  this  is  powerful  enough  with  them, 
 to  hinder  their  fouls  from  a  compliance  with  the 
 grace  of  God  in  Chrift  Jefus :  they  are  fo  filled 
 by  feniible.  pleafures,  with  empty  greatnefs,  and 
 external  glory  and  dignity,  that  they  hate  and 
 defpife  a  Chrift  crucified  ;  he  is  a  ftumbling- block 
 to  them,  and  their  fouls  are  not  influenced  by  a 
 method  of  falvation  that  they  fo  little  love  or  e- 
 fteem,  and  which  is  fo  contrary  to  their  grofs 
 carnal  appetites.  So  that  though  fuch  a  perfon 
 may  have  fome  perfuafion  of  divine  truths,  yet 
 his  natural  mind  can  never  have  a  fpiritual  dif- 
 cerning  and  relifh  of  Chrift  and  his  offers  :  nor 
 can  he  endure  the  thoughts  of  a  Saviour,  whofe 
 religion  lays  upon  all  its  followers  the  higheft  ob- 
 ligations to  holinefs  in  all  manner  of  conversation, 
 and  to  a  forfaking  of  every  fin  ;  this  fears  him  at 
 the  Redeemer  ;  hence  "  he  is  defpifed  and  re- 
 <fc  jected  by  men,"  who  are  only  charmed  with 
 the  fading  and  falfe  beauties  of  fin  and  fenfe,  and 
 thus  their  iniquities  like  the  wind  carry  them  a- 
 way  from  him. 
 
 But  a  perfon  who  has  true  faith  "  believes  with 
 u  the  heart,"  he  accounts  and  embraces  it  as 
 44  a  faithful  faying  worthy  of  all  acceptation,  that 
 4C  Chrift  came  into  the  world  to  fave  finners, 
 "  Chrift  and  he  crucified  are  to  his  foul  the  wif- 
 ct  dom  and  the  power  of  God  :"  he  is  raviflied 
 with  all  the  fteps  taken  by  God  in  recovering 
 finners,  and  he  would  not  with  there  had  been 
 any  alteration  made  in  them  ;  the  perfon  of  Chrift 
 is  amiable  to  his  foul,  and  engages  all  his  affecti- 
 ons, not  only  as  he  is  the  4<  bri^htnefs  of  the  Fa- 
 "  ther's  glory,  and  the  mighty  God,"  but  as  he 
 
 emptied 
 
236     Believe  on  the  Lord  Jefus  Chrif}, 
 
 emptied  and  humbled  himfelf  for  our  fakes,  his 
 debasement  is  lovely  as  his  exaltation.  An  unre- 
 newed Tinner  might  be  pleafed  with  the  Saviour, 
 if  he  had  come  into  the  world  a  mighty  monarch, 
 with  great  outward  pomp  and  fplendor,  and  pro- 
 pofed  to  his  followers  places  of  power  and  profit 
 under  a  temporal  king.  But  true  faith  forfakes 
 thefe  natural  notions  and  wifhes,  and,  difcernmg 
 with  a  fpiritual  eye  and  acting  from  a  new  na- 
 ture, fees  the  glory  of  the  inviiible  God  through 
 the  vail  of  his  flefh  :  the  fufferings  of  Jefus  Chrift, 
 his  "  enduring  the  (hame,  his  being  rejected  and 
 <c  defpifed  by  men,  and  there  being  no  outward 
 **  form  and  comelinefs  in  him  who  was  numbred 
 <;  with  the  tranfgreffors,"  are  fo  far  from  making 
 believers  contemn  and  undervalue  him,  that  they 
 engage  their  love  and  efteem  True  faith  makes 
 the  heart,  the  will  and  affections,  as  well  as  the 
 mind  and  understanding,  defpife  the  vain  foolifh 
 fchemes  of  philofophers  and  the  wifdom  of  this 
 earth,  and  cry  out5  u  where  is  the  wife?  where 
 M  is  the  fcribe  ?  where  is  the  difputer  of  this 
 4C  world  ?  hath  not  God  made  foolHh  the  wifdom 
 "  of  this  world  ?  for  the  preaching  of  the  crofs, 
 M  though  it  be  to  them  that  perifh  foolifhnefs, 
 K  is  to  him  the  power  of  God."  The  offence  of 
 the  crofs  is  with  him  ceafed,  and  he  is  in  fome 
 meafure  the  fame  with  the  apoftle  Paul,  Gal.  6. 
 14..  "  But  God  forbid  that  I  (hould  glory  lave 
 tfc  in  the  crofs  of  our  Lord  Jefus  Chrift,  by  whom 
 **  the  world  is  crucified  unto  me  and  I  unto  the 
 <c  world."  In  fhort,  the  whole  perfon  and  work 
 of  the  Mefliah  are  "  altogether  lovely,  fo  that  he 
 46  is  all  fair,  and  no  fpot  in  him,  and  his  love  is 
 4;  better  than  wine,  and  the  fmell  of  his  oint- 
 4fc  ments  than  all  fpices." 
 
 The  heart  of  a   true  believer  approves  alfo  of 
 the  terms  of  Salvation.     He  throws  away  all  his 
 
 own 
 
and  thou  Jlmh  be  faved.  237 
 
 own  righteoufnefs,  and  hopes  in  no  merit  of  his 
 own  ;  the  white  raiment  of  the  faints  is  the  only 
 objedt  of  his  deiire  and  purfuit,  nor  is  he  at  all 
 fretted  at  the  thoughts  of  his  going  out  of  himfelf 
 and  rolling  his  foul  upon  Chrift,  but  with  joy 
 U  he  comes  heavy  laden  and  wearied  unto  him," 
 and  fo  receives  him. 
 
 He  acknowledges  the  Redeemer  as  the  great 
 prophet  and  teacher  of  the  church,  and  delights 
 to  be  inftru&ed  by  him  ;  and  he  owns  him  as  his 
 King  and  Lord:  were  tht  re  no  other  obje&ion 
 again  ft  Chrift,  this  would  prevail  upon  a  wicked 
 carnal  foul  never  to  embrace  htm  for  a  Saviour, 
 that  his  government  is  inviolably  holy,  and  his 
 laws  enjoin  the  higheft  purity,  and  leave  no  lurk- 
 ing place  for  any  fin,  but  command  to  depart 
 from  all  iniquity.  But  this  faith  purifieth  the 
 foul  of  every  one  that  is  po  fie  fled  thereof,  and 
 makes  it  willing  to  have  the  Mefliah  governor  in 
 the  midft  of  it,  and  with  full  confent  of  heart  to 
 yield  himfelf  obedient  to  the  fceptre  of  his  king- 
 dom. While  the  wicked  forget  God,  and  are 
 led  captive  by  every  tyrannical  luft  and  paflion, 
 though  they  fancy  that  they  are  free,  and  glory  in 
 their  (hame  ;  while  they  abhor  the  reftraints  of 
 holinefs  as  intolerable  and  fevere,  and  imagine  it 
 a  flavery  to  be  fubjeiled  to  their  God  and  Re- 
 deemer :  the  language  of  true  faith,  approving 
 and  confenting  to  the  ftridteft  of  his  precepts, 
 cries  out  from  the  bottom  of  the  foul,  "  How 
 c<  lovely,  O  God,  is  thy  law,"  which  thou  haft 
 lay  me  under  the  higheft  obligations  to  obey  by 
 my  Redeemer?  it  is  "  fweeter  to  me  than  the 
 "  hony  and  the  hony-comb,"  furely  its  "  com- 
 "  mandments  are  not  grievous,  but  all  its  paths 
 "  are  pleafantnefs  and  perfedt  peace."  Let  the 
 unbeliever  efteem  it  a  fervitude  to  have  thee  for 
 their  King,  I  know  it  is  the  glory  of  the  rational 
 
 nature 
 
238  Believe  on  the  Lord  Jefus  Chrift, 
 nature  to  ferve  the  Redeemer,  and  I  feel  it  is  the 
 trueft  blifs  to  be  a  fubjedt  of  thy  kingdom.  How 
 happy,  infinitely  fo,  is  he,  who,  freed  from  the 
 deceitful  embraces  of  fin,  the  difgrace  and  ruin 
 of  the  foul,  and  the  pollution  of  life,  is  enabled  to 
 obey  all  thy  commandments  ?  I  love,  I  admire 
 and  adore  my  God  and  Redeemer,  that  he  not 
 only  is  my  prophet  and  prieft,  but  becaufe  he  be- 
 comes my  king,  that  I  may  be  his  faithful  fubjeft: 
 I  defire  to  abandon  all  other  lords,  to  have  none 
 in  heaven  or  earth  befides  him  :  it  is  the  joy  of 
 my  foul  that  I  fhall  at  length  be  fet  above  the  at- 
 tacks of  temptation,  and  be  as  holy  as  I  am  com- 
 manded :  and  it  is  the  forrow  of  my  life  that 
 there  are  remains  of  this  body  of  death,  and  that 
 in  every  thing  I  thereby  come  fhort  of  the  glory 
 of  God  ;  but  it  (hall  be  the  conftant  endeavour 
 of  my  life  to  mortifie  and  flay  it,  that  I  may  obey 
 Chrift:  I  approve  of  this  captain  of  falvation,  as 
 he  delivers  me  from  myfelf,  my  own  corrupted 
 nature :  I  do  not  efteem  the  moft  fpiritual  and 
 enlarged  extent  of  the  law,  or  theperfecleft  holi- 
 nefs  an  unreafonable  burden  ;  but  m)  heart  con- 
 fents  to  that  religion  which  obliges  me  to  afpire 
 after  the  higheft  degrees  of  it. 
 
 Further,  true  faith  approves  of  every  method 
 and  mean  God  takes  to  carry  on  the  work  of 
 grace  to  perfe&ion,  and  to  make  the  believer 
 fc<  meet  for  the  inheritance  of  the  faints  in  light." 
 When  his  Lord  commands  him  to  give  a  proof  of 
 the  fincerit)  of  his  faith,  by  fufferings  and  a  for- 
 faking  all  the  allurements  of  life,  he  does  not  e- 
 pine  at  the  crofs,  but  "  takes  it  up  and  follows 
 "  the  lamb  whitherfoever  he  goeth."  This  is  the 
 language  of  faith  :  Every  thing  is  amiable  and  en- 
 dearing whereby  I  may  obey  my  Redeemer,  and 
 be  nude  conformed  to  him  :  I  do  not  follow  him 
 for  the  miracles  or  the  loaves,  but  in  all  the  views 
 
 of 
 
and  thou  Jbalt  be  faved.  239 
 
 of  this  Saviour  he  is  lovely:  and  while  "the 
 44  mighty  man  glories  in  his  might,  or  the  rich 
 44  man  in  his  riches,"  I  will  glory  ever  in  tri- 
 bulation, and  "  efteem  the  reproach  of  Chrift 
 44  greater  riches  than  the  treafures  of  Egypt :  I 
 <4  count  it  all  joy,"  and  believe  that  God  crowns 
 man  with  honour  and  glory,  when  44  he  accounts 
 him  worthy  to  fuffer  for  the  name  of  Chrift :"  I 
 approve,  O  Lord,  of  all  thy  ways,  and  even  of 
 the  many  tribulations  which  ly  in  the  way  to  the 
 kingdom,  and  rejoyce  to  44  fill  up  what  is  behind 
 44  of  the  fufferings  of  Chrift  j"  for  the  heavieft 
 chains,  when  born  for  him,  are  an  ornament, 
 44  his  yoke  is  eafie  and  his  burden  is  light:"  I 
 will  by  thy  ftrength  furmount  death  and  danger, 
 and  not  be  afraid,  that  44  I  may  know  Chrift, 
 44  and  the  power  of  his  refurrecYion,  and  the  fel- 
 44  lowlhip  of  his  fufferings,  being  made  conform- 
 44  able  to  his  deatn."  In  fhort,  this  act  of  faith, 
 we  are  fpeaking  of,  upon  a  fedate  and  confidence 
 view,  and  from  an  inward  feeling,  con  fen  rs  to 
 all  the  doctrine  of  grace  \  it  44  taftes  and  fees  chat 
 4t  the  Lord  is  good." 
 
 Thus  you  fee  how  difficult  and  hard  a  work 
 faith  is,  and  that  it  is  not  to  be  attained  to  by- 
 lazy  faint  endeavours :  which  fhould  make  us  ve- 
 ry diligent  and  laborious  to  bring  our  fouls  up  to 
 this  noble  grace.      But  to  proceed, 
 
 In  the  third  place,  the  principal  act  of  faith  is 
 a  relying  on  the  Redeemer  alone  for  falvation,  the 
 refting  and  trufting  in  him  for  eternal  life.  Such 
 exprefiions,  however  vilified  and  ridiculed  by  fome 
 who  would  impofc  upon  the  world  a  new  fcheme 
 of  divinity,  and  turn  Chriftianity  into  refined 
 heathenifm  and  a  bare  morality,  are  the  dialed  of 
 the  fcriptures.  It  is  faid  of  the  remnant  of  Ifrael, 
 Ifa.  10.  20.  4t  That  they  fhould  ft  ay  upon  the 
 44  Lord  the  holy  One  of  Ifrael :  and  chap.  50.  10. 
 
 44  Who 
 
240     Believe  on  the  Lord  J e fus  Chrift, 
 
 *4  Who  is  among  you  that  feareth  the  Lord,  that 
 44  obeyeth  the  voice  of  his  fervant,  that  walketh 
 44  in  darknefs,  and  hath  no  light  ?  Let  him  truft 
 44  in  the  name  of  the  Lord,  and  ftay  upon  his 
 44  God.'*  And  this  we  are  to  underftand  by  thefe 
 phrafes  in  the  new  teftament,  44  He  gave  power 
 44  to  them  to  become  the  Sons  of  God  who  be- 
 44  lieved  on  his  name,  he  that  believeth  on  the 
 44  Son  hath  everlafting  life;  to  him  give  all  the 
 44  prophets  witnefs,  that  through  his  name,  who- 
 44  foever  believeth  in  him  fhall  receive  remiffion 
 44  of  fins." 
 
 The  principal  and  peculiar  objeft  wherqupon 
 this  faith  ads,  is  the  priefthood  of  Chrift,  and 
 that  both  with  refpedt  to  his  obedience  and  fuffer- 
 ings,  whereby  we  are  freed  from  the  guilt  of  our 
 tranfgreffions,  and  have  a  title  to  the  heavenly  glo- 
 ry :  and  this  includes  in  it, 
 
 1.  A  iincere  renunciation  of  all  other  ways  of 
 falvation.  They  44  make  mention  of  the  righte- 
 44  oufnefs  of  the  Lord,  and  of  his  only:"  the  no- 
 bleft  creature,  the  moft  exalted  angel,  or  the  per- 
 fected faint,  have  no  fnare  of  their  confidence  in 
 this  matter  ;  they  are  perfuaded  that  there  is  but 
 44  one  Mediator  betwixt  God  and  finners,"  and 
 that  ail  others  are  but  figments  of  a  vain  imagina- 
 tion, broken  reeds  that  will  not  be  able  to  fup- 
 port  thofe  who  lean  upon  them  ;  they  pur  no  truft 
 in  the  fleih  ;  and,  knowing  that  their  beft  per- 
 formances come  far  fhort  of  their  duty,  and  that 
 44  all  our  righteoufnefTes  are  but  as  filthy  rags," 
 they  throw  them  to  the  moles  and  bats ;  yea, 
 they  have  no  hope  even  in  the  mercy  and  grace 
 of  God,  except  as  it  works  towards  us  in  Chrift, 
 for  without  the  Redeemer  4C  he  is  a  confuming 
 "  fire." 
 
 And  then  in  the  fecond  place  he  lays  hold  up- 
 on Jeius  for  his  all,  as  "  the  author  and  finifher 
 
 41  of 
 
an3  thou  Jloah  be  faved.  1 4  \ 
 
 w  of  eternal  falvation  to  him  :"  and  that,  1.  for 
 the  pardon  of  fin.  We  are  liable  to  the  cu#e  of 
 the  law,  by  nature  children  of  wrath  ;  and  be- 
 fore we  can  have  any  place  in  the  divine  favour, 
 the  demands  of  juftice  muft  be^nfwered,  and  this 
 Chrift  as  a  prieft  hath  fully  performed,  when  '"  he 
 "  was  made  fin  for  us,  and  the  chaftifement  of 
 44  our  peaie  was  upon  him  :"  then  by  once  of- 
 fering of  himfelf  he  for  ever  made  an  end  of  fin 
 and  rinifhed  tranfgreflion.  And  this  fatisfaclion 
 is  what  alone  a  true  believer  relies  upon  for  par* 
 don  :  hs  will  not  M  come  before  God  with  rivers 
 •€  of  oyr,  and  the  cattle  upon  a  thoufand  hills," 
 or  offer  the  fruit  of  his  body  for  the  fin  of  his 
 foul :  he  does  not  bring  in  purgatory  or  penances 
 to  this  purpofe ;  for  he  knows  that  "  if  God  (hould 
 44  mark  iniquity  none  can  ftand  ;  that  it  is  Chrift 
 4C  alone  whom  God  hath  fet  forth  to  be  a  propi- 
 4C  tiation  through  faith  in  his  blood,  Rom.  3.  25. 
 <4  In  whom  we  have  redemption  through  his  blood, 
 44  the  forgivencfs  of  fins,  according -to  the  riches 
 **  of  his  grace,  Eph.  1.7.  And  God  was  in 
 44  Chrift  reconciling  the  world  unto  himfelf,  not 
 "  imputing  their  trefpafTes  unto  them,"  2  Cor.  5. 
 19.  So  that  true  faith  throws  the  foul  for  par- 
 don and  peace  entirely  upon  the  blood  of  Chrift's 
 t:rofs. 
 
 2.  Before  we  can  be  brought  to  heaven,  and  at- 
 tain to  immortal  blifs,  we  muft  not  only  have 
 our  fins  forgiven  us,  but  we  muft  have  a  righ- 
 teoufnefs  wherewith  to  appear  before  God,  and 
 found  our  claim  to  €<  the  prize, of  the  high  calling 
 4C  of  God."  Now,  the  believer  is  convinced 
 J  that  it  were  unworthy  of  God,  and  contrary  to 
 the  gofpel,  for  him,  whofe  holinefs  the  angels 'fo 
 much  reverence  and  adore,  to  accept  of  any  for- 
 vices  mixed  with  fin  ;  and  that  it  is  a  debafirjg 
 and  proftituting  of  God's  puritv,  to  imagine  that 
 
 Vol.  II.  L    '  w  .    .  bv 
 
242     Believe  on  the  Lord  Jefus  Chrift, 
 
 by  the  works  of  the  law  any  firmer  can  be  jufli* 
 fied  ;  therefore  he  concludes  that  "  a  man  is  ju- 
 44  ftified  by  faith  without  the  deeds  of  the  law  :" 
 hence,  abandoning  all  other  coverings  and  pre- 
 texts, he  lays  hold  upon  the  perfect  obedience  of 
 the  fon  of  God,  "  the  white  raiment  of  the  faints," 
 pure  and  clean  ;  and  when  he  appears  before  his 
 Maker,  it  is  only  with  this  wedding  garment. 
 
 The  faith  we  are  fpeaking  of  is  excellently  ex- 
 plained to  us  by  the  apoftle  Paul,  and  with  the 
 greateft  clearness  and  evidence,  Phil.  3.  7,  &c. 
 44  But  what  things  were  gain  to  me,  thole  I  count- 
 44  ed  lofs  for  Chrift:  yea  doubtlefs,  and  I  count 
 44  all  things  but  lofs,  for  the  excellency  of  the 
 4 i  knowledge  of  Chrift  Jefus  my  Lord ;  for  whom 
 44  I  have  fuffered  the  lofs  of  all  things,  and  do 
 44  count  them  but  dung  that  I  may  win  Chrift, 
 44  and  be  found  in  him,  not  having  mine  own 
 44  righteoufnefs,  which  is  of  the  law,  but  that 
 44  which  is  through  the  faith  of  Chrift,  the  righ- 
 44  teoufnefs  which  is  of  God  by  faith."  Thus 
 faith  makes  believers  like  the  branches  of  the  vine, 
 all  their  verdure,  the  beauty  and  fweetnefs  of  their 
 grapes  proceed  from  the  root  and  the  juice  which 
 it  fends  up  ;  lop  them  off  from  the  root  they  wi- 
 ther and  decay.  So  it  is  only  by  the  Redeemer's 
 obedience  that  we  can  be  juftified  before  God, 
 and  that  we  can  bear  any  acceptable  fruit  to  our 
 Lord  :  it  is  hence  we  are  beautified  and  faved, 
 we  are  made  comely  by  his  comelinefs  put  upon 
 us.  Thus  faith  throws  the  foul  entirely  upon  this 
 great  high  prieft,  as  he  is  fent  of  God  and  pro- 
 pofed  to  us  in  the  gofpel :  this  is  the  anchor  of 
 the  foul  fure  and  ftedfaft,  which  will  ride  it  out 
 fafe  notwithftanding  of  the  moft  furious  ftorms : 
 thus  by  faith  Chrift  becomes  to  the  believer  all 
 in  all.  I  (hall  put  an  end  to  what  I  have  dif- 
 courfed  upon  this  head,  by  laying  before  you,  in 
 
 the 
 
and  thou  flmlt  he  five  J.  243 
 
 the  fourth  place,  an  account  of  faith  given  by  a 
 very  great  divine,  *  which  feems  to  me  to  open 
 up  very  much  of  its  nature  and  excellency.  "  It 
 c<  is,  fays  he,  the  heart's  approbation  of  the  way 
 "  of  justification  and  falvation  of  finners  by  Jefus 
 *'  Chrift  propofed  in  the  gofpel,  as  proceeding 
 *4  from  the  grace,  wifdom,  and  love  of  God, 
 <c  with  its  acquiefcence  therein,  -as  unto  its  own 
 c<  concernment  and  condition. "  And,  in  another 
 place,  "  It  is  an  afcription  of  that  glory  to  God 
 u  which  he  defigns  to  exalt ;  the  acknowledg- 
 Cl  ment  of  all  thofe  glorious  properties  of  the  di- 
 "  vine  nature,  as  manifefted  in  the  provifion  and 
 ic  propofition  of  this  way  of  life,  righteoufnefs  and 
 <c  falvation  :  thus  being  ftrong  in  faith  they  give 
 <c  glory  to  God.  *  *  * 
 
 N.  B.  This  difcourfe  was  two  fermons  that  were 
 preached  in  a  Church  near  Edinburgh,  the  Fore- 
 noon and  afternoon  of  the  fame  day,  and  therefore 
 it  is  not  divided.  What  the  Author  preached  fur- 
 ther, on  the  heads  propofed,  page  207,  208.  is 
 not  found  amongft  his  Papers. 
 
 *  Dr,  Owen  on  Judification,  chap.  2* 
 
 L  2  S E  R- 
 
\ 
 
 244    He  that  names  the  Name  ofChriJl, 
 
 SERMON     XL 
 
 2  Tim.  ii.    19. 
 
 jlnd  let  every  one  that  nameth  the  name  of 
 Chrifl,   depart  from  iniquity. 
 
 IT  is  an  amazing  inftance,  and  an  undeniable 
 proof  of  the  fatal  ignorance  and  inconfidera- 
 tion  men  labour  under,  and  of  the  force  of  be- 
 loved corruptions  whereby  they  maintain  fuch  a 
 fway  over  all  our  thoughts,  and  lead  us  captive 
 at  their  pleafure,  that  men  not  only  forget  God, 
 which  is  at  once  to  throw  away  all  valuable  know- 
 ledge and  undeceiving  happinefs  ;  and  fpend  their 
 years  in  open  debauches,  without  a  terror  of  that 
 God  whom  they  banifli  from  their  fouls,  or  any 
 influence  of  a  future  judgment  and  eternal  ftate 
 upon  their  minds,  that  are  poiTeffed  with  prefent 
 enjoyments  :  but  that  even  fuch  who  read  the 
 fcriptures,  give  fome  credit  to  what  is  revealed 
 in  them,  and  pretend  to  be  regulated  by  them, 
 fhould  yet  indulge  themfelves  in  fin  ;  which  is  fo 
 plainly  and  fo  frequently  declared  in  thefe  oracles 
 of  truth,  to  be  provoking  to  God  and  deftru£iiv£ 
 to  the  workers  of  it.. 
 
 It  h  no  rare  tiling  in  the  world  for  men  that 
 prqfefs  that  holy  religion,  which  every  where  lays 
 before  us  the  hrgheft  obligations  to  purity  in  heart 
 and  life,  and  the  dreadfulleft  threatningsagainft 
 the  difobedient,  at  the  fame  time  to  flatter  their 
 (buls  in  bowing  down  to  fome  beloved  idol,  and 
 fancy  themfelves   into   hopes,    that  "  the  calling 
 
 "  Chriii 
 
fboitld  depart  from  Iniquity.  245 
 
 "  Chrift  Lord,  Lord,  and  coming  before  him  as 
 u  his  people,"  will  entitle  them  to  his  favour, 
 though  they  be  at  no  or  very  (mail  pains  to  "  do 
 ic  the  will  of  his  Father  who  is  in  heaven  :"  fuch 
 is  the  prevailing  influence  of  finful  pleafures  over 
 corrupted  fouls,  that  they  will  rather  run  the  great- 
 eft  hazard,  and  believe  the  plaineit  contradiction, 
 than  be  difturbed  from  a  fatal  fecurity  in  the  paths 
 of  iniquity,  and  endeavour  after  holinefs,  of  the 
 beauties  whereof  they  are  ignorant,  and  its  re- 
 fined joys  are  not  palatable  and  pleafing  to  their 
 grofs  carnal  taftes.  Few  men,  who  have  not  al- 
 together ei owned  thought  with  a  continued  tor- 
 rent of  vice  and  debauch,  but  would  deflre  to  get 
 to  heaven  if  they  could  attain  to  it  upon  their  own 
 terms :  Balaam's  wifli  is  a  pretty  univerul  one, 
 "  that  he  might  die  the  death  of  the  righteous, 
 4;  and  that  his  latter  end  might  be  like  theirs/' 
 Hence  it  is,  that  many  who  have'no  portion  in 
 the  glory  that  /hall  be  revealed,  and  are  far  from 
 true  religion,  neverthelefs  imagine  that  "  their 
 f€  naming  the  name  of  Chrift,"  abflaining  from 
 fome  grofs  outward  fins,  and  pracliiing  external 
 duties,  may  afford  them  a  fufficient  foundation 
 for  peace  and  hope  :  and  thus  they  fall  afleep  in  a 
 falfe  fecurity,  without  driving  after  a  thorough 
 reformation  of  their  fouls,  and  an  univerul  obe- 
 dience in  Qvcry  part  of  life. 
 
 Now,  as  there  can  be  nothing  more  dangerous, 
 and  be  followed  with  more  terrible  confequences 
 to  the  fouls  of  men,  than  for  them  thus  to  cheat 
 and  deceive  themfelves  \  it  is  my  defigri  at  this 
 time,  by  the  afliftance  of  God,  to  Chew,  that  trie 
 grace  and  mercy  of  Chrift  in  the  gofpel,  is  fo  far 
 from  giving  the  leaft  encouragement  to  the  loweft 
 degree  of  iin,  or  lefTening  the  obligations  to  ho- 
 linefs,  that  it  teaches  all  thofe  to  whom  it  is  dis- 
 covered, by  the  moft  powerful  arguments,   "  to 
 
 "  deny 
 
246  He  that  names  the  Name  of  Ch rift, 
 "  deny  all  ungodlinefs  and  worldly  lufts,  and  ta 
 ic  live'fdberJy,  righteoufly,  and  godly  in  this  pre- 
 ''  fent  world  ,"  and  that  we  have  the  moft  con- 
 vincing evidence,  that  any  who  pretend  to  be  fa- 
 ved  by  this  grace,  without  endeavouring  thus  to 
 exercife  themfelves  to  obey  the  divine  laws  in  all 
 manner  of  convention,  do  only  amufe  their  fouls 
 h  the  vain  hope  of  a  hypocrite,  which  fliall 
 certainty  perifh  ;  and  that  we  Chriftians  are,  by 
 this  character,  laid  under  very  peculiar  obligati- 
 ons to  afpir.e  after  the  higheit  degrees  of  holinefs, 
 and  to  indulge  ourfelves  in  no  fin  :  for  "  let  every 
 U  one  who  nameth  the  name  of  Chrift  depart  from 
 fl  iniquity." 
 
 The  apoftlc  Paul,  in  this  chapter,  gives  many 
 excellent  infirudtions  to  Timothy,  how  to  behave 
 himfelf  with  honour  and  faithfulnefs,  as  clothed 
 with  the  character  of  a  minifter  of  Chrift;  parti- 
 cularly in  the  15th  and  16th  verfes,  he  perfuades 
 him  to  apply  himfelf  principally  to  inculcate  thefe 
 tnings  upon  the  minds  of  men,  which  had  a  ten- 
 dency to  prepare  them  for  heaven,  and  carry 
 them  further  in  the  Chriftian  life  ;  but  to  (hurt 
 difputes  that  either  lead  to  profane  error,  or  con- 
 futed only  in  empty  fpeculations,  which  might 
 amufe  the  fancy,  but  could  never  kindle  the  heart 
 into  divine  love.  In  the  17th  and  18th  verfes, 
 he  gives  an  inftance  of  fome  of  thofe  abominable 
 opinions  which  were  then  propagated  in  the  here- 
 fy  of  Hymeneus  and  Philetus,  who  maintained 
 "  that  the  refurre&ion  wras  paft  already."  And 
 to  thefe  he  fubjoins  the  verfe,  a  part  whereof  we 
 have  made  choice  of  for  the  fubjedt  of  this  dif- 
 courfe. 
 
 Some  commentators  explain  the  words  thus. 
 That  though  thefe  two  apoftates  had  departed 
 from  the  faith,  yet  this  did  not  in  the  leaft  weaken 
 the  certainty  of  the  perfeverance  of  true  believers : 
 
 becaufe. 
 
Jbould  depart  from  Iniquity.  247 
 
 becaufe  the  foundation  or  election  of  God  remain- 
 ed fure  and  fteady,  for  it  had  this  feal,  that  the 
 Lord  knoweth,  that  is,  loveth  them  that  were 
 his ;  fo  that  he  afluredly  would  carry  them  to  the 
 end  of  their  faith  :  whereas  the  falling  away  of 
 the  others  was  a  proof  that  they  never  belonged 
 to  the  true  church.  And  upon  this  account  all 
 who  would  not  come  under  the  condemnation  of 
 hypocrites,  had  the  greateft  necefiity  to  "  depart 
 cc  from  iniquity." 
 
 Others  think  it  more  agreeable  to  the  defigrn  of 
 this  place,  to  understand  by  "  the  foundation  of 
 ct  God,"  thedo&rineofthe  refurre&ion,  of  which 
 he  had  been  fpeaking,  and  which  was  a  funda- 
 mental article  of  the  Chriflian  faith  :  and  that 
 though  it  was  denied  by  fome  hereticks,  yet  it 
 remained  a  certain  truth  ;  for  C6  it  had  this  fea!, 
 u  that  God  knew"  or  approved,  and  would  bear- 
 out  "them  that  were  his,"  namely,  the  apoftles, 
 who  preached  this  do&rine,  and  adted  by  hiscom- 
 miflion  in  maintaining  it  againft  all  its  oppofers. 
 
 I  (hall  not  fix  upon  any  one  of  thefe  explicati- 
 ons, becaufe  it  would  take  up  more  of  your  time 
 to  examine  throughly  into  them  than  I  can  fpend 
 upon  it.  I  defign  therefore  to  confider  the  text 
 as  an  entire  propofition  by  itfelf,  without  difcour- 
 fing  fo  fully  of  the  influence  it  has  from  the  p-r ex- 
 ceeding argument.  And  it  contains  thefe  two 
 things. 
 
 I.  We  have  a  character  that  was  pretended  to 
 by  fome  perfons,  a  profeflion  which  they  made-, 
 46  naming  the  name  of  Chrift  :"  by  which,  in 
 fhort,  we  are  to  underftand  an  owning  Jefus  for 
 their  Lord  and  Redeemer,  a  fubjeSing  themfelves 
 to  his  doctrine  and  laws,  and  afpiring  after  eter- 
 nal falvation  through  him,  and  it  feems  to  have  a 
 particular  regard  to  what  is  faid,  A£ts  1 1.  26.  that 
 "  the  difciples  were  firft  called  Chriftians  at  An- 
 L  4  "tioch," 
 
*^| 8    He  that  names  the  Name  of  Chrift, 
 "  tioch,"  this  was  the  name   they  were  known 
 by,  they  were  named  by  the  name  of  Chrift. 
 
 2dly,  We  have  a  peculiar  obligation  upon  aJl 
 thefe  that  were  clothed  with  that  character,  and 
 owned  that  name,  <c  Let  them  depart  from  ini- 
 c*  quitv."  All  men,  as  fubjects  to  the  divine  go- 
 vern men  t,  were  bound  to  abhor  every  wicked 
 way,  and  to  avoid  every  thing  that  was  unbe- 
 coming the  duty  they  owed  to  their  fovereign  : 
 but  there  were  fpecial  ties  arifing  from  the  pro- 
 on  of  Chriftianity,  to  diligence  and  vigour  in 
 abandoning  iniquity,  and  to  the  practice  of  holi- 
 ruefs,  beyond  what  fuch  as  never  knew  of  owned 
 Chrift,  were  laid  under.  From  thefe  words  we. 
 may  draw  this  obfervation  as  the  foundation  of 
 the  following  difcourfe. 
 
 The  profeiTion  of  Christianity,  the  naming  the 
 holy  Jefus  as  the  Lord,  to  whofe  honour  we  have 
 dedicated  ourfelves  and  fervices,  as  that  captain  of 
 falvation  under  whofe  conduct  alone  we  hope  for 
 the  glory  of  heaven,  and  whom  we  own  as  our 
 great  teacher,  prieft  and  king,  lays  us  under  the 
 higheft  obligations  to  fincere  obedience  to  all  the. 
 commands  of  God,  and  contains  the  ftrongeft  ar- 
 guments to  engage  us  never  to  indulge  and  flatter 
 ourfelves  in  the  fmalleft  fin,  but  with  unwearied 
 endeavours  to  flee  from  the  lead  remains  of  it. 
 "  Let  every  one  that  naraeth  the  name  of  Chrift 
 *'  depart  from  iniquity. "  In  difcourfing  to  you. 
 from  this  truth,  I  (hall  do  thefe  things. 
 
 i.  I  (hall  give  you  a  fhort  view  of  what  is  in- 
 cluded in  c<  naming  the  name  of  Chrift." 
 
 2.  I  fhall  lay  before  you  a  very  few  things  to 
 iiluftrate  what  is  meant  by  <€  departing  from  ini- 
 "  quity." 
 
 3.  I  fhall  apply  myfelf,  at  fome  length,  to 
 prove  the  certainty  of  the  obfervation,  and  pro- 
 pofe  a  few  of  the  numerous  considerations,  where- 
 
 by 
 
Jhould  depart  from  Iniquity.  249 
 
 by  we  Chriftians  are  very  peculiarly  obliged,  from 
 our  profeflion  and  character,  thus  "  to  depart 
 "  from  iniquity,"  and  exercife  ourfelves  to  true 
 holinefs. 
 
 As  to  the  two  fir  ft  things  I  have  propofed,  I  do 
 not  defign  to  give  any  ways  a  full  account  of 
 them  :  I  fhall  only,  for  method's  fake,  give  a 
 few  hints  as  to  each  of  them,  which  may  ferve  to 
 introduce  me  to  the  third  head  I  have  mentioned, 
 which  I  mainly  purpofe  to  infift  upon  and  explain. 
 
 1.  Then,  to  give  a  fhort  view  of  what  is  in- 
 cluded in  "  naming  the  name  of  Chrift."    It  fup- 
 pofes  a  perfbn's  knowledge  of  his  nature  and  do- 
 ctrine, his  being  inftru&ed  that  Jefus  of  Nazareth 
 was  the  mighty  God,  the  Lord  of  angels  and  men, 
 who  came  into  our  world  and  tabernacled  amongft 
 us,  and  having  paid  a  complete  obedience  to  all 
 the  laws  of  God,   without  any   ftain   or   defecr, 
 "  endured  the  crofs  and  defpifed  the  fhame  ;" 
 and  thus  was  made  "  a  captain  of  falvation  per- 
 M  fe£t  through  fufferings,  and  the  author  of  eter- 
 "  nal  life  to  all  who  obey  him  ;  and  that,  having 
 u  rifen  again  from  the  dead,  he  was  thereby  de~ 
 cc  clared  the  Son  of  God  with  power/'  and  a  per- 
 fect Saviour,   '•*  and  is  now  an  exalted  prince  to 
 <c  give  repentance   and   remifllon   of  fins."     In 
 (hort,  it  fuppofes  that  the  perfon  is  in  fome  mea- 
 fure  acquainted  with  the  facred  oracles,    v/here 
 God  has  revealed  his  will  and   the   doctrine   of 
 Chrift  the  Redeemer  unto  mankind,  whence  we 
 may  draw  the  knowledge  of  him-.     Further,  a 
 naming  the  name  of  Chrift  is  a  putting  ourfelves 
 under  the  conduct  of  this  Saviour,  an  avouching 
 him  for  the  foundation  of  all  our  hope,  znd  the 
 Lord  of  all  our  actions  j   an  acknowledging  our 
 fubjeclion    to   his   laws,     and    confidence    in   his 
 power,  that  we  will  ferve  no  other  matter,  and 
 that  it  is  in  him  and  by  his  righteoufhefs  ajope  we 
 L  5  fhall 
 
250  He  that  names  the  Name  of  Chrift, 
 fhall  do  valiantly.  In  a  word,  it  is  an  embracing 
 the  religion  of  Chrift  in  oppofition  to  all  other 
 profeflions.  This  naming  of  Chrift  may  alfo  have 
 a  particular  refpe£t  to  any  more  folemn  ties  we 
 are  brought  under  to  Chrift,  by  publick  acknow- 
 ledgments of  the  Chriftian  faith  ;  fuch  as  at  bap- 
 tifm,  when  we  are  initiated  into  it ;  or  at  the  re- 
 ceiving the  facrament  of  the  Lord's  fupper,  when 
 we  give  our  own  confent  to  the  duties  laid  upon 
 us  at  baptifm,  and  take  an  oath  to  this  Lord  as 
 his  faithful  and  good  foldiers,  for  whenever  we 
 approach  that  holy  table,  we  very  folemnly  "name 
 u  the  name  of  Chrift,"  and  are  bound  by  new 
 arguments  to  "  depart  from  iniquity." 
 
 The  fecond  thing  propofed,  was  to  lay  before 
 you  a  very  few  things  to  illuftrate  what  is  meant 
 by  "  departing  from  iniquity."  And  this  is  the. 
 more  neceflary,  becaufe  too  many  entertain  eafy 
 notions  of  religion,  and  flatter  their  vanity  and 
 fecurity  into  an  opinion  of  their  having  forfaken 
 iniquity,  while  fin  really  continues  to  govern  their 
 fouls  by  the  moft  arbitrary  and  uncontrouled  rule. 
 If  they  do  not  wallow  in  fome  pleafures  which 
 perhaps  they  have  no  great  inclination  to,  and 
 avoid  fome  exceftes  to  which  others  are  carried, 
 though  at  the  fame  time  they  be  guilty  of  as  vi- 
 cious practices,  or  are  enflaved  to  a  fin  which  ea- 
 fily  befets  them  ;  or  if  they  are  not  abandoned  to 
 an  avowed  contempt  of  God,  and  an  open  difo- 
 bedience  to  his  plaineft  laws,  though  they  remain 
 ignorant  of  a  religion  that  muft  pierce  into  the 
 heart,  and  govern  within  the  breaft  ;  they  pleafe 
 themfclves,  and  fancy  that  God  is  fo  low  with 
 them,  as  if  he  would  buy  off  the  commiffion  of 
 brie  fin  by  indulging  them  in  another,  and  would 
 endure  a  hidden  traitor,  who  by  a  corrupted  heart 
 and  falfe  profefiion  undermines  his  government, 
 becaufe  he  do:s  not  hieak  out  into  open  rebel- 
 lion, 
 
Jhould  depart  from  Iniquity.  251 
 
 lion.  But  they  are  fatally  miftaken,  for  if  we 
 would  "  depart  from  iniquity,"  we  muft  forfake 
 every  wicked  way,  and  not  be  content  with  being 
 conformed  to  the  letter  of  the  law.  We  muft 
 endeavour  to  be  directed  by  it  in  its  enlarged  ex- 
 tent, and  refined  fpirituality ;  we  muft  not  en- 
 tertain one  idol,  but  throw  them  all  out  of  our 
 hearts  and  lives :  the  moft  pleaiing  allurements 
 of  fin  muft  be  facrificed  to  our  duty  to  Chrift  ; 
 that  we  may  obey  him,  "  the  right  eye,  and  right 
 Ci  hand  muft  be  cut  off,"  or  if  they  have  feated 
 themfelves  in  our  heart  we  muft  pull  it  out. 
 
 Further,  he  does  not  depart  from  iniquity,  who 
 only  forfakes  what  he  knows,  except  he  be  vigo- 
 rous and  active  in  endeavouring  to  difcover  fecret 
 fins :  and  we  muft  not  be  lazy  and  languifhing 
 herein,  but  fearch  into  the  innermoft  recefles  of 
 our  foul,  the  defigns  and  fprings  of  our  actions, 
 as  well  as  the  matter  of  them,  that  no  evil  may 
 lurk  undifcovered  from  our  view,  and  we  muft  be 
 careful  not  to  let  any  of  thefe  enemies  to  our  fouls 
 flip  by,  under  the  vizard  of  a  duty  and  the  pre- 
 text of  obedience  ;  knowing  that  fin,  as  the  great- 
 tempter  to  it  fatan,  would  often  pafs  upon  us  as 
 an  angel  of  light. 
 
 Further,  he  that  departs  from  iniquity  rnuft 
 watch  the  firft  motions  of  his  lufts,  and  put  a  ftop 
 to  rebellion  againft  our  Maker,  while  it  is  a  plot- 
 ting before  it  be  ready  for  execution.  We  read 
 of  the  depths  and  devices  of  fatan,  whereby  he 
 enfnares  men  to  the  paths  of  death  :  if  fome  grofs 
 vices  were  at  the  firft  prefented  to  us  without  a 
 difguife,  they  might  fright  our  conic .^nces,  and 
 the  devil  mifs  his  end  ;  but  our  cunning  enemy, 
 does  not  (hew  hi mfelf  oft-times  till  he  hath  pre- 
 pared the  foul,  and  gradually  drawn  it  into  the 
 love  of  the  fin  :  it  is  impoflible  for  us  to  imagine 
 how  imperceivably  he  works  it  into  the  affections 
 
 ofj 
 
2  5*4  He  that  names  the  Name  of  Cbrijl, 
 of  finners,  weakens  grace  and  ftrengthens  cor- 
 ruption, till  we  become  an  eafy  prey  to  his  open 
 attacks :  the  firft  movings  of  our  lufts,  which  we 
 eafily  flip  over,  lead  to  higher  acts,  till  we  come 
 at  length  to  wallow  in  vice  without  remorfe  or 
 check.  Some  poifons  occafion  immediately  fen- 
 fible  effects,  and  we  fooner  fee  the  danger,  while 
 others,  though  they  make  flower  yet  no  lefs  fure 
 deftru£lion,  do  not  appear  in  the  fkin  till  they 
 have  infected  the  heart  and  corrupted  the  blood  ; 
 and  thefe  may  be  more  dangerous,  for  the  difeafe 
 confumes  the  vitals  before  the  phvhcian  be  applied 
 to:  fo  fin  is  of  a  deceitful  beguiling  nature  j  if  we 
 do  not  examine  our  ftate,  and  guard  againft  the 
 leaft  infection,  it  will  poifon  us  to  death  before  we 
 be  awakened  ;  and  this  crafty  ferpent  will  infi- 
 nuate  itfelf  into  our  friendfhip,  and  acquire  a 
 power  over  us  which  we  cannot  (hake  off  before 
 we  difcover  that  it  is  an  enemv.  He  therefore 
 that  would  depart  from  iniquity,  muft  guard  the 
 avenues  to  his  foul,  and  <c  keep  the  heart  with  all 
 cc  keeping,"  left  the  fm  all  eft  fin  lurk  in  it:  and 
 when  he  difcovers  any,  their  littlenefs  will  not 
 hinder  him  from  mortifying  and  flaying  them  ; 
 but  he  will  <cabftain  from  every  appearance  of 
 "•  evil,"  and  rather  not  allow  himfelf.  the  liberty 
 he  might  lawfully  take,  than  run  the  hazard  of 
 being  enticed  into  what  is  forbidden. 
 
 But  as  it  is  not  enough  that  a  man  be  free  from 
 tranfgreffions  of  God's  law,  for  he  is  obliged  to 
 obey  it:  fo  he  that  departs  from  iniquity  to  any 
 valuable  purpofes,  will  endeavour  after  univerfal 
 and  fincere  holinefs,  and,  far  from  lazily  refting 
 upon  external  obedience,  "  leaving  the  things  that 
 *f  are  behind,  will  prefs  forward"  to  a  more  ele- 
 vated purity,  till  the  love  of  God  poffefs  all  his 
 foul  ;  and  banifh  out  of  it  lefier  objects,  till  God 
 he-his  chiefeft  joy,    and  the  bigheft  pleafure  his 
 
 foul 
 
jhould  depart  from  Iniquity.  253 
 
 foul  can  be  ravifhed  with,  be  to  obey  his  com- 
 mandments. When  his  thoughts,  projects  and 
 defi^ns  will  be  above  the  clouds,  and  his  treafurea 
 be  higher  than  they,  fuch  a  man  will  foar  aloft, 
 and  trample  upon  the  debafed  pleafures  of  fenfe^ 
 which  fooliih  iinners  fo  much  dote  upon  as  un- 
 worthy their  purfuit  ;  and  confequently  he  muft 
 defoife  every  unfair  mean  way  of  gaining  the  riches 
 of  this  earth,  the  power  of  an  eternal  life  will  ex- 
 alt him  above  trick  and  treachery:  but  honefty 
 and  juftice,  truth  and  fincerity  will  be  carried  a- 
 long  all  his  actions ;  for  he  confiders  that  he  is  an 
 heir  to  a  crown  and  kingdom,  and  that  he  ought 
 to  have  no  defigns,  and  take  no  meafures  that  are 
 unworthy  of  fuch  noble  views  as  immortality  and 
 life.  In  fhort,  he  muft  aim  at  perfect  and  univer- 
 fal  purity,  and  go  on  from  ftrengtb  to  ftrength, 
 till  he  be  poffeffed  of  that  holinefs  which  is  the 
 beauty  and  ornament  of  the  angels  in  heaven.  All 
 thefe  things  I  have  mentioned  are  his  deiire  and 
 endeavour,  and  fo  far  as  he  fails  of  this  he  comes 
 fhort  of  "  departing  from  iniquity." 
 
 Thus  I  have  given  you  only  fome  fhort  hints 
 relating  to  the  two  firft  things  I  propofed,  and 
 fhall  now  proceed  to  what  1  principally  defigned, 
 namely,  in  the 
 
 Third  place,  to  apply  myfelf  at  fome  length  to 
 prove  the  certainty  of  the  observation,  and  pro- 
 pofe  a  few  of  the  numerous  coniiderations,  where- 
 by we  Chriftians  are  peculiarly  obliged  from  our 
 profeffion  and  character  thus  to  "  depart  from  ini- 
 6C  quity/'  and  exercife  ourfelves  to  true  holinefs. 
 I  might  fhew  at  large,  upon  this  fubject,  that 
 we  have  hence  the  greater!  advantages  and  mo- 
 tives to  obedience,  that  fin  in  us  is  peculiarly  and 
 dreadfully  aggravated,  and  that  the  rrtoft  fatal  and 
 deftrudtive  effe&s  muii:  inevitably  follow  upon 
 k  :  but  as  1  cannot  go  through  thefe  fully  and  in 
 
 order,. 
 
254  He  that  names  the  Name  of  Ch rift, 
 order,  I  (hall  lay  before  you  fome  of  the  moil 
 remarkable  things  upon  this  head  ;  and  I  will  con- 
 fine myfelf  to  the  arguments  for  holinefs,  as  they 
 arife  in  particular  from  the  Chriftian  religion, 
 and  our  "■  naming  the  name  of  Chrift." 
 
 i.  Hence  we  have  the  cleared  revelation  of  our 
 duty  in  all  its  parts,  and  know  our  matter's  will. 
 We  profefs  hereby  to  believe  our  bibles  which 
 "  are  able  to  make  us  wife  to  falvation  :"  we  are 
 not  left  to  wander  in  the  wildernefs  of  our  own 
 dark  reafonings,and  to  draw  doubtful  confequences 
 from  uncertain  principles ;  but  what  we  ought  to 
 pra&ife  is  held  forth  to  us  by  the  dodlrine  of  Chrift, 
 in  the  brighteft  manner  :  we  may,  without  a  la- 
 borious fearch  into  philofophy,  difcover  how  to 
 **  keep  a  confcience  void  of  offence  to  God  and 
 4C  man;"  for  we  have  "  precept  upon  precept," 
 fo  plain  that  he  who  runs  may  read  them  :  yea, 
 we  have  not  only  thefe  advantages  which  the  hea- 
 then world  was  deprived  of,  but  we  enjoy  a  great 
 many  beyond  the  Jews. 
 
 I  may,  without  any  difregard  to  the  divine  in- 
 fpiration  of  the  old  teftament,  affert  of  the  great 
 prophet  of  the  gofpel  church,  that  *i  he  fpake  as 
 f*  never  man  fpake:"  we  can  now  be  in  no  doubt 
 about  the  fpirituality  of  the  law,  and  the  enlarged 
 extent  of  it  to  all  the  thoughts  and  anions  of  men, 
 or  bring  any  cloke  from  its  being  "  faid  by  thefe 
 M  of  old  time  ;"  for  our  biefied  faviour  has  often 
 inculcated  our  duty  upon  us,  and  in  the  fcriptures 
 of  the  new  teftament  it  fhines  with  the  fulleft  light: 
 and,  which  makes  it  ftill  plainer,  we  have  a  per- 
 fect pattern  of  true  holinefs  in  the  various  circum- 
 ftances  of  the  life  of  our  Reedemer;  this  is  a  fure 
 and  tried  example,  which  we  may  copy  afts.r  with- 
 out fear  or  a  biemifh ;  here  we  fee  the  divine 
 law  lived  over,  and  obeyed  lb  as  God  himielf 
 ihall  approve    thereof.      O   bright  and   glorious 
 
 day  ! 
 
Jljould  depart  from  Iniquity.  255* 
 
 day  I  a  fun  without  fpots,  and  in  which  there  is 
 no  darknefs  at  all,  which  enlightens  all  the  parts 
 of  a  Chriftian's  life  :  this  is  that  ftar  by  which  we 
 may  guide  our  courfe  through  the  moft  difficult 
 and  untroden  paths,  and  can  never  wander  till  we 
 ceafe  looking  unto  it.  We  are  not  in  danger,  as 
 the  Ifraelites,  to  be  mifled  by  Mofes,  ifwefhould 
 follow  him  at  the  waters  of  Meribah  :  for  the  law 
 of  God  is  not  more  perfect  in  itfelf  than  the  life 
 of  our  Saviour,  and  the  explication  we  have  of  it 
 in  the  new  teftament.  How  wicked  and  fooliftv 
 are  they  who  extinguifti  this  light,  or  negledt  to 
 improve  it  ? 
 
 So  that  you  fee  how  peculiarly  Chriftians  are 
 obliged  to  holinefs,  from  the  fulnefs  and  clearnefs 
 of  the  dodlrine  of  Chrift  ;  fince  u  they  can  have 
 "  no  excufe,  no  cloke  for  their  fin,"  nor  will 
 they  be  able  to  plead  ignorance  to  extenuate  their 
 guilt.  Let  us  then,  who  enjoy  fuch  an  excellent 
 revelation,  leave  error  and  vice  to  fuch  as  want 
 our  means  and  knowledge,  and  efteem  it  a  reproach 
 and  difgrace  to  us  to  imitate  the  ignorant  and 
 and  blind.  Let  us  from  our  "  naming  the  name 
 u  of  Chrift,"  that  great  unerring  prophet,  obey 
 the  apoftle's  exhortation,  1  Theff.  5.  5,  &c.  "  Ye 
 M  are  all  the  children  of  the  light,  and  the  chil- 
 <c  dren  of  the  day  :  we  are  not  of  the  night,  nor 
 "  of  darknefs.  Therefore  let  us  not  fleep  as  do 
 44  others  ;  but  let  us  watch  and  be  fober.  For 
 cc  they  that  fleep,  fleep  in  the  night ;  and  they 
 4C  that  be  drunken,  are  drunken  in  the  night. 
 c<  But  let  us  who  are  of  the  day,  be  fober,  put- 
 4C  tinj  on  the  breaft-plate  of  faith  and  love,  and 
 M   for  an  helmet  the  hope  of  falvation." 
 
 2. -As  we  have  the  plaineft  difcoveries  of  our 
 duty  from  the  do£trine  of  Chrift,  (o  we  are  not 
 left  to  the  discouragement  and  defpair  of  an  ina- 
 bility to  perform  it  without  remedy  :    for  "  the 
 
 46  gofpcl 
 
2  5  6  He  that  names  the  Name  ofChrift, 
 *c  gofpel  is  the  power  as  well  as  wifdom  of  God 
 "  to  all  who  believe."  Men  are  by  nature  im- 
 potent and  weak,  and  feel  the  mighty  power  of 
 temptations,  that  they  have  a  fuperior  force  to  our 
 beft  purpofes  and  firmed  refolutions;  and  it  mud 
 be  a  mighty  advantage  to  Satan  in  turning  off  mens 
 thoughts  from  a  virtuous  life,  whenever  he  has  a  pre- 
 text to  urge,  that  they  will  only  create  uneafinefs 
 and  toil  to  themfelves,  and  will  not  be  able  to  o- 
 vercome  the  inclinations  of  their  nature  :  this 
 makes  them  fwim  with  the  ftream,  and  not  drive 
 againft  infuperable  difficulties,  they  plunge  them- 
 felves deeper  and  deeper  into  the  mire  of  fin  and 
 fenfe,  becaufe  they  find  it  fo  uneafy  to  rife  alto- 
 gether above  it.  But  now  when  we  "  name  the 
 "  name  of  Chrid,"  we  profefs  to  believe  in  one 
 ct  who  is  mighty  to  fave,"  and  is  more  powerful 
 than  all  the  enemies  of  our  fouls,  and  has  given 
 the  mod  illudrious  proofs  of  it  in  his  many  tri- 
 umphs over  Satan's  kingdom,  when  he  makes 
 his  flaves  free  with  the  glorious  "  liberty  of  the 
 *f  fonsof  God."  He  hath  bruifed  the  tempter's 
 head,  and  is  able  to  conquer  all  his  foes:  in  him 
 are  hid  the  treafures  of  a  c<  grace  that  will  be  fuf- 
 ',*  ficient  for  us,  and  of  drength  which  will  be 
 44  perfected  in  weaknefs." 
 
 So  that  Chr idians  have  a  great  motive  to  holinefs 
 from  this  conhderation,  tim  tc  their  labour  (hall 
 44  not  be  in  vain  in  the  Lord,  that  dronger  is  he 
 Ci  who  works  in  them  that  believe,  than  he  who 
 44  tyrannizes  over  the  children  of  difobedience  :" 
 they  have  a  fountain  of  courage  and  drength, 
 whence  they  may  fupply  all  their  weaknefles  5  fo 
 that  44  finfhouldnomore  have  dominion  over  them, 
 44  becaufe  they  are  under  fo  powerful  a  grace." 
 This  fhould  animate  us  againft  faintnefs  and  lan- 
 guifning,  not  to  be  frighted  by  the  tailed  lufts 
 though  they  may  be  terrible  as  A/iakims*  ordefpr.ir 
 
 when 
 
Jbould  depart  from  Iniquity.  257 
 
 when  attacked  by  the  utmofl  efforts  of  hell ;  be- 
 caufe  our  fufficiency  is  of  God,  and  the  captain 
 under  whom  we  fight  has  "  conquered  principali- 
 <c  ties  and  powers,  led  captivity  captive,  and  is* 
 "  able  to  make  all  his  followers  more  than  con- 
 tc  querors."  Let  us  then,  with  unweared  dili- 
 gence, "  depart  even  from  that  iniquity''  which 
 has  the  greateft  influence  over  our  fouls  :  for  the 
 rod  ofChrift's  power  can  fubdue  us  into  freedom, 
 mould  devils  and  our  corruptions  join  all  their 
 forces  to  oppofe  him  ;  though  cc  vain  is  the  help 
 u  of  man,  through  God  we  (hall  do  valiantly, 
 "  for  he  it  is  that  mall  tread  down  our  enemies." 
 3.  Such  as  u  name  the  name  of  Ghrift  ought  to 
 cc  depart  from  iniquity,"  becaufe  they  have  the 
 moft  alluring  promifes  and  the  nobleft  happinefs  to 
 engage  them  to  it.  The  heathens  had  fome  dark 
 views  of  a  bleffednefs  that  was  to  be  the  reward 
 of  good  men,  and  this,  no  doubt,  was  a  fupport 
 to  fome  of  them  ;  but  then  they  were  uncertain 
 about  it,  they  were  led  by  conjectures,  and  had 
 no  foundation  for  a  firm  faith  that  any  of  the 
 fons  of  men  could  attain  to  it :  and  even  the  Jews 
 under  the  old  teftament  were  left  much  in  the 
 clouds  as  to  this  matter,  and  the  glory  of  heaven, 
 was  held  forth  in  types  to  them  by  "  the  milk 
 "  and  hony  of  Canaan,"  and  for  want  of  fuller 
 difcoveries  they  were  mightily  difcouraged  and  kept 
 in  bondage.  But  our  Saviour  Jefus  Chrift  "  hath 
 "  abolimed  death,  and  hath  brought  life  and  im- 
 "  mortality  to  light  through  the  gofpeL"  We 
 have  now  not  a  mere  probability  alone,  but  the 
 higheft  evidence,  that  God  will  bellow  upon 
 Chriilians  a  crown  and  a  kingdom,  that  is  as  far 
 beyond  the  glory  and  true  worth  of  a  diadem  here 
 below,  as  the  dull  of  the  earth  where  mortals 
 reign,  is  inferior  in  beauty  and  {lability  to  that 
 u  houfe  whofe  builder  is  God." 
 
 What 
 
258     He  that  names  the  Name  of  Chrift, 
 
 What  a  mighty  encouragement,  and  how  mov- 
 ing an  argument  to  holinefs,  ought  the  profeflbrs 
 of  Chriftianity  to  be  excited  by,  and  to  how  fervent 
 diligence  in  it,  that  they  know  that  "  death  (hall 
 "  be  fwallowed  up  by  victory,  and  that  they  (hall 
 4  be  ever  with  theLord,  if  they  patiently  continue 
 "  in  well-doing?"  How  little  ought  the  moft 
 fplendid  offers  of  fin  and  fatan  weigh  with  us,  who 
 are  under  the  power  of  eternal  life  ;  efpecially  fince 
 we  are  aflured,  that  by  the  refurrection  of  Chrift 
 he  is  able  to  bring  us  to  that  happinefs,  and  that 
 "  our  vile  bodies  mall  then  be  made  like  to  his 
 "  glorious  body,"  'though,  with  all  their  beauty 
 snd  fplendor,  they  will  be  but  an  emblem  of  the 
 dignity  and  honour  of  the  fouls  united  to  them  ? 
 Chriftians  are  certainly  guilty  of  the  extreme  of 
 folly,  and  the  moft  extravagant  wickednefs,  if 
 ever  they  delay  to  "  depart  from  iniquity,"  when 
 tbey  have  flich  an  excellent  glory  aflured  to  them 
 as  the  reward  of  doing  fo. 
 
 4.  As  God  never  appeared  fo  amiable  as  to 
 fuch  who  know  and  profefs  Chrift,  fo  his  tenors 
 are  no  where  more  dreadful  than  they  are  in  the 
 doctrine  of  the  gofpel :  thus  he  that  "  nameth  the 
 CI  the  name  of  Chrift"  ought,  at  the  fame  time, 
 to  be  allured  to  obedience  by  the  grace  and  mer- 
 cies of  God,  and  fright-ed  from  iniquity  by  the 
 awful  feverity  of  his  inviolable  juftice. 
 
 I  {hall  not  now  infift  upon  the  many  very  exprefs 
 threatnings  we  have  againft  fin,  which  fhew  us 
 our  hazard  ;  but  only  confider  the  argument  to 
 this  purpofe  taken  from  the  fufferings  of  Chrift, 
 which  ought  to  deter  us  more  from  every  fin, 
 than  all  the  miferies  of  the  damned  were  they 
 laid  open  before  us.  For  theft  are  but  a  faint 
 emblem  of  God's  hatred  to  fin  and  the  dreadful 
 evil  of  it,  when  compared  with  the  full  demon- 
 stration of  its  greatnefs,  in  what  the  Father  laid 
 
 oa 
 
JbouU  depart  from  Iniquity.  259 
 
 on  our  Redeemer  when  he  bore  our  iniquities. 
 Shall  Chriftians  continue  in  the  ways  of  wicked- 
 nefs,    who  profefs  to  believe  fuch  an   illuftrious 
 proof,    that  no  confideration  will  ever  move  God 
 to   pafs   fin   unpunifhed,     but    that    the    heavieft 
 wrath  will  be  infallibly  poured  on  the  workers  of 
 it  ?      O  the   fatal   ftupidity   of  Chriftians  !    who 
 make  not  all  hafte  to  forfake  their  idols.  Our  Re- 
 deemer was  in  his  own  perfon  innocent,   "  never 
 u  was  there  any  guile  found  in  his  lips,"  he  was 
 alwavs  beloved  by  God,  for  in  him    he  was  well 
 pleafed  :  yet,   when  he  was  our  furety,  his  God 
 fo  feverely  avenged  fin  imputed  to  him,  as  to  make 
 him  cry  out,  w4  that  his  Father  had  forfaken  him  :'* 
 and  will  he  ever  then  fpare  us  wretches  who  are 
 polluted  and  guilty,  when  he  will  have   nothing 
 to  move  him  to  ftay  his  hand  from  punifhing  us, 
 but  (hall  to  eternity  {hew  his  mighty  power  in  the 
 greatnefs  of  our  fuffe rings  ?    What  horror,  what 
 fbame   and   confufion,  and  how  gnawing  will  be 
 the  worm  of  fuch  who  profefs  Chriftianity,  when 
 in  hell  they  (hall  reflect,  that  though  they  named 
 that  name  in  which  God  had  demonftrated  that 
 4t   the  foolifh  could  never  ftand  in  his  fight,"  and 
 that  threatnings  againft  fin  fhould  infallibly  be  ful- 
 filled ;   yet  they  ftupidly  neglected  all  thefe  confi- 
 derations    without    being    influenced    by    them  ! 
 May  we,   while  it  is  yet  to  day,  be  fo  wife  as  to 
 depart  from  iniquity,  fince  we  "  name  the  name 
 44  of  Chrift." 
 
 5.  When  we  profefs  the  Chriftian  faith,  we 
 folemnly  engage  ourfelves  to  be  fincerely  holy, 
 we  give  our  confent  to  the  law  of  God  :  fo  that 
 by  breaking  it  we  prove  treacherous  as  well  as 
 difobedient.  Chrift  has  often  told  us,  that  44  ex- 
 44  cept  we  do  the  will  of  his  Father  in  heaven  we 
 44  are  none  of  his  difciples,  and  without  holinefs 
 44  it  is  impoflible  to  fee  the  Lord."     A  profeffion 
 
 of 
 
2  60     He  thai  names  the  Name  vf  Chrift 9 
 
 of  religion,  however  clamorous  and  noify,  and 
 the  loudeft  pretences  to  faith  in  Chrift,  without 
 it  bear  fruit  unto  holinefs,  is  the  vifeft  hypccrify. 
 And  there  can  be  nothing  more  plainly  cxpreiTed 
 by  words,  than  that  .  a  follower  of  Jefus  muft: 
 "  have  nofellowfhlp  with  the  unfruitful  works  of 
 <;  darknefs  ;  and  that  if  Chrift  be  in  us,  the  body 
 "  muft  be  dead  becaufeof  fin,  but  the  fpirit  alive 
 4i  becaufe  of  righteoufnefs :"  fo  that  when  we 
 *'  name  the  name  of  Chrift, "  we  embrace  his 
 religion  upon  thefe  terms,  and  bind  ourfelves  to 
 '*  purify  our  fouls  even  as  God  is  pure."  Net 
 every  time  that  we  partake  of  the  facrament 
 of  the  Lord's  fupper,  which  is  indeed  the  moft 
 folemn  engagement,  we  fwear  obedience  to  the 
 ine  law;  but  we  never  wait  upon  God  in 
 puhlick  ordinances,  and  mix  ourfelves  with  the- 
 armies  of  Ifrael,  but  we  thereby  profefs  to  depart 
 from  iniquity,  and  to  fight  againfl  Spiritual  wicked - 
 neffes  :  lb  that  every  fin  of  a  Chrifthn,  how  lit- 
 tle foever  he  may  take  notice  of  it,  is  a  breach  of 
 a  thoufand  oaths,  and  the  bafeft  treachery.  How 
 inconceivable  folly  muft  it  be  then  in  Chriftians, 
 to  commit  any  fin  when  their  character  is  fo  holy 
 and  pure!  It  is  higher  guilt  in  them  than  it  can 
 poflibly  be  in  others,  it  is  the  utmoft  contempt  of 
 God,  the  greateft  afFront  we  can  offer  him  ;  it  is 
 either  in  plain  terms  to  call  him  a  liar,  and  that 
 it  is  all  a  falfhood  and  fiction  which  the  oracles  of 
 God  tell  us,  concerning  the  abfolute  neceiTity  of 
 holinefs  in  order  to  pleating  him,  tint  his  threat- 
 nings  againft  fin  were  never  defigned  to  be  execut- 
 ed, and  are  only  bug-bears  to  fright  cowards,  and 
 that  finners  will  be  as  acceptable  to  God  zs  thofe 
 who  are  fincerely  pious  :  or  elfe,  if  we  believe  the 
 truth  of  the  fcriptures,  by  committing  iniquity  we 
 infult  his  power,    and  laugh  at  his  wrath.     And 
 
 can 
 
Jbould  depart  from  Iniquity.  2  6 1 
 
 can  we  fancy  we  will  be  able  to  harden  our  hearts 
 againft  infinite  fury,  and  irreiiftible  power  !  how 
 miferable,  how  inconceivably  fo,  how  deeply  and 
 intirely  plunged  into  the  mod  piercing  tormenting 
 flames  of  the  divine  vengeance,  muft  a  pretended 
 Chriftian  be,  when  God  will  punim  his  numerous 
 fins,  every  one  of  them  loaded  with  the  wreight 
 of  a  betrayed  Saviour,  and  a  thoufand  perjuries !  If 
 we  then  be  not  refolved  to  "departfrom  iniquity ," 
 let  us  never  again  name  the  name  of  Chrift;  for 
 it  can  be  of  no  advantage  to  us,  and  fervesonly  to 
 heat  cur  hell :  we  had  better  go  openly  over  to  the 
 devilVcamp,  and  owii  ourfelves  his  Daves,  than 
 come  before  our  Redeemer  only  with  the  mouth, 
 and  betray  him  with  a  kit's  :  yea,  it  had  been  bet- 
 ter for  us  not  to  have  known  the  way  of  righteouf- 
 *nefs,  than  after  we  have  known  it,  to  turn  from 
 the  holy  commandment  delivered  to  us.  Let  us 
 then  from  thefe  confiderations  be  moved  by  the 
 force  of  the  apoftle's  exhortation,  "  let  every  one 
 7  who  nameth  the  name  of  Chrift  depart  from 
 €t   iniquity." 
 
 6.  Chriftians  who  indulge  themfelves  in  vice, 
 act  in  a  direel:  contradiction  to  the  end  of  their  Sa- 
 viour's coming  into  the  world.  They  are  lulled 
 afleep  in  fin  by  his  mercy  and  grace  ;  whereas 
 4C  for  this  purpofe  was  theaSon  of  God  manifefted 
 <;  that  he  might  deftroy  the  works  of  the  devil  : 
 ci  he  gave  himfelf  for  us  that  he  might  redeem 
 <:  us  from  all  iniquity,  and  purify  unto  himfelf 
 M  a  peculiar  people  zealous  of  good  works."  So 
 that  a  gofpel  (inner  is  an  enemy  to  all  the  grace 
 and  glory  of  God  ;  for  it  is  the  honour  of  his 
 grace,  that  it  promotes  holinefs  and  turns  men 
 from  their  fooliihnefs  :  and  as  all  his  perfections 
 thine  with  an  uncommon  luflre  in  the  Redeemer's 
 face,    it  muft   be   the  htgheft  provocation  to  the 
 
 Gcd 
 
2  6 2      He  that  names  the  Name  of  Chrift, 
 
 God  of  our  life  and  being,  to  debafe  and  abufe 
 the  gofpel;  but  let  us  walk  agreeably  to  the  apoftle's 
 reafoning,  Heb.  9.  14.  <(  How  much  more  (hall 
 4€  the  blood  of  Chrift,  who  through  the  eternal 
 cc  Spirit  offered  himfelf  without  fpot  to  God, 
 4C  purge  your  confcience  from  dead  works  to  ferve 
 "  the  living  God  !  " 
 
 Laftly,  "  Such  as  name  the  name  of  Chrift 
 <c  ought  to  depart  from  iniquity  :"  becaufe  by 
 neglecting  it  they  come  in  a  very  peculiar  manner 
 partakers  of  other  peoples  lins.  W  e  not  onlv  affront 
 God  ourfelves,  but  engage  others  to  do  fo,  and 
 the  ruin  of  many  fouls  will  come  in  to  heighten  our 
 torments.  And  that  both  with  refpedt  to  fuch  as 
 are  without  the  church,  we  are  a  fcandal  to  them, 
 and  hinder  them  from  embracing  the  true  religion 
 which  is  difgraced  by  fuch  as  profefs  it  ;  what  a 
 Rumbling-block  muft  it  be  to  a  fober  heathen  and 
 Jew,  or  to  an  honeft  M«humetan,  to  behold 
 Christians  not  a  whit  reformed  in  their  hearts  and 
 lives,  but  as.  voluptuous  and  fenfual,  or  bafe  and 
 deceitful  as  others  ?  and  how  bad  a  notion  muft 
 he  thence  entertain  of  Chriftianity  itfelf?  And 
 alfo  with  refpedt  to  thofe  who  in  common  with 
 us  name  the  name  of  Chrift,  we  draw  them  into 
 the  fellowfhip  of  our  treachery  and  rebellion,  and 
 are  a  fnare  to  their  fouls.  I  fhall  not  enlarge  up- 
 on this  argument,  but  leave  it  to  your  cool 
 thoughts,  to  take  a  further  profpecl  of  the  dread- 
 ful ftate  of  a  wicked  ungodly  Chriftian,  when, 
 it  may  be,  fome  thoufands  of  the  damned  in  hell, 
 to  whom  the  influence  and  contagion  of  his  ini- 
 quity have  reached,  fhall  be  continued  furies 
 to  reproach  and  torture  his  foul  to  eternity : 
 andb  befide  the  burden  of  his  own  fins,  fhall  he 
 covered  with  the  load  of  their  damnation  and 
 ruin, 
 
 Becaufe 
 
Jlmtld  depart  from  Iniquity.  1 6% 
 
 Becaufe  the  moft  part  of  thisdifcourfe  has  been 
 dire&ly  pra£tical,  and  it  is  already  drawn  out  to  a 
 great  enough  length,  I  (hall  put  an  end  to  it,  by 
 begging  that  God  by  his  gracious  Spirit  would 
 make  deep  impreffions  of  thefe  things  upon  our 
 fouls,  give  us  to  be  wife  and  to  be  taught,  and 
 fince  "  we  name  the  name  of  the  holy  Jefus,  to 
 4C  depart  from  iniquity/* 
 
 SERMON 
 
264  TVe  ought  to  be  afliamed 
 
 SERMON     XII. 
 
 Er.EK.  xvi.  63. 
 
 That  thou  may  ft  remember  and  be  confounded, 
 and  never  open  thy  mouth  any  more  becauje 
 of  thy  fhame,  when  I  am  pacified  toward 
 thee  for  all  that  thou  haft  done,  faith  the 
 Lord  God, 
 
 IT  is  my  purpofe  at  this  time,  by  the affiftance 
 of  God,  to  difcourfe  a  little  to  you  upon  the 
 fhameful  and  difgiuceful  nature  of  fin,  and  to 
 fhew,  in  fome  inftances,  how  juft  reafon  thofe 
 have  to  blufh  and  be  confounded,  who  depart 
 from  that  God  to  whofe  love  and  fervice  all  of  us 
 are  bound  by  the  ftrongeft  ties,  efpecially  fuch 
 who  profefs  the  true  religion,  and  have  voluntarily 
 confecrated  thernfelves  to  his  honour  and  praife  : 
 that  fo  we  who  have  named  the  holy  name  of  Je- 
 fus  Chrift,  and  fo  often  pretended  to  be  his  follow- 
 ers, may  now,  when  we  have  a  profpect  of  again 
 mixing  ourfelves  with  the  armies  of  Ifrael,  and, 
 in  a  folemn  ordinance,  of  profeffing  ourfelves  the 
 faithful  fervants  and  good  foldiers  of  Mefliah  the 
 king  ;  and  of  coming  under  new  obligations  ne- 
 ver again  to  be  found  in  the  camp  of  his  enemies, 
 or  entertain  any  of  them  in  our  hearts,  but,  under 
 his  conduct,  to  fight  with  perfevering  courage 
 and  refolution  againft  thofe  principalities  and 
 powers,  which  oppofe  their  force  to  the  glory  of 
 our  Lord  and  the  falvation  of  our  fouls,  till  at 
 lennh  we  conquer  and    bring  under   fubjection 
 
 *  thofe 
 
and  confounded  bccaufe  of  Shu        265* 
 
 thofe  lufts  and  pleafures,  and  high  rebellious 
 thoughts,  by  indulging  of  which  we  are  drawn 
 away  from  the  obedience  of  God  :  that,  1  fey, 
 we  who  have  formerly  made  fuch  profeffions,  may 
 now,  when  we  have  a  profpe£i  of  renewing  thefc 
 vows,  remember  how  unanfwerable  the  practice 
 of  our  lives  hath  been  to  the  words  of  our  mouth, 
 and  to  our  engagements  to  be  the  Redeemer's, 
 when  we  laft  approached  the  table  of  the  Lord  ; 
 how  lazy  in  his  fervice  and  languifhing  in  his  love, 
 how  ungratefully  we  have  broken  his  righteous 
 commandments,  and  treacheroufly  complied  with 
 the  defigns  of  his  enemies  ;  and,  inftead  of  mak- 
 ing vigorous  advances  in  the  Chriftian  life,  and 
 from  the  meditation  of  his  redeeming  love  and 
 incomprehenfible  grace,  of  endeavouring  to  add 
 greater  force  to  the  flame  of  divine  love,  where- 
 with our  fouls  ought  to  be  more  and  more  kindled, 
 we  have  fuffered  the  world,  and  its  allurements, 
 to  fteal  away  our  affections,  and  have  eaiily  yield- 
 ed to  prevailing  temptations,  whereby  we  have 
 grown  faint  and  cool  in  the  fervice  of  our  Redeem- 
 er, and  are  guilty  of  the  vileft  perjury  :  and  that, 
 from  a  confideration  of  the  fhame  and  difgrace  of 
 thefe  our  aggravated  iniquites,  we  may  now, 
 when  God  is  notwithftanding  of  them  yet  offering 
 to  be  "  pacified  towards  us,  be  confounded,  and 
 "  never  open  our  mouth  any  more,  bccaufe  of 
 cc  our  fhame." 
 
 In  this  chapter,  God  fhews  the  juftice  of  the  pu- 
 nifhments  he  had  already  inflicted  upon  the  Jews, 
 and  how  much  heavier  calamities  they  full  deferv- 
 ed,  becaufe  of  their  infamous  treachery  in  his  co- 
 venant, and  the  ungrateful,  undutiful  returns  they 
 made  for  the  innumerable  benefits  wherewith  he 
 had  loaded  them.  The  Jews  had  all  along,  from 
 the  fir  ft  beginnings  of  their  ftate,  been  the  p 
 liar  care  of  the  divine  providence,  and  the  obj 
 
 Vol;.  II.  M 
 
266  We  ought  to  be  aftamed 
 
 of  its  fpecial  favours :  God  fcparated  them  from 
 the  nations,  and  entered  into  a  covenant  with 
 them,  whereby  they  folemnly  engaged  to  be  obe- 
 dient to  his  laws,  and  had  an  affured  title  to  his 
 omnipotent  protection,  which  he  never  failed  to 
 afford  them  while  they  did  not  rebel  againft  him : 
 he  brought  them  from  the  Egyptian  flavery  by  a 
 train  of  miracles,  and  continued  to  guard  them 
 from  deftruction,  and  to  conquer  their  enemies; 
 he  went  out  before  the  armies  of  Ifrael,  and,  when- 
 ever they  fought  under  his  conduct,  he  infpired 
 them  with  fuch  courage  and  might,  that  "  one 
 "  of  them  could  have  chafed  a  thoufand,  and  ten 
 <c  put  ten  thoufand  to  flight;"  he  feated  them 
 quietly  in  the  land  of  Canaan,  and  never  failed  to 
 maintain  them  in  a  fecure  poffeilion  of  it,  when- 
 ever they  in  fincerity  fought  his  help:  fo  that 
 they  "  dwelt  alone,  and  were  not  reckoned  a- 
 "  mongft  the  nations;  for  the  Lord  their  God 
 <c  w7as  with  them,  and  the  fhout  of  a  king  was 
 <c  among  them."  And  though  thus  the  pleafures 
 of  a  "  land  flowing  with  milk  and  hony"  were 
 every  where  fcattered  in  their  borders,  yet  this 
 was  but  the  leaft  effect  of  the  divine  goodnefs  ; 
 for  M  he  gave  his  ftatutes  unto  Jacob,  and  his 
 cx  tefti monies  unto  Ifrael  :"  while  all  the  nations 
 round  about  them  were  buried  in  wickec'nefs  and 
 ignorance,  the  law  of  their  God  fhone  amongft 
 them,  a  lamp  to  diredt  their  paths  in  this  world, 
 and  light  them  in  the  way  to  immortality  and  life: 
 when  ';  he  faw  them  polluted  in  their  own  blood, 
 "  he  faid  unto  them,  live,"  and  not  only  became 
 their  king  and  governor,  but  their  covenanted 
 God,  and  "  their  Maker  was  their  hufbaiid:" 
 anu  though  they  proved  treacherous  and  unfaith- 
 ful, vet,  how  oft  did  he  in  pity  forgive  their  fol- 
 Iv,  and  reftrained  his  wrath  ?  Thefe  were  mer- 
 cies which  called  for  the  higheft  returns  of  love 
 
 and 
 
and  confounded  becaufe  of  Sin.  2  67 
 and  praife :  but  they  foon  forgat  his  works,  they 
 waited  not  for  his  counfel,  yea,  exceeded,  in 
 their  idolatry  and  wickednefs,  the  worft  of  the 
 Gentiles:  they  ftupidly  adored  the  gods  of  the 
 nations  which  were  conquered  by  them,  and  were 
 fo  prone  to  difobedience,  as  if  they  ttrove  with 
 God  to  outdo  his  mercies  and  goodnefs  by  their 
 treachery  and  rebellion  ;  for  "  they  played  the 
 Ci  harlot  with  many  lovers,"  and  fet  no  bounds 
 to  their  backfliding,  fo  that  they  went  beyond, 
 in  impiety,  Sodom  and  Samaria,  thofe  places  that 
 had  been  moft  notorious  for  wickednefs.  All 
 which  is  very  pathetically  and  movingly  reprefen- 
 ted  in  this  chapter,  and  fevere  judgments  are 
 threatened  to  be  poured  out  upon  fuch  incorrigible 
 finners. 
 
 But  our  God  "  in  the  midft  of  wrath  remem- 
 c<  bers  mercy,  in  him  companions  flow:"  for 
 from  the  60th  verfe,  we  have  gracious  promifesof 
 mercy  thatfliouldglorioufly  exalt itfelf,even  towards 
 them,  when  God  would  remember  his  covenant 
 made  with  them  in  their  youth  ;  and  though  they 
 had  proved  fo  forgetful  of  their  vows  and  engage- 
 ments, and  therefore  had  no  claim  to  any  favour 
 by  their  covenant,  yet  he  would  at  length,  m  the 
 days  of  the  Mefliah,  reftore  them  to  his  friendfhip, 
 and  unite  them  to  their  fitters,  elder  and  younger, 
 to  himfelf,  by  an  everlafling  covenant ;  his  part 
 whereof  he  would  keep  inviolable,  and  alfo  engage 
 them,  by  the  power  of  his  grace,  to  be  fteady  and 
 faithful  in  the  performance  of  theirs. 
 
 Your  time  will  not  allow  me  to  explain  thefe 
 verfes  particularly,  or  to  confider  the  fpecial  cir- 
 cumftances  of  the  Jews,  from  which  many  ufeiul 
 inftru&ions  might  be  afforded  to  us,  fui table  to  our 
 cafe  ;  for  I  am  afraid,  that  as  God  has  loaded  us 
 with  his  benefits,  and  exercifed  the  utmoft  long- 
 fiifiering  and  patience  towards,  fo  we  have  too 
 M  2  clofl/ 
 
268  We  ought  to  be  ajhamed 
 
 clofly  imitated  them  in  the  height  of  their  ingra- 
 titude and  difobedience :  I  defign  therefore  to  dif- 
 courfe  to  you  a  little  from  the  text,  as  it  refpe£ts 
 in  general  the  influence  which  renewed  offers 
 of  mercy  and  grace  ought  to  have  upon  perfons, 
 who  have  been  guilty  of  grofs  impieties,  and  parti- 
 cularly the  abufing  and  defpifing  the  riches  of  former 
 goodnefs  and  forbearance  exercifed  towards  them, 
 "  that  they  may  remember  and  be  confounded, 
 "  and  never  open  their  mouth  any  more  becaufe 
 81  of  their  fhame." 
 
 In  which  words  we  may  take  notice  of  thefe 
 things  following, 
 
 i.  We  have  a  very  juft  though  odious  chara&er 
 given  of  rebellion  againft  God,  thy  Jhame.  Sin- 
 ning, efpecially  when  againft  fuch  a  multitude  of 
 mercies,  is  the  greateft  reproach  and  difgrace  that 
 can  poffibly  be  put  upon  a  foul  ;  it  is  the  vileft 
 and  bafeft  action,  and  attended  with  the  utmofl 
 diihonour  and  contempt  :  hence  we  find  in  fcrip- 
 ture  it  gets  the  utmofl:  infamous  names,  (<  Blind - 
 "  nefs  and  folly,  the  vomit  of  a  dog,  and  the 
 c<  wallowing  of  a  fow  in  the  mire  ;"  and  when 
 the  vilenefs  of  fin  fhall  be  fully  laid  open  by  the 
 great  judge,  then  it  will  be  paft  difpute,  that  fuch 
 as  boaft  themfelves  of  iniquitv,  "  glory  in  their 
 «  fhame:" 
 
 2.  We  have  a  glorious  effe£i  of  the  inexhauft- 
 ible  riches  of  divine  mercy  and  patience,  in  not 
 only  delaying  the  immediate  covering  finners  with 
 eternal  fhame  and  contempt,  but  in  the  offering 
 them  reconciliation  with  himfeif,  and  a  place  in 
 the  favour  and  friendfhip  of  that  God  to  whofe 
 paft  kindnefles  they  had  made  fuch  undutiful  re- 
 turns :  this  is  infatuated  \n  our  text,  "  when  I 
 ct  am  pacified  towards  thee  for  all  that  thou  haft 
 V  donei"  and  direftly  aflerted  in  the  pr.cceeding 
 
 verfe, 
 
and  confounded  becaufe  of  Sin.        2  69 
 
 verfe,  "  And  I  will  eftablifh  my  covenant  with 
 "  thee,  and  thou  (halt  know  that  I  am  the  Lord." 
 3.  We  have  God's  defign  in  his  gracious  con- 
 duct towards  finners,  and  the  influence  it  ought 
 to  have  upon  them. 
 
 1.  It  (hould  engage  them  to  remember  their 
 treachery  in  his  covenant,  and  the  numerous  fins 
 they  have  been  guilty  of  againft  fo  good  a  God. 
 A  juft  fenfe  of  the  grace  of  God  in  pafling  over 
 our  iniquities,  will  put  us  upon  a  diligent  fearch 
 into  our  fecret  errors,  and  the  aggravating  cir- 
 cumftanccs  of  our  difobedience  ;  that,  from  a  fix- 
 ed impreflion  of  their  number  and  greatnefs  we 
 may  have  the  more  admiring  thoughts  of  that  love 
 and  mercy  which  triumpheth  over^hem,  and  the 
 lower  opinion  of  ourfelves  :  hence,  in  the  20th 
 chapter  of  this  prophecy,  43d  verfe,  it  is  faid  of 
 Ifrael,  when  God  fliould  reftore  them  to  their 
 own  land,  that  "  there  they  fhould  remember 
 §<  their  ways,  and^heir  doings,  wherein  they 
 "  have  been  defiled,  and  lothe  themfelves  in  their 
 "  own  fight,  for  all  their  evils  that  they  had 
 "  committed." 
 
 2.  We  have  the  effect  this  remembrance  ought 
 to  produce,  to  confound  and  ftop  the  mouth  of 
 the  (inner.  The  foul  that  fees  how  fliameful  an 
 evil  it  is  to  "  depart  from  the  fountain  of  living 
 <c  waters,"  and  abufe  the  goodnefs  of  fo  merci- 
 ful a  Father  and  friend,  will  be  amazed  at  itfelf, 
 and  filled  with  aftoniihrnem,  that  ever  God 
 {hould  have  brought  up  children,  and  yet  they 
 have  fo  ungratefully  rebelled  againft;  him.  And 
 a  deep  fenfe  of  the  monftrous  infamy  and  debafed- 
 nefs  hereof,  will  afFecSt  him  with  the  loweft  hu- 
 miliation ;  he  will  not  go  about  to  palliate  his 
 crimes,  but  the  thoughts  of  his  inconceivable  vile- 
 fiefs  will  fill  the  foul,  and  banifh  away  every  cloke 
 and  excufe  :    he  will  never  again  open  his  mouth 
 
 M  3  againft 
 
270  7Ve  ought  to  be  ajhamed 
 
 againft  the  divine  management,  but  filently  fub- 
 mit  to  his  providence  ;  he  owns  the  juftice  of 
 his  judgment,  mould  he  banifh  him  to  heil  ;  and 
 adores  his  goodnefs,  in  the  moft  uneafy  circum- 
 ftances  he  can  be  placed  in  while  upon  this  earth. 
 
 It  not  being  poflible  for  me  to  touch  at  all  the 
 important  truths  contained  in  thefe  words,  I  fnall 
 endeavour  to  comprehend  what  may  be  moft  u fe- 
 tal for  our  prefent  meditation  in  the  following 
 things. 
 
 i.  I  fhall  prove,  m  feveral  inftances,  that  de- 
 parting from  our  God,  and  dif obeying  his  laws,, 
 is  the  greateft  reproach,  fhame  and  difgrace  to  the 
 {inner. 
 
 2.  I  fhall  offer  fome  confiderations  to  our 
 thoughts,  the  meditating  upon  which  will  tend  to 
 give  us  the  deeper  impreffions  of  the  exceeding 
 fhamefirfnefs of  fin,  and  to  perfuade  us,  when  we 
 remember  our  iniquities,  to  "  be  confounded  and 
 5'  never  to  open  our  mouth  any  more." 
 
 3.  I  fhall  endeavour  to  lay  before  you  the  force 
 of  God's  propofing  the  finner's  being  thus  con- 
 founded, as  the  defign  of  his  again  eftablifhing  his 
 covenant,  and  being  pacified  towards  us,  by  fhew- 
 ing  the  great  influence  that  fuch  a  temper  of  mind 
 hath  upon  the  performance  of  the  duties  God  calls 
 for  from  us,  particularly  fuch  as  are  in  a  fpecial 
 manner  incumbent  on  us,  when  we  are  about  to 
 renew  our  engagements  to  be  the  Lord's. 
 
 4.  I  {hall  draw  a  few  practical  inferences  from 
 the  preceeding  difcourfe. 
 
 1.  [fhall  prove  that  departing  from  our  God 
 and  difobeying  his  laws  is  the  greateft  reproach, 
 fhame,   and  difgrace  of  the  finner. 
 
 I.  The  exceding  fhamefulnefs  of  fin  will  appear, 
 if  we  confider  the  infinite  folly  and  madnefs  of  it, 
 and  how  fevere  a  reproach  it  is  to  our  underftand- 
 iii£s.  A  fool  is  reputed  the  moft  ignominious- 
 character 
 
and  confounded  becaufe  of  Sin.  2  7  r 
 character  amongft  men,  and  the  imputation  of  it 
 generally  raifeth  the  deepeft  blufh:  now,  it  is  the 
 44  fool  only  who  faith  in  his  heart  that  there  is  no 
 cc  God,"  or  ever  breaks  his  holy  commandments; 
 for  what  madnefs  can  be  fo  extravagant,  as  the 
 throwing  ourfelves  out  of  the  favour  of  the  great 
 king  of  the  world,  whofe  friendfhip  can  alone 
 make  us  happy  and  fafe,  whofe  kind  providence 
 is  the  only  guard  from  danger  and  death,  and  alone 
 is  able  to  elevate  the  foul  above  the  reach  of  the 
 ftorms  and  tempefts  which  rage  in  fo  troublefome 
 unfettled  an  ocean  as  this  world  is,  and  can  alio 
 purfue  us  with  vengeance  beyond  death  and  the 
 grave  ?  to  be  an  enemy  to  whom,  is  to  arm  infi- 
 nite fury  and  irreiiilible  power  againft  a  weak  con- 
 temptible creature,  "  that  is  crufhed  before  the 
 "  moth."  Surely  he  is  not  half  fo  foolifh,  who 
 would  drive  to  overturn  a  rock  by  dafhing  his 
 head  againft  it,  as  he  who  runs  upon  the  buckler 
 of  the  Almighty. 
 
 But  further,  would  we  not  believe  it  foolifh 
 and  extravagant,  for  a  perfon  to  prefer  the  amufmg 
 himfelf  with  childifh  toys  to  the  more  manly  and 
 rational  enjoyments  of  life?  And,  I  am  fare,  he 
 i>  not  wifer  who  placeth  his  chiefeft  happinefs  in 
 finful  pleafures,  and  neglects  the  nobler  delights 
 of  a  fpiritual  ftate.  What  an  affront  is  it  to  our 
 reafon,  to  vex  and  difquiet  ourfelves  in  puriuing 
 wind  and  vanity,  to  cheat  our  fouls  with  an  em- 
 pty (hew,  or  rather  to  fport  with  poifon  and  death, 
 and  to  prefer  a  few  moments  enjoyment  of  debafed 
 pleafure  to  the  power  of  an  eternal  life,  and  the 
 overflow  of  immortal  joys?  How  eafily  then  is 
 the  queftion  anfwered,  Pfalm  14.  4.  "  Have  all 
 "  the  workers  of  iniquity  no  knowledge?"  Surely 
 it  may  be  faid  of  every  one  of  them,  what  God. 
 fpeaks  concerning  backfliding  Ifrael,  Deut.  32. 
 M  4  28v 
 
We  ought  to  be  ajbamed 
 
 28.   "  They  are  a  nation  void  of  counfel,  neither 
 "   is  there  any  underftanding  in  them." 
 
 But  further,  the  reproach  and  fhamefulnefs  of 
 our  folly  in  finning,  is  exceedingly  heightened  from 
 the  means  of  knowledge  we  have.  It  is  not  fuch 
 a  fcandal  for  one  that  never  enjoyed  opportunities 
 of  [earning  to  be  found  ignorant  \  but  for  a  per- 
 fon  that  has  had  all  the  advantages  of  a  happy  e- 
 ducaticn  to  be  fo,  is  juftly  eftcemed  a  difgrace. 
 How  iliameful  muft  our  folly  then  be,  who  re- 
 fufe  to  be  inftrucied,  though  we  have  fo  noble  a 
 prophet  as  the  Son  of  God  to  teach  us,  and  enjuy 
 ib  bright  a  revelation:  How  excufable  foever  er- 
 ror and  vice  may  be  In  thofe  who  want  our  know- 
 e  and  means  of  attaining  to  it,  it  muft  be  the 
 infamy  for  us  to  be  ignorant  and  blind, 
 M  to  fleep  even  as  others,  or  neglect  the  being 
 *;  watchful  and  fober,  feeing  we  are  the  chil- 
 "  even  of  the  light,  and  the  children  of  the  day,. 
 c<  and  that  we  are  not  of  night  or  of  darknefs." 
 If  therefore  there  be  an)  fhame  in  folly  of  the  moft 
 fatal  confequence,  and  in  blindnefs  in  the  cleareft 
 jun-fhine,  and  with  the  beft  opportunities  of 
 knowing,  it  muft  be  the  higheft  reproach  for  us 
 to  be  finners. 
 
 2.  The  fhamefulnefs  of  fin  appears,  from  a  con- 
 fideration  of  the  flaverv  and  bondage  it  brings 
 the  foul  under  of  the  moft  difhonourable  kind. 
 He  that  abandons  God,  at  the  fame  time  throws 
 away  his  freedom,  and  hath  no  more  claim  to  a 
 rational  liberty  :  he  becomes  the  fervant  of  fin, 
 and  is  led  captive  at  its  pleafure  by  every  pitiful 
 luft  and  paflion.  How  inglorious  is  it  for  an  im- 
 mortal fpirit,  and  how  far  do  we  ftoop  below  the 
 dignity  and  excellency  of  our  natures,  to  follow 
 the  beck  and  nod  of  every  fenfual  pleafure  againft 
 our  honour  and  inter  eft,  and  not  to  be  able  to  re- 
 fiit  their  importunity,    or  knock  off  the  chains 
 
 which 
 
and  confounded  becaufe  of  Sin.        273 
 
 which  are  put  upon  us  by  the  leaft  of  a  thoufand 
 unruly  appetites?  It  is  not  fo  difgraceful  for  a 
 prince,  to  be  governed  by  the  wild  humour  and 
 fancy  of  a  foolifh  favourite,  as  for  a  man  to  ly 
 down  under  the  dominion  and  uncontrouled  in- 
 fluence of  every  temptation  that  comes  in  his  way, 
 as  if  it  had  a  title  to  be  his  matter,  and  to  fubjeft 
 his  foul  and  its  happinefs  to  the  government  of  his 
 fenfe.  How  mean  abject  a  flavery,  how  proud, 
 fcornful  and  affuming  are  thefe  tyrannical  lords, 
 which,  did  we  act  as  men,  and  much  more  as 
 Chriftians,  ought  to  be  kept  in  fubjection  as  the 
 lowett  of  our  fervants?  Certainly  it  mutt  be  a 
 moft  fliameful  cowardice,  and  Inglorious  degene- 
 racy of  fpirit,  for  us  to  fit  quietly  ftill,  without 
 trying  to  fhake  off  the  yoke  and  nfTert  our  liberty. 
 Would  we  but  ferioufly  think  upon  our  own  ftate, 
 and  remember  how  oft  a  little  contemptible  plea- 
 fure  or  paffion  has  infultingly  domineered  over  our 
 r^afon,  and  dragged  us  after  it  againft  our  true 
 honour,  our  eternal  intereft,  and  our  own  refolu- 
 tions  to  the  contrary,  even  while  Chrift  Jefus  the 
 Redeemer  offered  to  make  us  free,  what  fhame 
 and  confufion  muft  cover  us  ? 
 
 3.  It  will  appear  that  fin  is  our  ftiame  if  we 
 confider  the  bafe  injuftice  of  it.  A  perfon  of  any 
 reputation  would  read ily  blufii  and  be  confoundedr 
 if  he  were  catched  ftealing  from  his  neighbour, 
 or  had  a  fraudulent  defign  difcovered  of  tricking 
 him  out  of  his  ettate  :  now,  God  has  an  infinite- 
 ly furer  title  to  our  higbeft  love  and  fervice,  than 
 rt  is  pofiible  a  man  can  have  to  any  thing  he  pof- 
 feffeth  ;  the  word  of  his  power  caljed  us  out  of 
 nothing,  and  every  moment  of  cur  continuance 
 in  being  depends  upon  him;  he  pr<  P  rves  us  by  his 
 mi  hty  provide     ■•,    an  it  we  have  or  are 
 
 fl:  vs  from  his  bounty,    the  faculties  of  our   T 
 ana  che  members  of  our  body  are  intirely  his :   fo 
 M  5  that 
 
2  74  JV*  ought  to  bt  ajhamed 
 
 that  it  is  juftly  the  heavens  and  earth  ftand  amaz- 
 ed, that  we  fhould  not  give  our  Maker  the  tribute 
 of  praife,  and  that  we  refufe  to  ferve  him  with 
 his  own.  The  moft  fcandalous  and  mcaneft  trick 
 of  injuftice  amongft  men  is  honourable,  when 
 compared  with  the  fhame  of  our  refufing  to  render 
 God  the  fruit  of  the  vineyard  which  he  planted 
 with  his  own  hand.  How  ought  we  to  blufh^ 
 when  we  confider,  that  "  though  the  ox  know- 
 c'  eth  his  owner,  and  the  afs  his  matter's  crib  ;" 
 yet  our  God  has  ground  to  complain,  that  "  If- 
 "  rael  doth  not  know,  and  that  his  people  doth 
 "   not  confider?" 
 
 4.  The  (hamefulnefs  of  departing  from  God 
 and  difobeying  his  laws,  appears  from  the  confi- 
 deration  of  the  horrid  ingratitude  of  the  (inner. 
 Amongft  men  there  can  be  no  higher  reproach 
 than  to  be  thought  ungrateful  :  he  that  forgets 
 the  kindnefs  of  a  friend,  and  is  not  moved  by 
 goodnefs,  is  juftly  accounted  a  monfter,  and  ut- 
 terly void  of  the  leaft  feeds  of  honour  and  gene- 
 jsofity.  How  bafe  and  abandoned  muft  finners 
 then  be,  whofe  hard  and  ftupid  hearts  are  not 
 melted  or  foftened  by  the  unbounded  goodnefs  and 
 grace  of  our  merciful  God  ?  He  made  us  at  firft 
 but  a  Uttle  lower  than  the  angels  who  excel  in 
 ftrength,  and  crowned  us  with  glory  and  honour, 
 he  beautified  us  with  the  ornaments  of  innocence, 
 2nd  was  himfeif  om  chiefeft  joy  ;  when  we  came 
 out  from  our  Maker's  hands,  there  was  no  defor- 
 mity or  feed  of  dilQdfe  and  decay  in  our  bodiea, 
 nor  ihfi  fmalfeft  blemift  in  the  foul,  no  clouds 
 hung  over  our  underftanding,  nor  any  rebellious 
 pailions  paged  in  our  breads;  he  gavs  us  a  confer- 
 ence that  enjoyed  the  fereneft  calm,  we  had  rro 
 enemy  to  fear,  all  the  hofts  of  heaven  were  our 
 friends,  and  we  were  lords  of  every  thing  elfe 
 that  we.  had  to  do  with.     Thefc  are  fame  of  the 
 
 tefts 
 
and  confounded  bccanfe  of  Sin.  2  7  sf 
 tefts  of  his  original  bounty,  and  when  we  wilfully 
 threw  away  this  crown,  as  if  we  had  fcorned  the 
 divine  goodnefs,  and  fo  forfeited  all  title  to  his 
 favour,  and  were  expofed  to  his  wrath,  he  in 
 mercy  forgave  our  folly,  and  amazed  heaven  it- 
 felf  by  a  myftery  of  love  to  miferable  finners  : 
 c<  God  was  manifefted  in  the  flefh,  he  bore  our 
 "  griefs,  was  acquainted  with  all  our  infirmities,. 
 cc  and  fufFered  the  punifhment  of  our  tranfgrefli- 
 4C  ons  in  his  own  body  upon  the  crofs."  Mon- 
 ftrous  ingratitude  !  to  rebel  againft  fo  good  a  God 
 and  merciful  a  Father,  to  fin  againft  fo  aftonifh- 
 ing  love,  and  reje£t  and  affront  fuch  a  Saviour  ; 
 for  us  who  name  the  name  of  this  gorious  Redeem- 
 er, and  know  what  he  did  and  fuffered  for  us, 
 to  join  with  his  enemies,  and  crucify  him  eve- 
 ry moment  afre(h  by  cleaving  to  our  fins.  Surely 
 every  grone  of  our  Saviour,  and  each  drop  of  blood 
 he  fweated  when  the  Father  laid  our  iniquities- 
 upon  him,  may  raife  a  blu(h  in  the  foul  of  a  fin- 
 ner  or  a  cold  languifhing  Chriftian  :  and  the  fi- 
 nifhing  part,  his  death  upon  the  crofs,  may  coverr. 
 with  confufion  and  fhame,  the  fmalleft  degree  of 
 confidence  and  vanity,  make  us  confounded,  and 
 never  open  our  mouth  any  more,  fmcee  ven  yet  he 
 is  pacified  towards  us. 
 
 The  fecond  head  I  propofed,  was  to  offer  tome . 
 confiderations,  the  meditating  upon  which  tends 
 to  give  us  the  deeper  impreflions  of  the  exceeding 
 fhamefulnefs  of  fin,  and  toperfuade  us,  when  we* 
 c<  remember  our  iniquities,  to  be  confounded  and 
 cc  never  to  open,  our  mouth  any  more."  And 
 though  this  be  much  the  fame  with  the  former 
 head,  yet  I  chufe  to  propofe  them  diftincTiy,  be- 
 eaufe  what  I  am  now  to  fay  will  ferve  alfo  for  di- 
 rections, in  order  to  our  attaining  this  frame  of 
 fgirit  recommended  in  the  text. 
 
 B.  Let 
 
ij6  TVe  ought  to  be  afkamed 
 
 i.  Let  us  caft  up  our  eyes  to  heaven,  and 
 take  a  view  of  the  pure  unwearied  fervices  that 
 are  there  paid  to  our  God.  The  angels  fing  his 
 praifes,  and  faint  not  to  eternity;  they  are  all  on 
 fire  with  divine  love  which  never  cools  or  decays, 
 and  are  fwift  as  the  wind  to  execute  the  pleafure 
 of  their  king,  and  Readier  than  the  firmeft  moun- 
 tain inperfevering  obedience  to  his  commandments. 
 How  may  we  blufh,  not  only  at  our  grofler 
 crimes  ;  but  even  when  we  compare  with  their 
 iervices  our  higheft  acts  of  love  and  mod  raifed 
 devotions  ?  even  when  fitting  at  our  Redeemer's 
 table,  ours  are  languifhing  and  heavy,  and  at  the 
 belt  make  but  a  flow  flight  to  heaven  ;  and  yet 
 we  are  under  as  great  obligations  to  God  as  they, 
 and  are  more  nearly  concerned  in  the  love  of  the 
 Uteffiah.  Should  a  company  of  thefe  heavenly 
 hofts  come  into  our  afTemblies,  and  in  their  ele- 
 vated {trains  fing  the  glory  and  grace  of  redeem- 
 ing love,  and  the  peace  thereby  beftowed  upon 
 men,  how  would  thofe  look  us  out  of  countenance, 
 that  have  fo  cold  affections,  and  a  heart  fo  little 
 infpired  with  gratitude,  though  we  have  far  more 
 peculiar  reafons  to  praife  and  adore  the  Redeemer 
 than  they,  whefe  nature  he  did  not  take  upon 
 him,   ana  whofe  fins  he  never  expiated? 
 
 Ought  we  not  to  blufh,  even  for  the  defects  of 
 ©ui  fervices,  when  we  confider  that  the  angels 
 we  are  undd  the  fame  head  Jefus  Chriit,  "  of 
 t;  whom  the  whole  family  in  heaven  and  in  earth 
 <w  is  named,"  Eph.  3.  15.  And  the  angel  tells 
 Jv.hn,  that  he  is  u  his  Fellow- fer van t:*9  but  ah  ! 
 how  vaftiy  c!o  they  outrur?  us  ?  In  one  moment  they 
 go  farther  in  obedience  to  God  than  we  are  able 
 ing  our  whole  lives.  _And  are  they  and  we 
 of  the  fame  family,  and  fellow- fervants,  what 
 confufion  may  cover  our  faces,  not  only  when  we 
 lift  up  our  eyes  to  God,  but  when  we  look  at  the 
 
 cherub 
 
and  confounded  becaufe  of  Sin.       277 
 
 cherub  and  feraph,  and  compare  their  burning  zeal 
 and  eternal  activity  with  our  lazinefs  and  indiffe- 
 rency  in  the  fervice  of  our  common  Lord  ?  Let 
 us  then,  for  fhame,  lament  our  wearinefs  and 
 weak  love,  and  by  vehement  defires,  and  con- 
 ftant  endeavours  afpire  unto  heaven,  that  there 
 we  may  run  in  a  more  equal  pace  with  thefe  our 
 fellow-fervants,  and  with  as  loud  fongs,  and  as 
 vigorous  a  love  as  theirs,  unwearied  fing,  "  Sal- 
 "  vation  to  our  God  whofitteth  upon  the  throne^ 
 4C  and  to  the  Lamb." 
 
 2.  In  order  to  imprefs  us  with  a  deep  fenfe 
 of  the  (hamefulnefs  of  fin,  at  leaft  in  us  who  pro- 
 fefs  to  be  Chriftians,  and  refolve  to  name  that  ho- 
 ly name  ;  and  how  difgraceful  it  is  in  us,  to  be 
 flaves  to  the  devil,  or  ever  to  comply  with  the 
 leaft  of  his  commands  ;  confider  the  relation  we 
 ,hope  one  day  to  ftand  in  to  thofe  infernal  fpirits^ 
 "  Know  ye  not,"  faith  the  apoftle,  1  Cor.  4.  3. 
 iC  that  we  (hall  judge  angels?"  And  are  Chri- 
 ftians to  fit  with  their  exalted  Saviour  in  pronoun- 
 cing the  final  fentence  upon  devils  and  wicked 
 men  ;  then  how  infamous  muft  it  be  for  us  to 
 fuffer  them  now  ever  to  lord  it  over  us  ?  Do  we 
 hope  to  exercife  dominion  over  them  in  the  mor- 
 ning of  the  refurre£tion,  and  fhaJl  we  now  truckle 
 to  their  pleafure,  we  who  are  joined  to  a  head 
 that  has  laid  them  conquered  at  his  feet,  and  will 
 at  length  banifh  them  into  everiafting  darknefs  ? 
 We  would  abhor  the  thoughts  of  ever  admitting; 
 the  devil  or  any  of  his  works  to  the  fmalleft  de- 
 gree of  our  fellowfhip,  or  abide  their  company, 
 and  be  afbamed  and  confounded  that  we  have 
 done  it  fo  much,  if  we  coniider  the  dignitv  cf 
 a  Chriftian,  and  the  debafednefs  of  a  devil.  What 
 a  reproach  is  the  leaft  fervice  that  can  be  done 
 to  thefe  apoftate  fpirits,  by  thofe  who  hope  they 
 fhall  be  crowned  with  glory  and  honour,  while 
 
 thefe 
 
278  JVe  ought  to  be  a  foamed 
 
 thefe  (hall  come  trembling  before  them  to  receive 
 their  fentence  ? 
 
 3.    For    this   purpofe,    confider   the   end   of  a 
 Ghrtfttan's  courfe,   "   a  kingdom    wherein  dwel- 
 "  leth   righteoufnqfs  and   peace."     Muft   it  not 
 be  ihameful  and  rhe  greateft  reproach,  for  a  per- 
 fon  who  hopes  one  day  tofwim  in   l<    thefe  rivers 
 M  of  pleafures   that  are   at  God's   right  hand," 
 and  to  fpend  an  eternal  life  in  the   midft  of  that 
 <c  fulnefs  of  joy  which  is  in  his  prefence,"  to  be 
 captivated    with   the   trifling    allurements   of  fin 
 and  fenk,  which  are  fo  infinitely  below  our  pur- 
 fuit  ?     It  was  not  fo  indecent  and  mean,  for  the 
 emperor  of  Rome  publickly  to  play  the  fiddler, 
 and  glory  in  it,    though  all  men  thought  that   an 
 unbecoming  employment  of  heroes,    a  difgrace 
 to  his  character,  and  fhameful  to  himfelf ;    as  it 
 is  for  a  Chriftian,   who  pretends  to  have  his  trea- 
 fure  in  heaven,    and    the  profpect  of  being   ever 
 With  the  Lord,    to  con  fume  one  moment's  time 
 upon  the  higheit  enjoyment  which  Satan  and  fin 
 can  offer.      How  bafe  and  fordid   is   it,    for  one 
 that  has   fiich   elevated  views,    and   looks  at  fo 
 noble  a  reward,   to  puddle  in  the  mire  of  fin  and 
 fenfe,    and    be    bufied   with    fuch   childifh   toys  ? 
 for  him  that  is  under  the  power  of  an   immortal 
 life,   to  be  fond  of  perifning  vanities,    which  are 
 fuitable  only  to  the  hearts  that  periih  with  them  ? 
 May  not  we  blufh  and  be  confounded  when  ever 
 we  look  up  to  that  object  of  our  hopes,  thefe  ra- 
 vifhing  joys  that  without  interruption  fpread  them- 
 selves from   the  throne  of  God  ;   when  we  ftoop 
 fo  far  belpvy  them,  and  debafe  ourfelves  in  giving 
 any  fhare  of  our  efteem  and  love  to  this  prefent 
 world  ? 
 
 Laftly,  Let  us  meditate  upon  our  character, 
 and  the  engagements  we  are  under  to  Jefus  Chrift. 
 'We  have  i'vvorn  to  be  his  faithful  foldiers,  to  fight 
 
 acramit 
 
and  confounded  becaufe  of  Sin.        279 
 
 againft  fin  his  greateft  enemy,  and  never  to  de- 
 part from  his  holy  commandments  :  now  what 
 can  be  more  fhameful  than  for  a  foldier  to  betray* 
 his  general,  and  run  over  to  the  enemy  ?  or,  if 
 we  go  not  that  length,  openly  to  apoftatize  from 
 him  ?  How  inglorious  is  it  for  a  foldier  to  be  faint 
 and  cowardly,  and  tofurrender  a  prifoner,  when, 
 had  he  had  courage,  he  would  have  conquered  ? 
 We  ought  to  be  filled  with  confufion  when  we- 
 confider  the  captain  under  whom  we  fight  ;  he 
 does  not  pufh  us  upon  danger  and  death,  and  in 
 the  mean  time  indulge  his.  own  eafe,  or  fhun  the 
 eombate  :  no,  in  his  own  perfon  he  hath  afted 
 and  fufFered  infinitely  more  than  all  his  followers  > 
 he  with  undaunted  courage  encountered  all  the 
 legions  of  darknefs,  and  fainted  not  nor  gave  back 
 when  furrounded  by  enemies  ;  the  united  malice 
 and  power  of  devils  and  wicked  men  did  not  fhake 
 his  conftancy  ;  but  he  glorioufly  4t  endured  the 
 M  crofs  and  defpifed  the  fhame  ;  and,  though  he 
 14  looked  and  there  was  none  to  help,  and  won- 
 "  dered  that  there  was  none  to  uphold,  yet  his 
 "  own  arm  brought  falvation,  he  trode  the  wine- 
 <c  prefs  alone,  and  of  the  people  there  were  none 
 M  with  him."  How  Ihamefuland  diihonourable 
 mult  it  be  to  defert  fuch  a  General,  and  be  faint 
 and  timorous  when  we  have  fo  noble  an  example 
 to  animate  us?  Can  we  ever  again  look  him  in 
 the  face  without  blufhing  ?  or  approach  his  table 
 to  renew  our  vows,  and  '4  mix  ourfelves  with  the 
 ct  armies  of  Ifrael,"  without  confufion  or  face 
 for  our  treacherous  backfliding  ?  Did  the  captain 
 of  our  falvation  put  us- upon  {forming  thefe  iirono- 
 holds  which  fm  hath  erected  in  our  hearts,  be- 
 fore there  was  a  wide  enough  breach  made  in 
 them  ?  Did  he  command  us,  upon  no  better  a. 
 fupport  than  the  llrength  of  our  own  natural  pow- 
 ers, to  oppofe  prevailing  corruptions,  we  might 
 
 hava 
 
2$0  JVe  ought  to  be  ajhavied 
 
 have  fome  excufe  for  yielding  to  fo  terrible  an  e- 
 nemy  :  but  when  by  his  death  he  "  fpoiled  prin- 
 c<  cipalities  and  powers,"  trode  Satin  and  our 
 lufts  under  his  feet,  refilled  all  the  efforts  of  the 
 devil  when  he  himfelf  was  tempted  by  him,  and 
 by  his  victorious  grace  hath  enabled  thoufands  of 
 his  followers  to  be  more  than  conquerors,  how 
 inglorious  muft  it  be  for  us  to  fubmit  to  a  baffled 
 enemy,  and  run  away  from  broken  fcatterecf  foes, 
 when  we  have  nothing  to  do  but  to  "  refift  the 
 "  devil  and  he  will  flee  from  us  ?"  and  to  yield 
 to  the  firft  attack  of  a  temptation,  argues  the 
 greateft  treachery  or  cowardice,  and  muft  needs 
 be  our  fhame. 
 
 Thus  I  have  in  fome  meafure  lhewn  the  (hame- 
 fulnefs  of  fin,  and  offered  fome  proper  fubjefls  of 
 our  meditation,  in  order  to  perfuade  finners  to  be 
 U  afhamed  and  confounded,  and  never  to  open 
 <c  their  mouth  any  more." 
 
 The  third  thing  I  propofed,  was  to  open  up 
 the  force  of  God'o  propofing  the  finner's  being 
 afliarned  of  fin,  as  the  defign  of  his  w  eftabltfhing 
 4C  his  covenant,  and  being  pacified  towards  us," 
 by  (hewing  you  the  power  fuj  influence,  this  tem- 
 per of  foul  hath  upon  a  right  performance  of  all 
 the  duties  God  requires  of  true  penitents:  but, 
 becaufe  I  have  already  fpent  too  much  of  your 
 time,  I  (hall  only  very  fhortly  inftance  this  in  thefe 
 three  graces,  which  are  peculiarly  to  be  exeic.fed 
 when  we  partake  of  the  facrarnent  of  the  Lord's 
 fupper,  and  when  there  God  is  offering  to  be  pa- 
 cifivju  towards  us. 
 
 I.  It  is  our  fpecial  duty,  upon  that  folemn 
 occafion,  to  have  the  mod  railed  and  admiring 
 thoughts  of  the  inconceivable  love  of  God  and 
 Chrift,  and  of  the  inexh.ultible  riches  and 
 freedom  of  his  mercy  in  the  tnyftei )  of  man's  re- 
 demption :  the  giving  him  the  glory  of  thefe  per- 
 fections,. 
 
and  confounded  becaufe  of  Sin.        281 
 
 feclions,  is  the  great  tribute  of  praife  he  then  re- 
 quires of  us.  Now,  nothing  will  more  heighten 
 our  fenfe  and  acknowledgments  of  the  grace  of 
 God,  than  fhame  and  confufion  of  face  becaufe 
 of  fin :  the  blufhing  finner  hath  the  loweft  thoughts 
 of  himfelf,  and  is  filled  with  furprize  and  love 
 that  ever  God  fhould  look  on  fo  debafed,  vile, 
 ungrateful  a  creature  ;  he  is  amazed  at  his  own 
 fhame,  and  at  the  freedom  of  grace  in  covering 
 it  -,  and,  the  more  he  is  confounded  becaufe  of 
 his  iniquities,  the  more  he  exalts  and  admires, 
 with  ravifhing  thoughts,  the  goodnefs  of  a  God 
 he  hath  fo  fhamefuliy  departed  from. 
 
 2.  A  fenfe  of  the  fhamefulnefs  of  fin,  and  con- 
 fufion becaufe  of  it,  hath  a  mighty  influence  up- 
 on a  lively  faith  in  Chrift  Jefus  the  Saviour,  a 
 hearty  embracing  him  for  our  prophet,  prieft  and 
 king,  and  a  "  making  mention  of  his  righteouf- 
 "  nefs,  and  his  only."  It  is  the  impudent  finner 
 akme  who  dreams  of  merit,  and  of  a  righteouf- 
 nefs  of  his  own  :  this  is  very  lively  exemplified  in 
 the  Pharifee,  he  was  not  confounded  becaufe  of 
 fin,  he  had  little  fenfe  of  his  own  guilt  or  the 
 fhamefulnefs  of  it,  and  therefore  he  prefumptu- 
 oufly  boarted  of  his  performances  ;  whereas  the 
 poor  Publican  who  was  "  afhamed  to  lift  up  his 
 "  eyes  to  heaven,"  threw  himfelf  intirely  upon 
 the  mercy  of  God  to  finners,  without  a  thought 
 of  another  remedy. 
 
 Lattly,  Self  denial,  a  taking  up  the  Redeemer's 
 crofs,  and  a  qjuiit  fubmitting  to  all  the  tribulati- 
 ons we  may  meet  with  in  the  way  to  the  king- 
 dom, is  an  eminent  grace,  and  ought  to  be  very 
 vigorous  and  active  when  we  commemorate  the 
 death  of  our  Saviour.  Now,  fhame  and  confu- 
 fion becaufe  of  fin,  hath  a  very  plain  influence 
 upon  the  fuitable  exercife  of  this  grace.  It  had 
 this  effedt  upon  Job,  "  Behold,  I  am  vile,"  fays 
 
 he^ 
 
282  We  ought  to  be  ajhamed 
 
 he,  "  what  fhall  I  anfwer  thee?  I  will  lay  my 
 U  hand  upon  my  mouth,  I  abhor  myfelf,  and 
 "  repent  in  duft  and  afhes."  This  temper  oi  fpi- 
 rit  will  difpofe  us  to  believe  that  God  can  never 
 deal  too  hardly  with  us,  or  punifh  us  more  than 
 our  iniquities  deferve ;  and  it  will  engage  us  cheer- 
 fully to  "  bear  the  indignation  of  the  Lord  becaufe 
 "  we  have  finned." 
 
 I  might  infift,  in  many  inftances,  upon  this 
 fubjzct  \  but,  becaufe  this  difcourfe  hath  been  al- 
 ready drawn  out  to  a  great  enough  length,  I  (hall 
 conclude  it  with  this  one  inference  from  what 
 bath  been  faid. 
 
 Is  {\\\  fo  fliameful  and  fo  difhonourable,  and  the 
 reproach  and  difgrace  of  it  peculiarly  aggravated 
 in  Chrtftians  \  and  is  confufion  of  face  becaufe  of 
 it  (o  necefiary  to  a  right  performance  of  our  du- 
 ties, and  efpecially  our  facramental  ones:  then, 
 let  all  of  us  endeavour  to  remember  our  iniquities 
 this  day,  to  fearch  into  the  number  and  vilenefs 
 of  them  ;  and  to  twit  and  upbraid  ourfelves,  for 
 our  ingratitude  to  our  God  and  Redeemer,  for 
 the  coolnefs  of  our  languifhing  love  and  the  un- 
 dutiful  returns  we  have  made  to  his  mercies,  for 
 the  many  breaches  of  our  baptifmal  and  facra- 
 mental vows,  and  for  our  numerous  fins,  every 
 one  of  them  loaded  with  a  betrayed  Saviour  and 
 the  vileft  perjury.  And  let  us  not  content  our 
 felves  with  a  tranfient  flight  enquiry  into  thefe 
 things,  but  meditate  fo  particularly,  and  with  fuch 
 earneftnefs  upon  them,  till  our  fouls  be  covered 
 with  fliame  and  confufion  becaufe  of  them,  that 
 we  may  be  "confounded,  and  never  open  our 
 46  mouth  any  more  becaufe  of  our  fliame." 
 
 And  let  us  mind  to  forfeke  fin  whereof  we  are 
 afhumed.  "  Surely  it  is  meet  to  be  faid  unto 
 "  God,  I  have  born  chaltikment,  I  will  not  of- 
 "  fend  any  more:    that  which  I  fee  not  teach 
 
 "  thou 
 
and  confounded  becaufe  of  Sin.       28  j 
 
 "  thou  me:    if  I  have  done  iniquity  I  will  do  no 
 
 "  more." 
 
 I  (hall  conclude  this  difcourfe  by  reading  to  you 
 
 the  10th,   nth  and  12th  verfes  of  the  43  chapter 
 
 of  Ezekiel,  which  (hews  us  what  ought  to  be  our 
 mprovement  of  a  fenfe  of  the  fhamefulnefs  of  fin. 
 1  Thou  Son  of  man,  fhew  the  houfe  to  the  houfe 
 4  of  Ifrael,  that  they  may  be  afhamed  of  their  ini- 
 c  quities,  and  let  them  meafure  the  pattern.  And 
 c  if  they  be  afhamed  of  all  that  they  ha/e  done, 
 c  fhew  them  the  form  of  the  houfe,  and  the  fa- 
 c  fbion  thereof,  and  the  goings  out  thereof,  and 
 1  the  comings  in  thereof,  and  all  the  forms  there- 
 c  of,  and  all  the  ordinances  thereof,  and  all  the 
 1  forms  thereof,  and  all  the  laws  thereof:  and 
 ;  write  it  in  their  fight,  that  they  may  keep  the 
 1  whole  form  thereof,  and  all  the  ordinances  there- 
 c  of,  and  do  them.  This  is  the  law  of  the  houfe  ; 
 1  upon  the  top  of  the  mountain,  the  whole  limit 
 •  thereof  round  about  (hall  be  moft  holy  :  behold,, 
 1  this  is  the  law  of  the  houfe." 
 
 3? 
 
 S  E  R- 
 
^84    We  mufl  run  the  Race  fet  before  us, 
 
 SERMON    XIII. 
 
 H  e  b.   xii.   1,2. 
 
 Wherefore,  feeing  we  alfo  are  compajTed 
 about  with  fo  great  a  cloud  of  witneffes, 
 let  us  lay  a  fide  every  weight,  and  the  fin 
 which  doth  fo  eafily  befet  us,  and  let  us 
 run  with  patience  the  race  that  is  fet  be- 
 fore us  :  Looking  unto  J e fits  the  author 
 and  finifher  of  our  faith  ;  who  for  the 
 joy  that  was  fet  before  him,  endured  the 
 crofs,  defpifing  the  fhame,  and  is  fet  down 
 at  the  right  hand  of  the  throne  of  God. 
 
 TRUE  religion  is  in  its  own  nature  fo  con- 
 trary to  the  corrupt  inclinations  of  apoftate 
 mankind,  which  carry  them  to  the  paths  of  ini- 
 quity, that  it  muft  be  extremely  hard  to  perfuade 
 perfons,  fo  deep  plunged  into  the  mire  of  fin  and 
 fenfe,  to  forfake  their  wicked  ways,  and  enter 
 upon  thofe  of  the  divine  life  :  and  after  this  race 
 is  fairly  begun,  there  are  innumerable  difficulties 
 to  be  furmounted,  and  many  dangers  to  be  look- 
 ed in  the  face,  before  we  can  attain  to  the,  end 
 of  it.  The  way  itfelf  is  ftrait  and  narrow,  and 
 hath  no  room  for  our  loofe  defires  to  play  the 
 wanton,  or  for  floth  and  lazinefs  to  ly  down  and 
 indulge  themfelves  :  while  there  is  a  broad  way, 
 which,  by  its  deceitful  allurements,  invites  the 
 unwary  traveller  to  turn  aiide  into  its  eafe  and 
 pleafures.     We  have  a  heart  within  that  is  not 
 
 eafily 
 
looking  to  Jefus  the  Author,  Szc.  285 
 eafily  fixed,  or  animated  with  vigour  in  the  work- 
 ing out  of  its  falvation  ;  and  a  cunning  malicious 
 adverfary,  the  devil,  who  is  fkilful  to  deftroy, 
 and  knows  the  arts  both  of  enticing  with  flatte- 
 ries, and  frighting  with  threats.  And  thefe  weights 
 are  fo  heavy  upon  us,  while  we  try  to  run  the 
 Chriftian  race,  and  fo  many  fins  eafily  befet  us, 
 that  the  confideration  hereof  cannot  but  prove  a 
 grtatdamp  to  our  thoughts,  and  might  juftly  make 
 us  defpair  of  ever  enduring  to  the  end  of  this 
 race,  and  attaining  to  the  prize,  that  glorious  re- 
 ward which  will  crown  the  head  of  the  perfever- 
 ing  conqueror  ;  if  we  had  not,  bleffed  be  God,  as 
 great  encouragements  to  vigour  and  cheerfulnefs, 
 as  we  have  arguments  to  faint- hear tednefs  and 
 defpondency  ;  as  fteady  and  powerful  helps  to  fup- 
 port  us,  as  we  have  dangers  to  frighten,  or  ene- 
 mies to  throw  us  down  in  this  race  ;  and  no  more 
 difficulties  to  encounter,  than  we  have  affiftances 
 to  bear  us  out,  without  any  fear  of  their  failing 
 us  and  proving  deceitful ;  in  a  word,  as  excellent 
 and  enlivening  hopes,  as  we  have  diftra&ing 
 fears  ;  fince  we  are  not  only  u  encompafled  about 
 44  with  fo  great  a  cloud  of  witneiTes,  but  have 
 c<  Jefus  to  look  to  who  is  the  author  and  finiiher 
 <;  of  our  faith." 
 
 I  (hall  at  this  time,  by  the  afliftance  of  God's 
 fpirit,  fpeak  a  little  to  both  thefe.  I  fhall 
 h  at  the  great  difficulties  and  difcouragements 
 
 ich  true  religion  is  accompanied  by,  and  {hew 
 
 .  notwithstanding  thereof,  there  are  very  pow- 
 erful arguments  to  quicken  and  bear  us  up  in  the 
 unwearied  practice  of  it,    and  that  we  have  no 
 
 oil  to  faint  in  our  minds,  from  a  confiderati- 
 on of  the  noble  encouragement  propofed  by  the 
 
 lie  in  our  text :  iht;t  \o  we  m  ty,  at  the  flrne 
 time,  be  awakened  into  care  and  diligence,  by  a 
 view  of  the  bard  (hips  and  dangers  we   may  lay 
 
 our 
 
2  8  6    We  mufl  run  the  Race  fet  before  us, 
 
 our  account  with  in  this  race  which  the  gofpel 
 fets  before  us,  and  yet  be  preferved  from  linking 
 under  the  appreheniions  of  them,  but  may  be  a- 
 nimated,  with  unfhaken  refolution  and  courage, 
 never  to  give  over  till  we  overcome,  and  to  prefs 
 through  death  and  danger,  rather  than  yield  the 
 victory  to  the  enemies  of  our  fouls  and  fall  fhort 
 of  the  mark. 
 
 The  infpired  penman  of  this  excellent  portion 
 offcripture,  having  at  confiderable  length  vindi- 
 cated the  truth  and  beauty  of  Chriftianity,  and 
 the  glory  of  its  author,  from  the  falfe  notions 
 which  the  blinded  Jews  entertained  of  it,  and  de- 
 monftrated,  from  their  own  doclrine  and  inttitu- 
 tions,  that  the  Mofaick  oeconomy  was  not  de- 
 signed to  have  an  unalterable  obligation,  but  plain- 
 ly pointed  forth  its  own  end,  and  that  it  was  at 
 length  to  give  place  to  better  ordinances,  and 
 that  their  "  law  of  a  carnal  commandment" 
 itfelf,  recommended  to  their  faith  and  obedience 
 the  power  of  an  eternal  life,  which  it  umered  in 
 and  prepared  the  way  to  :  he,  in  the  two  or  three 
 laft  chapters  of  this  epiftle,  applies  himfelf  more 
 immediately  towards  the  directing  and  influencing 
 the  practice  of  ferious  Chriftianity,  and  the  dili- 
 gent performance  of  the  feveral  duties  incumbent 
 upon  the  profeffors  thereof. 
 
 In  the  former  chapter,  he  particularly  infifts 
 upon  and  illuftrates  the  great  power  and  efficacy 
 of  faith,  and  lays  before  us  the  admirable  influence 
 it  had  upon  the  lives  of  the  holy  patriarchs,  and 
 the  fuCceeding  heroes  of  the  true  religion,  who 
 thereby  became  fo  bright  examples  of  holinefs  and 
 ftedfaftnefs  in  the  ways  of  God  ;  of  a  generous 
 contempt  of  the  world,  and  all  its  fl  ittering  va- 
 nities and  deiires,  which  breathed  after  a  better 
 country,  that  is,  an  heavenly  ;  and  of  an  exalted 
 fpirit  that  was  not  moved  by  fhame  arid  igno- 
 miny, 
 
looking  to  Jefui  the  Author,  &c.       287 
 
 miny,  nor  conquered  by  perfecutionr  imprifon- 
 ment  and  all  the  torments  of  the  cruelleft  barba- 
 rity. In  the  verfes  which  I  have  read,  he  draws 
 the  inference  from  the  foregoing  account,  name- 
 ly, that  we  ought  to  be  engaged  thereby  to  imi- 
 tate their  example  -,  and  then  fets  before  us  that 
 which  was  incomparably  a  ftronger  motive,  and 
 the  greateft  encouragement  in  Chriftianity,  the 
 confideration  of  "J.efus  the  author  and  finifher 
 "  of  our  faith." 
 
 In  the  text  we  may  fhortly  take  notice  of  thefe 
 things. 
 
 1 .  We  have  therein  a  character  of  a  true  Chri- 
 ftian,  and  his  work  defcribed  to  us,  "  running 
 sc  the  race  that  is  fet  before  him."  There  is  in 
 the  verfe  a  plain  alluiion  to  the  fo  much  celebrat- 
 ed Olympick  games  amongft  the  Greeks,  where 
 there  were  feveral  exercifcs,  in  which  the  eager 
 candidates  employed  all  their  power  and  (kill  to 
 excel  their  rivals,  and  gain  tKe  victory  with  the 
 diftinguifhing  honour  that  upon  fuch  occafions 
 crowned  the  conqueror :  and  to  all  thefe  the  life 
 of  a  Chriftian  is  compared  in  holy  fcripture,  to 
 point  out  its  activity  and  vigour,  the  great  oppo- 
 sition and  numerous  difficulties  which  thofe  who 
 engaged  in  it  were  to  lay  their  account  with; 
 together  with  their  resolution  and  courage  to  ex- 
 ert themfelves  to  the  utmoft,  and  never  give  over 
 till  they  had  overcome  them.  Here  a  race  is  par- 
 ticularly mentioned,  in  managing  which  to  ad- 
 vantage both  ftrcngth  and  diligence  are  necefTary. 
 At  thefe  exercifes  amongft  the  Greeks  there  was 
 a  judge  who  ordered  the  games,  fet  the  laws  to 
 the  contenders  whereby  they  were  to  govern  them- 
 felves,  and  then  adjudged  the  crown  to  the  con- 
 queror, to  whom  Chrift  is  here  compared  ;  and 
 to  this,  the  Chriftian  race's  being  faid  to  be  fet 
 before  us  ieems  to  have  a  reference,  namely,  it 
 
 is 
 
288     We  mujl  run  the  Race  fet  before  i/s, 
 
 is  that  life  and  thefe  exercifes  of  it,  which  are 
 laid  down  to  us  by  the  laws  and  declared  will  of 
 the  great  Judge  Chrift,  who  fets  before  us  our 
 duty,  and  by  his  authority  determines  it.  And 
 as  the  whole  of  our  evangelical  obedience  is  thus 
 compared  to  a  race,  fo  our  performance  of  it  is 
 frequently  held  forth  in  fcripture  by  our  running: 
 thus,  fays  the  pfalmift,  Pfal.  119.  32.  "  I  will 
 "  run  the  way  of  thy  commandments,  when  thou 
 c '  {halt  enlarge  my  heart:"  and  Phil.  2.  16. 
 <c  Holding  forth  the  word  of  life,  faith  Paul,  that 
 c<  I  may  rejoice  in  the  day  of  Chrift,  that  I  have 
 cc  not  run  in  vain,  neither  laboured  in  vain." 
 
 2.  In  the  text  there  is  a  qualification  of  this  our 
 running,  namely,  Patience :  that  we  endure  to 
 the  end,  without  fretting  at  its  length,  or  repin- 
 ing at  the  numerous  difficulties  thereof.  But  of 
 this  I  may  have  occafion  to  fpeak  afterwards, 
 
 3.  We  have  an  argument  to  engage  us  to  the 
 performance  of  what  is  here  recommended  by  the 
 apoftle,  brought  in  by  way  of  inference  from  the 
 numerous  catalogue  of  contenders  this  way,  who 
 had  done  valiantly  and  continued  with  perfeve- 
 rance:  "  wherefore  feeing  we  are  compafTed  about 
 <c  with  fo  great  a  cloud  of  witneffes."  At  the 
 Olympick  games  there  were  perfons  appointed  to 
 ftand  at  the  mark,  to  obferve  who  came  firft  thi- 
 ther, and  accordingly  gave  evidence  as  to  the  con- 
 queror upon  whom  the  crown  was  to  be  bellow- 
 ed ;  and  fuch  were  called  witneffes  :  and  befide 
 them,  ali  the  croud  of  fpedators,  which  on  fuch 
 occaiions  ufed  to  be  very  numerous,  and  thronged 
 on  every  fide,  got  this  name.  And  in  alluiion 
 hereto,  thefe  illuitrious  examples  of  faith  and  pa- 
 tience celebrated  in  the  preceeding  chapter,  who 
 had  now  got  to  the  end  of  their  race,  are  repre- 
 fented  as  witneffes  of  their  fucceffors  in  that 
 courfe,  by  their  prefence  to  animate  the  contend- 
 ers 
 
looking  to  Jefus  the  Author,  &C        289 
 
 crs,  and  quicken  them,  that  by  their  applaufes  they 
 might  hold  out,  and  not  be  faint  or  difcouraged. 
 A  great  number,  a  throng,  is  ordinarily  repre- 
 sented in  different  authors  by  a  cloudy  which  con- 
 fifts  of  an  innumerable  multitude  of  vapours: 
 thus,  to  mention  no  other  inftance,  Ifaiah  pro- 
 phefying,  chap.  60.  of  the  great  croud  of  converts 
 to  the  gofpel-church,  cries  out,  ver.  8.  *'  Who 
 "  are  thefe  that  flee  as  a  cloud,  and  as  the  doves 
 cc  to  their  windows?"  and  thus  thofe  noble  wit- 
 neffes  to  our  behaviour  in  tie  Chriftian  race, 
 "  encompafs  us  round  about,"  and  we  can  look 
 no  where  in  it,  but  they  are  ftraight  in  our  view, 
 and  call  upon  us  to  make  vigorous  advances  to- 
 wards the  mark. 
 
 4.  We  have  a  neceflary  mean  of  running  fo 
 as  to  gain  the  prize,  and  follow  thefe  eminent  ex- 
 amples, V  laying  afide  every  weight,  and  the  fin 
 4t  which  doth  fo  eafily  be  let  us."  It  was  ordina- 
 ry for  the  contenders  in  the  Olympick  games,  di- 
 ligently to  prepare  themfelves  beforehand,  and, 
 in  particular,  carefully  to  rid  themfelves  of  every 
 weighty  thing  which  might  be  a  hindrance  to 
 then,  and  to  render  themfelves  as  asfile  and  !ig;ht 
 as  might  be  :  fo  that  they  ufually  threw  oft  their 
 very  garments,  that  they  might  be  no  ways  in- 
 cumbered in  their  running.  And  agreeably  here- 
 to, Chriitians  are  commanded  to  4t  lay  afide  eve- 
 c<  ry  weight"  that  could  prove  a  clog  to  heavenly 
 defires,  and  a  burden  to  the  foul  when  it  was 
 moving  from  the  earth  towards  a  better  country, 
 and  that  had  a  tendency  to  weigh  us  down  to 
 this  world,  or  weaken  our  ftrength  and  refolution 
 in  vigorous  advances  to  the  mark,  namely,  a  per- 
 fection of  holinefs  and  blifs  in  the  falvation  of  our 
 fouls  ;  fuch  as  all  earthly  mindednefc  and  a  love 
 of  its  pleafures,  debafed  affections  which  are  ena- 
 moured with  the  fading  charms  of  temporal  vani- 
 
 VOL.   II.  N  tics, 
 
zyo    We  mujl  run  the  Race  fet  before  us, 
 
 ties,  and  the  purfuits  of  riches,    honours  or  de- 
 lights,  which  have  their  habitation  here  below. 
 
 "  The  fin  that  eafily  befets  us,"  may  either  be 
 underftood,  as  it  is  in  our  tranflation,  in  an  ac- 
 tive fenfe,  namely,  that  which,  though  not  very 
 burdenfom,  yet,  might  prove  entangling  to  a 
 runner ;  as  light  garments  fometimes  do  when 
 moved  and  blow7n  about  by -the  wind  :  and  fo 
 hereby  may  be  defigned  any  of  thefe  many  flatter- 
 ing vanities  w7hich  the  devil  may  throw  in  our 
 v/ay,  and  whereby  our  defires  may  be  a  little 
 touched  and  inflamed,  and  confequently  our  vi- 
 gour abated  in  running  ;  as  alfo  thefe  fears  of 
 perfecution  or  contempt,  which  fometimes  come 
 acrofs  the  Chriftian  courfe,  and,  meeting  with  - 
 any  thing  of  a  low  cowardly  difpoiition,  give  a 
 mighty  fhock  to  their  ftedfaftnefs  and  perfeve- 
 rance.  Or  this  phrafe,  st/^sprctf®*,  which  never 
 occurs  in  the  new  teftament  but  in  this  place, 
 may  be  alfo  taken  in  a  paflive  fenfe  :  the  privative  ' 
 of  the  greek  word,  eeV^pis-oJ©*,  in  fome  authors, 
 cxpreflts  a  thing  without  circumftances,  bare  of 
 any  ornaments,  and  w7hich  hath  no  arguments 
 to  fupport  it-;  and  confequently  the  word  as  it 
 lies  m  our  text,  upon  the  contrary,  denotes  a  fin 
 which  is  painted  over  with  fair  colours,  and  at- 
 tended with  enticing  pretences,  and  whofe  cir- 
 cum fiances  are  fo  plauiible  and  goodly  as  to  infi- 
 nuate  and  ingratiate  themfelves  into  our  affections, 
 "  a  fin  well  circumftanced,"  £fjLS^;iav  iwrspircifo,  fo 
 the  original  word  literally  fignihes.  And  in  both 
 thefe  fenfes,  what  are  ordinarily  named  our  pre- 
 dominant fins,  feems  to  be  defigned,  namely, 
 fuch  as  in  their  own  nature,  and  fuitablenefs  to 
 our  temper  and  inclinations,  have  the  greateft  in- 
 fluence over  us,  and  make  the  moif.  dangerous  at- 
 tack upon  our  fouls:  and  confequently  it  ought 
 to  be  our  care  to. guard  that  quarter  moft  dili- 
 gently, 
 
Iodine  tj  "Jejhs  the  Author,  !kc.  2^  r 
 gentlv,  and  labour  with  the  greateft  earneftnefs  to 
 mortihe  fuch  endeared  affections,  and  bring  them, 
 under  the  obedience  of  Chrift. 
 
 Lattly,  In  thefe  words  we  have,  of  all  others 
 the  moft  peifuifive  argument  to  vigour  in  "  run- 
 <c  Ring  the  race  before  us  :"  the  nobieit  and  fureft 
 fupport  to  which  we  muft  chiefly  truft,  and  the 
 all-lufncient  help  upon  which  alone  we  fafely  re- 
 ly, and  the  view  whereof  is  indeed  enough  to  raife 
 our  drooping  fpirits,  and  quicken  our  languishing 
 faint  endeavours,  namely,  the  confid-eration  of 
 Jefus  who  is  "  the  author  of  our  faith."  Faith 
 here  feems  not  to  be  reftricled  to  that  ncbie  grace 
 which  is  diftinguKhed  by  that  name,  though  it 
 may  be  peculiarly  referred  to  ;  but  it  may  include 
 all  that  obedience,  and  thefe  duties  which  are 
 comprehended  in  our  running  the  Chriftian  race, 
 together  with  the  prize  which  the  conqueror  (hall 
 at  laft  be  poiTefied  of,  the  "  end  of  our  faith,  the 
 M  falvation  of  our  fouls  :n  and  of  all  this  Jefus  is 
 the  author;  he  by  his  death  and  obedience  pro- 
 cured this  grace,  and  purchafed  our  happinefs,  he 
 "  brought  in  the  everlafting  righteoufneiV  which 
 is  all  our  hope,  and  "  finiihed  tranfgreffion.M 
 And  it  is  'v  this  great  apoftle  of  our  profeiTion," 
 who  proclaims  the  doctrine  of  faith,  and  engages 
 us  to  hear  and  obey  it :  it  was  he  that  paved  the 
 way,  by  running  alongft  which  we  may  gain  the 
 prize  ;  he  fet  up  the  mark  at  the  end  of  it,  and 
 hung  thereupon  the  crown  for  the  conqueror. 
 
 And  he  is  alio  "  the  finiiher  of  our  faith,"  who, 
 as  he  begins  the  good  work,  carries  it  on  to  per- 
 iedion  ;  it  is  he  who  fpirits  us  up  in  our  race  when 
 opprtiied  with  the  numerous  difficulties  of  the 
 way,  and  the  weights  which  cleave  to  us;  ani- 
 mates our  faintnefs  with  unwearied  refolution  ; 
 and  enables  us  to  defeat  any  rival  lufts  and  paf- 
 fiora,  which  drive  to  outrun  grace  and  hclinefs, 
 N  2  .  and 
 
292  We  tmift  run  the  Race  fit  before  us, 
 and  get  more  intereft  in  our  hearts  than  they; 
 and,  as  he  did  of  old  by  the  Egyptians,  he  takes 
 off  the  chariot- wheels  of  our  enemies  that  they 
 move  flowly.  In  a  word,  he  enlivens  us  till  we 
 come  to  the  end  of  our  race,  and  then  declares 
 us  conquerors,  and  with  his  own  hand  crowns 
 our  heads  with  the  beautiful  diadem  he  purchafed 
 fcr  us  by  his  blood.  Upon  this  Jefus  we  are  ex- 
 horted'to  look,  to  confider  and  depend  upon  him 
 as  our  chief  hope,  fupport  and  expectation.  And 
 this  glorious  example  is  propofed  to  us  particularly 
 in  his  courage  and  unmoved  ftedfaftnefs,  which 
 no  terrors  of  death  or  danger  could  in  the  lean: 
 make  him  fhrink  from  :  but,  with  a  fuperior  fpi- 
 rit,  he  not  only  was  not  worfted  by  them,  or 
 overturned  in  his  running  \  but  he  patiently  en- 
 dured and  defpifed,  as  mean  and  inconfiderable, 
 all  the  variety  of  difficulties  and  fufferings  where- 
 by he  was  a  (Faulted.  And  you  know  pain  and 
 contempt,  "  the  crofs  and  the  fhame,"  are  the 
 chief  averiion  of  our  nature,  and  the  great  con- 
 ftituents  of  our  miferies :  and  both  thefe,  in  their 
 higheft  degrees,  perfecuted  and  affronted  him 
 through  the  whole  of  his  life,  and  peculiarly  in 
 his  death,  after  which,  being  exalted  above  the 
 toil  and  labour  of  running,  he  is  for  ever  "  let 
 "  down  at  the  right  hand  of  the  throne  of  God  !" 
 We  have  d\ib9  and  I  (hall  add  nothing  further 
 upon  the  explication,  the  ground  of  this  heroick 
 management  of  our  Redeemer's,  the  argument 
 which  moved  bim  and  kept  life  in  his  refolution 
 .  (i  for  the  joy  that  was  fet  be- 
 "  ft  e  moll  obvious  and  literal  mean- 
 
 ing hereof,  is  that  glorious  exaltation  o[  his  per- 
 fon  in  heaven,  where  he  was  for  ever  to  reign  the 
 head  of  the  redeemed,  and  to  have  the  fubmiffive 
 bow  of  every  knee  in  heaven  and  in  earth.  And 
 this  fcems  to  be  confirmed  from  what  he  is  brought 
 
 in 
 
zing  to  'Jefits  the  Author,   &c.       293 
 
 in  as  Speaking  himSelf,  Pfal.  16.  where  it  is  fold 
 that,  during  his  mod  grievous  Sufferings,  "  his 
 u  heart  was  glad,  and  his  flefh  did  reft  in  hope  ;" 
 the  reafon  whereof,  and  the  argument  which  flip- 
 ported  him  fo  Sready  and  invincibly  couragious,  is 
 given  us  in  the  latt  verfe ;  u  Thou  wilt  (hew  me 
 ,€  the  path  of  life,  in  thy  prefence  is  fulnefs  of 
 M  joy,  at  thy  right  hand  there  are  pleafures  for 
 14  evermore:"  this  was  "  the  joy  Set  before  him." 
 Others  think  that  the  eternal  glory  of  God  in  the 
 falvation  of  the  church,  and  the  accomplishment 
 of  all  the  counfels  of  divine  wifdom  and  grace, 
 was  the  joy  here  fet  before  him  :  for  this  was  the 
 chief  thing  which  our  Lord  had  in  his  eye,  and  it 
 animated  him  in  all  his  labours.  But,  though  the) 
 full  expofuion  feems  to  be  as  direcTly  intended  in 
 this  place,  yet  there  is  no  occafion  of  Separating 
 them  ;  fmce  the  brighteft  ornament  of  the  maje- 
 fty  of  the  exalted  Saviour's  throne  in  heaven, 
 will  be  the  glory  of  the  amiable  excellencies  of 
 God,  which  fhirie  with  fo  beautiful  a  luftrc  in 
 his  face.  And  the  Satisfaction  he  {hall  take  in  the 
 honour  of  his  Father,  arifing  from  the  falvation 
 of  Sinners,  of  which  he  was  the  captain,  will  be 
 the  mod:  ravifhing  part  in  his  reward  ;  and  this 
 will  make  his  Soul  rejoice  to  eternity,  that  he 
 can  Say  to  the  Father,  as  it  is,  Htb.  2.  13.  u  Be- 
 "  hold,  I,  and  the  children  winch  Gou  hath  gi- 
 (i  ven  me." 
 
 You  See  the  words  which  I  h we  explained  con- 
 tain a  variety  of  Subjects  which  rv.  _  I 
 fpoke  to,   and  afford  matter  for  fe've! 
 I  (hall  only  at  this  time   touch   at   a  f< 
 more  general  purpofes  contained  in   ihefe  words, 
 and  fhortly  do  thefe  three  things. 
 
 I.  I  mail  obferve  two  or   three  general  truths 
 from  them  ;   chiefly  concerning  the  laborious  na- 
 ture and  difficulties  of  the  Chriftian  religion,    a    i 
 N  3  fUl 
 
1 94  W*  ran  ft  run  the  Race  fet  before  us, 
 fhall  (hew  that  notwithstanding  of  thefe,  and  the 
 numerous  difcouragements  we  may  meet  with  in 
 the  paths  of  the  divine  life,  that  we  have  no  rea- 
 ft  ri  to  be  weary  or  faint  in  our  minds  ;  but  to* 
 per  fevere  in  running,  vigoroufly  this  race  till  we 
 come  to  the  end  of  our  courfe,  from  this  confe- 
 deration, that  we  have  6<  Jefus  to  look  to  as  the 
 4t  author  and  finiiher  of  our  faith."  3.  I  (hall 
 draw  a  practical  inference  or  two  from  what  may 
 be  raid. 
 
 I  begin  with  the  firft  of  thefe,  namely,  to  ob- 
 serve two  or  three  general  truths  from  the  text. 
 And, 
 
 In  the  firft  place,  we  may  hence  fee  that  Chri- 
 ftianity  is  far  from  being  a  flothtul  religion,  or  al- 
 lowing any  indulgence  In  a  lazy  inactivity  :  but, 
 on  the  contrary,  requires  the  in  mo  ft  diligence  and 
 application,  a  vigorous  exercifing  every  faculty  of 
 our  fpirit  and  member  of  our  body  in  the  ways  of 
 righteoufnefs.  However  fond  men  may  be  of  de- 
 ceivine  themfelves,  the  dodtrine  of  the  gofpel  does 
 not  flatter  them  with  the  profpeft  of  an  inglorious 
 eafe,  or  even  an  ordinary  labour  and  toil  ;  "  Yet 
 "  a  little  fleep,  yet  a  little  {lumber,"  is  not  to 
 be  expected  by  any  who  heartily  embrace  it ;  but 
 they  mu ft  teibive  to  watch  and  work,  to  be  con- 
 ftantly  employed,  and  that  with  all  their  force  and 
 power,  in  the  labours  of  their  profeflion,  for  this 
 world  is  the  very  field  of  battle  where  we  ought 
 ccnitantly  to  be  bufied  in  the  fight,  till  no  enemy 
 appear,  but  every  one  of  them  be  {lain.  In  hea- 
 ven we  may  promife  our  fouls  an  eternal  fabbath 
 of  reft,  where  tne  fweets  of  enjoyment,  and  the 
 glory  of  a  triumph,  take  the  place  which  here  is 
 poffefled  by  toilfom  endeavours  and  a  fatiguing 
 war:  but  if  we  now  trifle  away  the  proper  feafon 
 in  an  inactive  campaign,  we  are  none  of  Chrift's 
 foidiers,  or  behave  unworthy  of  our  General. 
 
 Hence 
 
looking  to  J e fits  the  Author,  &c.  295 
 Hence  you  fee,  in  our  text,  religion  is  com- 
 pared to  a  race,  where  a  man  muft  not  only  make  . 
 progrefs  as  in  a  leifurelv  journey,  but  move  on. 
 quickly  with  vigour  and  life,  ftretch  every  joint, 
 and  bend  his  whole  force,  that  nothing  get  before 
 him.  And  this  is  illuftrated  with  a  peculiar  em- 
 phaiis  by  the  apoflle's  frequent  alluiion  to  the  O- 
 lympick  games,  which  were  managed  with  the 
 greateft  folemnity  :  it  was  not  an  ordinary  race, 
 where  there  may  be  meaner  candidates  for  a  prize 
 of  no  great  value,  for  there  the  nobleft  youth  of 
 Greece  were  engaged,  and  thofe  of  the  greateft 
 abilities  for  the  feveral  exercifes,  and  that  with 
 an  uncommon  eagernefs  and  the  utmoft  applica- 
 tion ;  for  a  victor  at  the  Oiympick  games  was  at- 
 tended with  a  great  deal  of  glory,  and  gave  the 
 perfon  an  illuftricus  and  diftinguifhed  character 
 through  all  Greece  :  and  fo  the  honour  of  fuch 
 a  conqueft  excited  the  emulation  of  the  contend- 
 ers, and  ftirred  up  their  ambition  to  its  utmoft 
 activity ,  and  fo  they  were  not  only  extremely  di- 
 ligent and  indefatigable  in  the  time  of  the  conteft, 
 but  they  prepared  themfelves  beforehand,  and  took 
 every  mean  that  might  conduce  to  render  them 
 more  agile,  nimble,  and  fit  for  the  work :  they 
 ."  laid  afide  every  weight,"  as  in  our  text,  yea, 
 they  reftrained  their  appetite  to  a  more  than  or- 
 dinary or  otherwife  neceiTary  moderation,  as  the 
 apoftle  informs  us,  1  Cor.  9.  25.  "  And  every 
 "  man  that  ftriveth  for  the  maftery  is  temperate 
 4C  in  all  things,  now  they  do  it  to  obtain  a  cor- 
 ruptible crown,  but  we  an  incorruptible."  And 
 fo  an  allufion  to  this  race  very  elegantly  points 
 out  to  us  how  great  the  diligence  and  labour  of  a 
 Chriftian  muft  be,  and  that  his  life  is  a  very  la- 
 borious employment. 
 
 It  is  true,  there  is  this  remarkable  difference 
 
 betwixt  this  and  the  Oiympick  game,  that  there 
 
 N  4  were 
 
zcj6    JP^e  muft  run  the  Race  fet  before  i/s, 
 
 were  a  great  many  contenders,  one  of  whom  only 
 got  the  crown  ,  but  here  the  honour  is  not  fo  con- 
 fined, and  every  one  who  holds  out  to  the  end  of 
 the  race,  though  he  may  have  been  outstripped 
 by  another,  will  be  pofleffed  of  it :  but  as  to  the 
 greatnefs  of  the  labour  and  diligence  they  are  the 
 fame  5  for  though  our  lufts  and  corruptions,  and 
 a  cunning  devil,  have  no  hope  of  getting  into 
 heaven  where  is  the  prize,  yet  they  are  as  afiiduous 
 and  unwearied  in  their  endeavours  to  retard  our 
 motions,  and  keep  us  fnort  of  the  mark,  as  if  they 
 were  candidates  with  us,  and  are  as  eager  to  ruin 
 our  fouls  as  we  can  be  to  get  the  victory.  And 
 this  is  the  ufe  the  apofrle  makes  of  it,  1  Cor.  9. 
 24.  cc  Know  ye  not  that  they  which  run  in  a 
 46  race  run  all,  but  one  receiveth  the  prize?  fo 
 44  run  that  ye  may  obtain/*  And  the  fame  thing 
 is  held  out  to  us  in  a  great  many  places  of  fcrip- 
 ture,  as  where  we  are  commanded  to  "  ftrive  to 
 44  enter  in  at  the  ftrait  gate,  and  to  work  out  the 
 44  work  of  our  falvation  :"  which  work,  as  in 
 our  text  it  is  called  a  race,  in  other  places  is  com- 
 pared to  the  being  engaged  in  "  a  great  conflict," 
 Col.  2.  J.  to  4ft  fighting  the  good  fight  of  faith, " 
 I  Tim.  6.  iT.  and  to  c<  wrettjing  againft  princi- 
 44  palities  and  powers/'  Epfeef.  6.  12. 
 
 So  that  you  fee  what  you  mult  refolve  upon, 
 if  you  be  Chriitians,  and  what  is  neceffary,  be- 
 fore we  can  have  any  pretenfions  to  that  charac- 
 ter:  we  muft  never  dream  of  indulging  our  eafe, 
 or  thinking  to  fit  down  when  once  we  have  en- 
 tered in  at  the  ftrait  gate  ;  but,  after  that,  un- 
 wearied run  in  the  narrow  path,  and  fhun  no  la- 
 bour and  toil,  however  fatiguing  it  may  prove, 
 if  it  can  tend  to  advance  us  in  our  race.  Not  on- 
 ly, if  we  be  iincere  Chriftians,  rnuit  we  refolve 
 to  be  making  conftant  progrefs  in  holinefs,  walk- 
 ing on  in  thefe  paths ;  but"  we  muft  do  more,  en- 
 deavour 
 
looking  unto  JeJUs  the  Author,  Sec.     297 
 
 deavour  to  run  in  them,  fet  no  bounds  to  our 
 ftriving  this  way  ;  but,  like  the  racers  in  the  O- 
 lympick  games,  exert  our  ftrength  and  vigour, 
 that  we  may  come  as  foon  as  poffible  to  the  end 
 of  our  race.  And  it  is  as  unfeemly  and  ridicu- 
 lous for  a  Chriftian  to  neglect  this,  and  take  a  lit- 
 tle (lumber,  as  it  would  have  been  for  one  of 
 thefe  runners,  to  fit  down  and  trifle  away  his  op- 
 portunity by  fome  vain  amufement,  while  his  ii- 
 vai  was  treading  hard  upon  his  heels,  and  in  a  fair 
 way  to  rob  the  inglorious  flothful  candidate  of  the 
 victory  :  let  all  of  us  then  be  thus  careful  to  "  ex- 
 M  ercife  ourfelves  unto  godrmefs."     But 
 
 In  the  fecond  place,  I  take  notice  from  the 
 text,  and  this  will  confirm  the  preceeding  truth, 
 namely,  that  the  Chriftian  race  is  crouded  with 
 difficulties  and  dangers,  full  of  difcouragemeirs 
 which  are  apt  to  difpirit  the  runner,  and  make  him 
 faint ;  and  there  are  u  dens  of  lions,  and  moun- 
 4;  tains  of  leopards'*  in  the  ways,  ready  to  fright 
 and  turn  him  backwards.  This  is  plainly  point- 
 ed out  in  the  weights  which  cleave  fo  fait  to  us* 
 in  the  "  fin  which  eafily  belets  us,"  and  in  pati- 
 ence's  being  recommended  to  us,  which  {hews, 
 that  there  are  a  great  deal  of  hardfhi.ps  which  ren- 
 der that  frame  of  fpirit  fo  neceffary.  And  indeed 
 this  is  plain  from  the  nature  of  the  thing  j  how 
 incomparably  difficult  rnuft  it  be,  think  you,  to 
 attack  numerous  lufts,  that  have  been  for  a  long 
 time  rampant  without  any  reitraint,  and  have 
 been  ufed  to  the  rnaftery  over  us  -y  and  which,  to 
 fpeak  fo,  are  not  in  an  equal  field  of  battle,  but 
 covered  with  inacceftible  intrenchments,  for  they 
 have  gat  the  pofTeffion  of  our  hearts,  and  hive 
 fortified  innumerable  ftrong  holds  of  iniquky  therer 
 which  mult  be  pulled,  down  by  the  Chriftian  : 
 while  he  is  naturally  (0  lazy  ;  and  hath  too  en- 
 deared ties  to  his  "  right  hand  and  risiht  eve  fins,"" 
 N   5 
 
298    We  mil  ft  run  the  "Race  fet  before  us, 
 
 to  tear  himfelf  willingly  from  their  embraces  ? 
 how  hard  a  thing  is  it  to  "  bring  into  captivity 
 c<  every  rebellious  thought  under  the  obedience 
 <c  of  Chrift,"  to  ctrb  our  paffions  that  are  deep- 
 ly rooted  in  our  natures,  and  made  furious  hv  a 
 \on<y  indulgence.  Solomon  tells,  Prov.  16.  32. 
 M  He  that  is  flow  to  auger  i  better  than  the  migh- 
 t;  ty,  and  he  that  ruleth  his  fptrtt  than  he  that 
 44  ttketh  a  city  :"  and  if  the  conquer!  ce  fo  glo- 
 rious, it  miifl  readily  be  both  difficult  and  dan- 
 gerous. -  And  indeed  it  mqft  be  both  laborious 
 and  hazardous  to  *'  fight  .gainfVfpiritual  wicked- 
 "  neffcsj?*  anil  engage  in  war  with  fo  cunning, 
 mdefatiejabk  and  powerful  an  enemy  as  the  devil 
 is,  whole  diligence  is  quickened  by  his  hellifh  ma- 
 lice ^nd  hcttred,  and  directed  by  his  long  experi- 
 ence in  defhoving  ;  who  hath  fo  many  legions  of 
 he  1  at  his  command,  fuch  a  croud  of  luits  and 
 mis,  as  are  drunk  with  the  blood  of  fouls, 
 and  ilfed  to  entice  or  fright  them  into  the  pit  of 
 perdition* 
 
 Befides,  this  mightily  heightens  the  danger  of 
 a  Christian  in  running  his  race,  and  the  difficul- 
 ty of  religion*  that  we  "  fojourn  in  Mefech,  and 
 4C  dwell  in  the  tents  of  Kedar,"  have  our  abode 
 in  a  piefcnt  evil  world;  and  (o  mud  fight  upon 
 the  enemy's  ground,  which  he  is  throughly  ac- 
 quainted with,  knows  all  the  fa&res  and  traps  in 
 it,  and  the  places  where  he  may  gain  moft  ad- 
 vantage over  fouls,  and  is  fkilful  in  ilratagems  to 
 draw  them  into  their  ruin.  This  world  is  a  val- 
 ley of  tears,  where  every  thing  is  a  friend  to  our 
 corruptions,  and  an  enemy  to  godlinefs;  its  favours 
 and  frowns,  ics  allurements,  pleafures  and  ter- 
 rors, the  force  of  its  evil  communication,  and 
 the  influence  of  an  univerfal  example,  all  Confpire 
 in  retarding  us  in  running  our  fpiritua!  race,  weigh 
 us  down  to  the  world,  or  throw  fame  one  deceit- 
 ful 
 
looking  unto  Jcfus  the  Author,  &c«  299 
 ful  vanity  in  the  way  or  other,  which  is  ready  to 
 captivate  our  imagination,  and  divert  U3  from 
 our  heavenly  purfuit. 
 
 And  if  none  of  all  thefe  prove  effectual,  he  hath 
 perfecution  and  death  to  ailift  him  ;  the  abandon- 
 ing of  our  edfc,  health,  riches,  and  profperity  as 
 to  temporal  things  ;  and  all  the  miferies  our  bo- 
 dies can  be  fubjeel  to,  imprifonment,  poverty, 
 torture,  and  then  death  itfelf:  which,  it  muft  be 
 owned,  are  mighty  difficulties,  very  {hocking  to 
 human  nature  ;  and  a  great  prejudice  againft  run- 
 ning in  a  race,  where  a  man  muft  expeel  to  meet 
 with  all  thefe  dreadful  adverfaries,  and,  before  he 
 begins,  refblve  to  take  up  his  crofs,  and  go  un- 
 dauntedly on  in  it. 
 
 Befide  all  this,  how  difficult  would  this  race 
 appear,  if  we  confidered  how  eafily  we  are  im- 
 pofed  upon  by  falfe  pretences,  and  flattered  out 
 of  the  ftraight  way  ?  "  Thefe  of  our  own  houfhold 
 "  are  our  enemies,"  and  our  very  virtues  them- 
 felves  are  improved  by  our  adverfary  to  enfnare 
 us:  how  often  does  he  difguife  fin,  and,  under 
 their  vizard,  get  them  an  eafie  accefs  to  the  foul, 
 even  when  it  may  be  in  fome  meafune  upon  its 
 guard  ?  How  oft  does  ambition,  vanity  and  felf- 
 love,  lurk  under  a  pretext  of  zeal  for  God  and 
 His  glory,  and  thefe  hellim  fires  of  envy,  malice 
 and  revenge  look  fomething  like  the  heavenly 
 flame  of  love  to  God  and  religion,  and  fo  make 
 their  way  unperceived,  and  cheat  the  foul?  how 
 oft  does  lukewarmnefs  and  a  degenerate  coldnefs 
 put  on  the  cloke  of  moderation  and  wifdom,  co* 
 vetoufnefs  pretend  to  be  frugality,  and  a  profufe 
 fquandering  beautifie  itfelf  with  the  fair  appear- 
 ance of  liberality  ? 
 
 Thus  you  fee  in  a  few  inftances,  for  I  muft 
 not  ftay  upon  thefe  things,  how  laborious  a  Chri- 
 
 ftian's> 
 
300    We  muft  run  the  Race  fet  before  us, 
 
 ftian's  life  is,  how  clofly  furrounded  with  ene- 
 mies, fobttl  and  powerful,  and  that  this  race  is 
 fill]  of  difficulties  and  hazards. 
 
 I  thought  to  have  remarked  in  the  third  place, 
 that  fince  ftich  are  the  nature  and  circumftances 
 of  the  Chriflian  religion*  it  is  highly  reasonable 
 for  us  to  flip  no  opportunity  of  making  advances 
 in  it,  and  negleci  no  mean  for  our  fafcty  and  pro- 
 grefs  ;  and  here  to  have  fhewn  you  (hortly,  what 
 is  included  in  'Maying  afide  every  weight,"  and 
 the  peculiar  watch  we  ought  to  have  upon  H  the 
 "  fin  that  eafily  befets  us;"  together  with  the 
 ufc  that  we  fhould  make  of  thefe  great  examples 
 of  faith  fpoken  of  in  the  former  chapter.  But,, 
 beeaufe  of  your  time, 
 
 I  proceed  to  the  fecond  head,  namely,  to  piove 
 that,  notwithftanding  thefedifficuhies  and  dangers, 
 we  have  abundant  reafen  to  keep  up  our  fpirits, 
 and  not  faint  in  our  minds:  and  here  I  fhall  but 
 touch  at  a  few  of  the  many  and  powerful  fupports 
 and  encouragements  which  are  afforded  us  this 
 way,  by  "  locking  at  Jefus  the  author  and  finifher 
 M  of  our  faith." 
 
 f»  Then,  hereby  we  fhall  fee  that  the  path  of 
 fife*  however  rough  and  uneafy  it  be,  is  not  un- 
 troden :  but  that  all  its  difficulties  have  been  fur- 
 mounted,  and  its  haidfliips  got  over.  Jefus  hath- 
 run  this  race  ;  and  hath  this  peculiar  in  him,  dif- 
 fered from  the  cafe  of  the  patriarchs,  and  others 
 propofed  to  our  thoughts  in  the  former  chapter, 
 that  as  he  never  had  the  leaft  degree  of  faint" 
 heartednefs  or  lazinefs,  but  was  always- animated 
 by  a  divine  courage  and  perfevering  diligence  ;  fo 
 be  met  with  all  the  terrible  variety  of  dangers,, 
 affronts  and  op  po  fit  ion,  which  any  of  the  comtn- 
 ders  for  the  prize  can  poilibly  be  expoied  to  :  he 
 ran  in  the  cougheft  part  of  the  way  to  the  crown  -, 
 
 and 
 
looking  to  Jefus  the  ^Author,  &c.       go  I 
 
 and  thofe  that  would  rob  us  of  that  blifs,  the  le- 
 gions of  hell  and  the  wickednefs  of  men,  bent 
 the  chief  of  their  attempts  and  moft  vigorous  ef- 
 forts againft  him,  that  they  might  retard  him  in 
 his  courfe,  or  fully  the  honour  of  his  victory.  Now, 
 what  a  mighty -comfort  is  it  to  a  drooping  foul, 
 when  finking  under  the  apprehenfions  of  the  in- 
 fuperable  difficulties  of  perfevering  unto  the  end, 
 and  the  fears  of  being  outmatched  by  fo  formi- 
 dable enemies  in  fuch  an  uneafy  path,  to  caft  his 
 eyes  upon  Jefus  who  hath  gone  before  him  and 
 overcome  ;  in  him  to  behokl  the  devices  of  fatanr 
 however  cunning,  turned  into  fooliihnefs,  and  all 
 his  forces  puc  to  a  fhameful  flight  y  and  to  have 
 this  practical  demonftration  that  the  road  is  not 
 unpayable  ?  nor  need  we  defpair  of  running  to  the 
 end  of  it,  when  we  thus  look  at  Jefus  who  hath 
 finifhed  his  glorious  courfe.  Every  ray  of  the 
 majefty  which  furrounds  him  lights  us  alongft  the 
 way,  and  may  kindle  our  refolution  to  attempt 
 it,  feeing,  though  this  work  be  laborious  and  fa- 
 tiguing, yet,  it  may  be  got  through  with  fafety 
 and  honour  ;  and  that,  how  detracting  foever 
 the  thoughts  of  fuch  a  race  may  be  at  the  firft, 
 yet,  they  need  not  fright  us  from  effaying  to 
 run  it. 
 
 2.  In  "  looking  to  Jefus,'*  we  may  not  only 
 know  in  general,  that  the  running  of  this  race 
 fet  before  us  is  not  altogether  impracticable,  and 
 to  be  defp^ired  of;  but  we  hereby  fee  a  bright 
 pattern  and  example  to  direct:  us  in  all  our  fteps, 
 fo  as  we  may  remain  firm  and  unmoved,  without 
 danger  of  being  thrown  down  by  any  of  our  ri- 
 vals, or  failing  of  the  prize.  The  life  of  this  Re- 
 deemer is  free  from  the  fmalleft  blemifh,  (bines 
 with  the  beauties  of  holinefs  and  the  richefl:  trea- 
 fures  of  divine  wifdom  :  nor  is  there  any  defect: 
 in  his  fuccefsful  conduct  in  running  this  race. 
 
 And 
 
go 2  TVe  muj}  run  the  Race,  Sec. 
 
 And  is  it  not  a  great  encouragement,  in  fuch  a 
 difficult  hazardous  path,  to  have  "  a  lamp  to  our 
 *'  feet  and  a  light  to  our  paths,"  \vh"»ch  lays  clear- 
 ly befi  re  us  the  fteps  we  ought  to  tread  in  -,  To 
 as  nefher  to  tumble  over  a  precipice,  or  fall  down 
 in  our  running  ;  to  have  before  our  eyes  the  me- 
 thods whereby  we  may  furmount  every  difficulty, 
 and  come  to  the  end  of  our  race  ?  no  cafe  can 
 poffibl)  happen  fo  hard  and  uneafy,  but  "  look- 
 4C  ing  to  this  Jefus"  will  afford  us  a  fafe  direction 
 how  we  ought  to  manage  in  it :  and  we  may, 
 by  conildering  the  glorious  example,  the  life  of 
 C€  the  apoflle  of  our  profeilion,  become  wifer 
 "  than  the  ancients"  and  all  our  rivals  or  ene- 
 mies in  the  heavenly  race  ;  and,  by  endeavour- 
 ing to  imitate  it,  learn  that  noble  and  uncommon 
 mixture,  of  the  wrifdorn  of  the  ferpent  and  the 
 harmlefnefs  of  the  dove,  and  of  the  courage  and 
 intrepidity  of  the  lion,  and  the  meeknefs  and  pa- 
 tience of  the  filent  Lamb.  $  #  *  «  % 
 
 5* 
 
 *m 
 
 SER- 
 
C     3°3     1 
 
 9 
 
 SERMON     XIV. 
 
 Phil.  3.  13,14- 
 Brethren,  1  count  not  rnyfelf  to  have  appre- 
 hended; hut  this  one  thing  I  do,  forgetting 
 tbofe  things  which  are  behind \  and  reaching 
 forth  unto  thefe  things  which  are  before,  I 
 prefs  toward  the  mark,  for  the  prize  of  the 
 high  calling  of  God  in  Chrifl  jfefus* 
 
 TH  E  firft  attempt  of  the  irreconcilable  and 
 vigilant  enemy  to  the  glory  of  God  and  the 
 happinefs  of  men,  is  to  divert  unthinking  finners 
 from  a  confideration  of  the  infinite  danger,  their 
 rebellion  againft  the  almighty  king  of  the  world  ex- 
 pofeth  them  to  ;  and  of  the  inconceivably  mo- 
 mentous importance  of  a  future  ftate,  where  dwells 
 fulnefs  of  pleafure  and  joys,  or  the  extremity  of 
 mifery  and  wo  through  the  endlefs  ages  :  and  to 
 this  purpofe  he  amufes  them  with  the  follies  of 
 life,  and  flatters  them  into  eafe  and  fecurity,  by 
 the  numerous  vanities  of  a  perifhing  world,  which? 
 he  lays  continually  before  our  eyes,  artfully  dreft 
 up  in  all  their  luftre  and  charms.  How  lamentable 
 is  it,  that  fo  great  a  part  of  mankind  fhould  bj 
 prevailed  upon,  by  thefe  deluding  temptations, 
 to  banifli  God  from  their  thoughts,  and  never 
 think  upon  religion  and  truth,  till  the  flames  of 
 hell  at  length  awaken  them  into  a  fenfe  of  their 
 madnefs,  in  neglecting  them  while  they  had 
 M  accefs  to  the  grace  wherein  we  now  ftand?" 
 
 But  befide  this,  when   the  devil  is  not  able  fo 
 far  to  prevail  upon  others  by  thefe  arts,    as  to 
 
 fup- 
 
g  04     We  mufl  pre/}  towards  the  Mark, 
 
 fupport  fin  in  its  dominion  over  them,  and  keep 
 them  altogether  from  minding  their  chief  bufmefs 
 and  great  intereft,  he  hath  another  envenomed  ar- 
 row In  his  quiver,  whereby  he  wounds  many  fouls, 
 and  too  much  gains  his  wicked  ends,  even  upon 
 fuch  as  have  entered  into  the  Chriftian  life,  and 
 in  fincerity  named  the  name  of  the  Redeemer:  and 
 that  is,  to  lull  them  foftly  into  floth  and  lazinefs, 
 by  perfuading  them  that  they  have  attained  al- 
 ready to  a  lively  enough  faith  and  love,  a  firm 
 enough  title  to  the  purcrufe  of  the  Saviour's 
 blood,  and' that  they  are  in  no  more  hazard  of 
 that  wrath,  from  which  he  makes  them  fancy  that 
 they  have  fled  a  fuffiaent  diitance;  and  by  flat- 
 tering them  into  a  vain  opinion  of  the  progrefs 
 they  have  made  in  the  ways  of  God,  and  the 
 length  they  have  arrived  to  in  thefe  paths  :  fa 
 that  they  may  now  fit  down  quietly  and  enjoy  eafe 
 and  peace,  without  putting  themfelves  to  the 
 trouble  of  purfuing  fin  and  the  devil  any  further, 
 making  a  wider  breach  in  the  ftrong  holds  which 
 they  have  built  in  our  hearts,  or  gaining  a  com- 
 pleter victory  over  the  fpiritual  principalities  and 
 powers  which  war  againft.  our  fouls. 
 
 And  as  this  dangerous  fnare  takes  with  too 
 many,  who,  though  they  begun  well,  foon  turn 
 faint  and  weary,  and,  inftead  of  '*  going  on  from 
 "  itrength  to  ftrength,"  are  driven  further  from 
 the  gates  of  Zion,  or  Hand  ftill  without  making 
 any  advances  towards  them  3  it  is  my  purpofe  at 
 this  time,  by  the  affiftance  of  God,  to  propofe 
 fome  things,  the  ferious  meditation  upon  which 
 mav,  by  his  blefling,  prove  ufeful  to  convince  us 
 that  it  is  abfolutely  neceflVry  for  us,  not  only  to 
 give  our  fouls  to  Chrift,  but,  to  give  them  wholly 
 to  him  ;  not  to  remain  fattened  with  any  mea fares 
 of  grace  and  holinefs  we  may  be  poilefied  of,  but 
 
 to 
 
for  the  Prize  of  the  high  Calling.      305* 
 
 to  ftrive  that  we  may  attain  higher  and  ftill  more 
 exalted  degrees  of  them  ;  to  prove  to  you  that, 
 as  Chriftians,  we  are  obliged  to  be  always  on  the 
 growing  hand  in  the  knowledge  of  God  ;  and  not 
 only  to  be  kindled  with  a  fire  of  love  to  the  Re- 
 deemer, but  to  be  ftill  adding  fuel  to  that  divine 
 flame,  that  it  may  burn  with  the  more  fervent 
 brightnefs,  til!  at  length  it  come  to  fill  the  whole 
 of  our  foul  in  heaven  :  and,  in  a  word,  to  {hew 
 how  reafonable  it  is  for  us  to  fet  no  limits  to  our 
 endeavours  in  religion,  to  be' ftill  going  forward, 
 running,  ftriving,  wreftiing,  till  we  be  made 
 completely  holy  in  the  prefence  of  God ;  "  for- 
 li  getting  thofe  things  which  are  behind,  and 
 tc  reaching  forth  unto  thefe  things  which  are 
 "  before,  to  prefs  towards  the  mark  for  the  prize 
 "  of  the  high  calling  of  God  in  Chrift  Jefus." 
 
 I  fnall  not  take  any  further  notice  of  the  con- 
 text, than  what  may  be  neceflary  for  the  clearer 
 explication  of  the  text.  The  apoftle,  in  the  be- 
 ginning of  the  chapter,  exhorts  thefe  to  whom  he 
 writes,  to  beware  of  the  abfurdand  impious  notions 
 of  the  blinded  Jews,  who  doted  upon  a  righteouf- 
 nefs  of  their  own,  and  fondly  boafted  themfelves 
 upon  their  being  of  the  circumcifion,  though  they 
 were  indeed  utterly  deftitute  of  the  graces,  and 
 fo  deprived  of  the  bleflings  of  that  everlailing  co- 
 venant, of  which  this  circumcifion  was  but  the 
 outward  feal.  This  exhortation  he  illuftrates 
 from  his  own  pra&ice,  and  tnence  proves  that  he 
 was  not  biafTed  by  felf-intereft  in  what  he  fpoke  ; 
 fince  he  had,  in  the  higheft  degree,  himfelf  *li  the 
 advantages  which  any  Ifraelite  cculd  lay  claim  to  : 
 and  were  there  any  value  in  thefe  things,  no 
 man  could  plead  more  merit  or  make  larger  pre- 
 tentions than  himfelf,  who  was  circumcifed  in  the 
 exa&eft  conformity  to  the  law;  "  an  Hebrew  of 
 "  the  Hebrews,"    and  that  of  the  ftr&eft  and 
 
 moft 
 
306     We  mufl  prefs  towards  the  Mart, 
 
 moft  efteemed  feet  amongft  them>  a  pharifcc. 
 But  he  was  fenfikle  of  their  vanity,  abandoned 
 the  thoughts  of  them,  emptied  himfelf  of  his  own 
 righteoufnefs,  and  fled  unto  that  of  God. 
 
 And  he  alfo  expreiTeth  the  confiderable  advances 
 which  he  had  made  in  the  Chriftian  religion  ;  he 
 had  Cs  fufFered  the  lofs  of  all  things  for  his  Saviour, 
 "  and  counted  them  but  dung  that  he  might  win 
 "  him;"  and  it  had  been  his  careful  endeavour 
 "  to  know  him,  and  the  power  of  his  refurrecti- 
 <c  on,  and  the  fellowfhip  of  his  fufferings,  being 
 l€  made  conformable  to  his  death."  And  then 
 he  acquaints  us,  that,  notwithstanding  of  thefe 
 vigorous  endeavours,  and  the  progrefs  lie  made  in 
 tiie Chriftian  race,  it  was  neceiiary  for  him  to  con- 
 tinue his  utmoft  care  and  application  to  this  work ; 
 fince  he  did  not  fancy  himfell  to  be  perfect  as  he 
 ought  to  be,  nor  imagined  that  he  had  attained  to 
 thefe  exalted  meafures  of  faith  and  holinefs  which 
 the  gofpel  commands,  and  the  fincere  follower  of 
 Jefus  is  bound  to  afpire  after  :  and  that  he  ftill 
 wanted  to  be  purified  into  a  fittednefs  for  heaven, 
 and  flood  in  need  of  more  ftrength  that  he  might 
 be  made  meet  for  appearing  before  the  Lord  in 
 Zion. 
 
 And  then,  in  the  words  which  I  have  read,  he 
 lays  before  us  his  own  practice,  and  the  meafures 
 which  he  purfued  from  the  thorough  effectual  con- 
 viction that  "  he  had  not  yet  attained,  nor  was 
 "  already  perfect."  And  in  them  we  may  con- 
 fider  thefe  three  things. 
 
 I.  We  have  the  great  object  of  all  the  apoftle's 
 aims  and  defires,  the  thing  which  he  had  in  his 
 eye,  "  the  mark,  and  the  prize  of  the  high  calling 
 «  of  God  in  Chrift  Jefus." 
 
 The  apoftle  in  a  great  many  paffages  of  his  e- 
 piflles,  and  particularly  in  this  place,  plainly  al- 
 ludes to  the  publick  Grecian  games,  and  in  fpecial 
 
 to 
 
for  the  Prize  of  the  high  Calling.  307 
 to  the  famous  Olympian  games,  which  were  fo 
 extraordinarily  cclebiated  every  where.  They 
 were  managed  with  the  greateft  folemnity,  and 
 the  candidates  for  the  victory  acquired  fo  much 
 glory  by  gaining  it,  that  they  ftrove  with  the 
 moft  active  diligence  and  ardent  vigour  that  they 
 mi^ht  attain  it  :  upon  this  occafion  there  was  a 
 goal  or  mark,  upon  which  hung  the  prize  where- 
 with the  victor  was  to  be  crowned  ;  and  it  was 
 placed  there  to  animate  the  contenders,  by  having 
 it  in  their  full  view,  and  chiefly  becaufe  the  racer 
 who  firft  got  to  this  mark  had  a  title  to  the  prize. 
 
 So  that  by  the  mark  here,  we  are  to  underft and 
 the  perfection  of  purity  and  holinefs  in  heaven, 
 the  feat  of  the  blefled,  that  functuary  of  life  and 
 immortality,  in  which  the  numerous  manfions  of 
 honour  and  blifs  are  placed,  and  wherein,  to  ufe 
 the  phraie,  all  the  diadems  of  glory,  wherewith 
 fuch  as  continue  running  to  the  end  of  the  Chri- 
 ftian  race,  (hall  infallibly  be  crowned,  are  hung 
 up  j  where  is  "  the  prize  of  the  high  calling  of 
 <c  God,"  namely,  that  excellent  and  enduring 
 .  happinefs  which  God  in  the  gofpel  of  his  Son 
 propofes  to  our  hopes,  and  calls  upon  us  to  em- 
 brace, that  incorruptible  crown,  and  the  life  ne- 
 ver to  have  an  end,  which  is  promifed  to  the 
 faithful  followers  of  the  Redeemer.  And  then 
 it  is  "  the  prize  of  the  high  calling  of  God  in 
 M  Chrift  Jefus;"  that  fulnefs  of  joy  which  is 
 the  purchafe  of  his  precious  blood  ;  and  which 
 will  be  fo  inconceivably  complete  and  great,  as  to 
 be  every  way  worthy  of  the  untainted  obedience 
 and  meritorious  fufferingsof  the  Son  of  the  Higheft, 
 and  be  fully  anfwerabk  to  the  death  and  inter- 
 ceilion  of  fo  exalted  a  Saviour. 
 
 '  It  is  obferved  by  fome,  that  in  thefe  games, 
 befuie  the  prize,  there  were  feveral  lefkr  gifts  to 
 be  bellowed  upon  iu«h  as  behaved  thernfelves  man- 
 
 fully, 
 
3  o  8  We  m:<ft  prefs  towards  the  Mark, 
 fully,  though  they  arrived  not  to  the  honour  of  the 
 conqueror,  for  whom  alone  the  principal  prize  was 
 referved :  agreeably  hereto  the  fame  apoftle  fpeaks, 
 I  Cor.  g  24.  "  Know  ye  not  that  they  which  run 
 *'  in  a  race  run  all,  but  one  receiveth  the  prize  r,r 
 And  inallufion  hereto,  the  chief  prize,  3p^V.:;,  in 
 this  place,  as  diitinguifhed  from  the  mark,  vanr'^ 
 by  which,  as  I  have  already  obferved,  we  are  to 
 underftand  heaven,  may  point  out  to  us  that  the 
 apoftie  fet  no  bounds  to  his  divine  ambition,  but 
 had  in  his  eve  an  illuftriouflv  glorious  martfion  a- 
 mongft  the  feats  of  the  redeemed,  and  hoped  to 
 become  a  bright  ftar  in  that  fhining  firmament. 
 
 2.  We  hive  the  apoftle's  management  with  re- 
 fpecl  to  this  mark  and  prize,  "  I  preis  toward  the 
 "  mark."  He  was  not  lazy  or  languid  in  this 
 purfuit,  nor  did  he  waik  at  a  flow  pace  towards  rhe 
 prize  :  but  he  exerted  all  his  ftrength  and  acti- 
 vity, ftretched  himfelf,  and  bended  his  whole 
 force  and  application  to  this  point  \  and  herein 
 did  all  his  wifhes  and  endeavours  centre,  and  that 
 in  a  conftant  uninterrupted  {train,  and  not  only 
 'upon  this  or  that  occafion.  The  Greek  word, 
 Jfam#i  here  tranflated,  I prefs,  fignifies  to  purfue 
 a  flying  enemy,  and  in  this  fenfe  thereof  it  is  very 
 elegantly  and  emphatically  applied  by  the  apoftle. 
 He  looked  upon  the  prize  as  a  thing  which  was 
 not  always  to  remain  in  his  offer,  and  !y  open  to 
 his  attempts  ;  and  therefore  he  the  more  earneftly 
 afpired  afrer  it  ;  and  it,  as  it  were,  flying  faft  a- 
 way  from  him,  fpurred  him  the  more  fervently, 
 and  made  him  exert  all  his  powers,  and  turn  the 
 whole  ftrength  of  his  fpirits  this  way.  This  word 
 alfo  fignifies  to  perfecute,  as  in  the  6th  verfe  of  this 
 chapter.  And  even  this  meaning  of  it  points  out 
 to  us  the  utmoft  vehemency  and  ardor  wherewith 
 the  apoftle  fought  the  prize :  he,  as  it  were, 
 perfecuted  it,    and  gave  it  no  reft  till  it  became 
 
 his 
 
for  the  Prize  cf  the  high  Calling.  309 
 his  portion,  and  he  was  made  meet  for  receiving 
 ib  noble  a  reward.  Like  hereunto  is  the  exhor- 
 tation, Ifa.  62.  6,  7.  "  Ye  that  make  mention 
 c<  of  the  Lord,  keep  not  filence:  and  give  him  no 
 "  reft,  till  he  eftablifii  and  till  he  make  Jerufalem 
 44  a  praife  in  the  earth.'*  And  this  tranflation, 
 "  I  perfecute  or  force  the  mark  and  the  prize," 
 however  odd  it  may  feem,  is  very  agreeable  to  what 
 we  have,  Matth.  2.  12.  "  That  the  kingdom  of 
 •*  heaven,  or  this  prize ,  fuffereth  violence,  and 
 4C  the  violent  take  it  by  force."  All  which  mean- 
 ings of  the  phrafe  confpire  in  this,  to  heighten 
 our  notion  of  the  apoftle's  fervent  concern  and  un- 
 wearied diligence  in  this  important  work. 
 
 3.  We  have  themeafures  the  apoftle  took,  and 
 the  means  he  made  ufe  of  in  order  to  his  thus 
 14  prefling  towards  the  mark.  I.  He  forgot  the 
 46  things  which  are  behind."  I  (hall  afterwards 
 have  occafion  to  notice  one  thing  which  may  be 
 included  in  this  phrafe,  and  therefore  I  fhall  only 
 now  mention  what  feems  to  be  directly  intended 
 by  it;  namely,  the  degrees  of  grace  and  holinefs 
 he  had  now  arrived  at,  the  victories  he  had  gained 
 over  formerly  domineering  fin  and  corruption, 
 the  lufts  and  p^flions  he  had  fubdued  under  the 
 obedience  of  Chrift,  and  the  way  he  had  already 
 run  in  the  divine  life:  thefe  things  were  behind, 
 he  had  now  got  over  them,  and  they  were  forgot- 
 ten by  him  ;  not  as  if  he  banifhed  them  his 
 mory  and  never  meditated  upon  them,  but 
 only  that  he  did  not  look  at  them  through  a  mag- 
 nifying glafs  ;  he  was  fenlible  fhat  notwithstand- 
 ing thereof  ;;  in  many  things  he  eiFended,''  and 
 that  it  mu ft  be  very  great  jolly  in  him  to  fane*/, 
 that  he  had  got  enough  of  religion,  and  run  far 
 enough  in  its  ways;  he  did  not  dwell  fo  long  up- 
 on the  meditation  of  his  attainments  in  grace  and 
 knowledge,  as  to  make  him  forget  that  he  had 
 
 frill 
 
310  We  mu ft  prefs  towards  the  Mark, 
 fti!l  a  great  deal  before  him,  abundance  of  work 
 to  employ  all  his  time  and  abilities,  and  therefore 
 he  reached  forth  unto  the  things  which  are  before, 
 that  is,  to  the  many  remaining  graces  of  the  holy 
 Spirit,  to  the  further  progrefs  and  higher  advances 
 in  every  part  of  the  glorious  character  and  life 
 of  a  Chriftian,  that  were  neceflary  to  make  him 
 meet  for  the  prize,  and  his  arriving  at  the  mark. 
 And  thefe  things  he  reached  forth  unto;  he,  as  it 
 were,  did  not  ftay  till  he  could  come  running  up 
 to  them,  but  ftretched  out  his  hand  to  lay  hold  on 
 them,  and  embraced  every  opportunity  that  might 
 help  to  carry  him  forward  :  jult  like  perfons  that 
 are  ftriving  for  their  life,  to  bear  up  againft  an 
 impetuous  flream,  they  will  not  only  fwim  with 
 all  their  might,  but  will  be  fond  of  the  fmaileft 
 twig,  by  catching  at  which  they  may  be  drawn 
 upwards,  or  at  leaft  keep  their  ground. 
 
 From  thefe  words  thus  a  little  explained,  this 
 dodtrinal  obfervation  feems  natively  to  refult ; 
 namely,  that  it  is  the  duty,  and  a  confpicious 
 part  of  the  glorious  character  of  a  fincere  faithful 
 follower  of  the  Redeemer,  after  he  hath  begun  the 
 divine  life  of  religion,  not  to  remain  fatisfied  with 
 whatever  meafures  of  grace  and  holinefs  he  may 
 have  attained  ;  but  to  "  leave  the  things  which  are 
 €C  behind/'  and,  with  the  utmoft  vigour  and 
 activity,  to  ftretch  himfclf  that  he  may  M  reach 
 "  to  the  things  which  are  before,"  ftill  aiming 
 at  more  exalted  degrees,  till  at  length  he  be  fitted 
 for  receiving  the  prize,  and  for  being  an  inhabi- 
 tant of  that  place,  whence  every  imperfection 
 fleefh  away,  and  is  fucceeded  by  unfpotted  purity 
 and  love. 
 
 You  will  eafily  perceive  how  reafonably  this  ob- 
 fervation is  drawn  from  the "  apoftle's  account  of 
 his  own  management  ;  for  if  he  who  bore  fo  il- 
 luftrious  a  character  amongft  the  Chriftians,  bvir.g 
 
 not 
 
for  the  Prize  of  the  high  Calling.      g  1 1 
 
 not  a  whit  behind  the  very  chiefeft  of  the  apoftles, 
 he  who  had  laboured  to  promote  the  intereft  of 
 the  Meffiah's  kingdom  more  abundantly  than  they 
 all,  whofe  love  to  him  was  fo  ardent,  and  his 
 faith  fo  lively,  that  M  to  him  to  live  was  Chrift, 
 iC  and  to  die  was  gain  ;"  and  who  was  fo  refigned 
 to  the  divine  difpofal,  that  "  he  had  learned  in 
 <c  every  condition  therein  to  be  content :"  I  fay, 
 if  fuch  a  perfon,  not withftanding  of  thefe  admired 
 qualities,  and  fo  elevated  meafures  of  grace,  did 
 not  think  he  hid  attained  or  was  perfect,  but  that 
 a  great  many  things  remained  before  him,  which 
 he  ftill  wanted  and  reached  forth  unto  ;  lam  fure 
 the  tallett  and  mod  flourifhing  Chriftian  amongft 
 our  aflemblies,  being  but  a  dwarf  in  comparifon 
 to  his  ftature  in  Chrift,  hath  much  more  reafon 
 not  to  fit  up  and  reft  upon  what  he  may  have  ar- 
 rived at,   but  unwearied  to  prefs  forward. 
 
 In  difcourfing  to  you  from  this  obfervation,  I 
 fhall,  through  the  divine  affiftance,  do  th^fe  things. 
 
 1.  I  fhall  in  fome  meafure  lay  before  you  the 
 duty  recommended,   and  open  up  its  nature. 
 
 2.  Which  I  chiefly  purpofe  to  infift  upon,  I  will 
 (hew  the  reafonablenefs  and  neceffity  of  it,  and  of- 
 fer fome  considerations  to  perfuade  us  conftantly 
 to  be  making  th^fe  vigorous  advances  in  the  Chri- 
 ftian courfe.  And  then,  if  your  time  allow,  I 
 fhall  draw  a  practical  inference  or  two  from  what 
 fhili  be  diicourfed. 
 
 As  to  the  firft  of  thefe,  I  fhall  ftudy  to  be  fhort 
 upon  it,  and  therefore  I  defign  only  to  touch  at 
 fome  of  the  expreflions  in  the  text  itfelf  to  this 
 purpofe.      And,  * 
 
 1.  The  perfon  who  applieth  himfelf  to  this  du- 
 ty 4C  fofgetteth  the  thing$tfaat  are  behind,"  he  doth 
 not  (well,  after  he  hath  accepted  of  the  great  fai- 
 vati on,  and  perhaps  outftripped  others  in  the  ways 
 of  God,  nor  is  he  blown  up  with  a  conceit  of  his 
 
 at- 
 
3  1 2     We  muft  prefs  towards  the  Murk, 
 
 attainments,  as  if  he  needed  no  more,  and  might 
 here  take  up  his  reft  ;  no,  what  he  hath  already 
 arrived  at,  ferves  only  to  animate  him  to  advance 
 further  :  and  he  fo  far  forgets  what  he  hath  left 
 behind,  as  to  run  with  the  fame  earneftnefs  as  if 
 he  were  but  juft  entering  upon  his  courfe.  He  is 
 like  one  of  the  racers  in  the  Olympian  games, 
 who  does  not  bufy  his  thoughts  with  reflecting 
 on  the  places  he  hath  pa  fled  by,  or  look  back  to 
 fee  how  far  he  is  gone  in  the  courfe;  but  fixes  his 
 fteady  eye  ftraight  on  the  mark,  and  is  fo  fervent 
 in  this  purfuit,  as  only  to  mind  the  diffance  betv/ixt 
 him  and  the  prize,  ajid  is  ready  to  fancy  ftill  that 
 he  is  but  beginning,  and  to  forget  what  he  hath 
 already  performed. 
 
 2.  Some  think  that  by  cc  the  things  which  are 
 <c  behind,"  we  are  alfo  to  underftand  the  piea- 
 fures  and  wifhes  of  his  former  life,  which  engrof- 
 fed  fo  much  of  his  time,  and  bufied  his  cares. 
 He  left  thefe  things  behind  :  for  the  vigorous  Chri- 
 ftian  throws  out  of  the  way  all  the  allurements  of 
 a  prefent  world,  and  the  delights  of  fin  and  fenfe, 
 that  he  may  not  be  retarded  in  his  courfe  by  them. 
 The  victorious  racer,  though  his  artful  cunning 
 competitors  fhould  caufe  to  be  ftrawed  alongft  his 
 way  flowers  and  garlands,  and  fcatter  upon  the 
 road  agreeable  amufements  which  might  entertain 
 him  at  another  time,  yet,  now  he  tr  pon 
 
 them,  does  not  (lay  a  m  n  2nt  to  be  divert*  i  with 
 them,   but  they  all  are  fwalL  up  by  the  view 
 
 of  the  prize  whither  he  is  haftii  <.  So  the  a&ive 
 Chriftian  is  one  who  runs  in  a  fre."  y  courfe  hea- 
 venwards, and  beholds  the  honours,  .  .irts^ 
 the  profits,  the  riches  of  a  prefent  world,  upon 
 which  the  foolifh  extravagantly  dcte  on  every  hand, 
 and  which  the  devil  lays  before  him,  with  fo  in- 
 different an  eye  ;  and  is  fo  little  moved  by  their 
 charms,  that  he  forgets  that  he  leaves  fuch  trifles 
 
 be- 
 
for  the  Prize  of  the  high  Calling.  3  t  3 
 behind,  and  looks  down  upon  them  with  a  noble 
 dikiain  and  difregard.  Thus  he  anfwers  the  truth 
 we  have  obferved,  who  forgetteth  every  thing  but 
 the  glorious  prize  of  the  high  calling  of  God, 
 minds,  values,  and  purfues  nothing  elfe. 
 
 3.  wfc  He  reacheth  to  the  things  that  are  before," 
 he  takes  a  view  of  the  long  way  he  hath  yet  to  run, 
 and  the  amazingly  vaft  diftance  there  is  betwixt 
 him  and  heaven,  the  end  of  his  race,  and  how  far 
 the  fartheft  advanced  faint  is  from  the  perfection 
 of  purity,  which  fpreads  itfelf  over  all  the  inhabi- 
 tants of  that  habitation  of  God's  holinefs  :  and  he 
 beholds  through  all  thefe  divine  paths  which  are 
 before  him,  an  innumerable  multitude  of  Chriftian 
 graces  and  virtues,  or  more  enlarged  meafures  of 
 them  every  where  fcattered  ;  and  he  is  fo  eager  in 
 his  purfuit,  that  he  ftretcheth  himfelf,  and  reach- 
 eth out  his  hand  at  its  full  length,  in  order  to  his 
 catching  hold  of  them,  and  being  helped  on  his 
 courfe  :  and  fo,  as  it  is,  2  Pet.  1.5,  &c.  U  He 
 <c  gives  all  diligence  to  add  to  his  faith  virtue,  and 
 "  to  virtue  knowledge,  and  to  knowledge  tempe- 
 c<  ranee,  and  to  temperance  patience,  and  to 
 "  patience  godlinefs,  and  to  godhnek  brotherly 
 4'  kindnefs,  and  to  brotherly  kindnefs  charity  ;" 
 and  ftudies  not  only  to  have  thefe  things  in  him, 
 but  to  abound  in  them. 
 
 And  to  thispurpofe  the  active  Chriftian  embraces 
 readily  every  opportunity  which  offers  itfelf,   and 
 j  improves  ordinances  and  providences  of  whatever 
 \  kind,   that   he  may  flourifh    in  religion,  and  add 
 I  to   his  fpiritual   ilature.     When   he   beholds   the 
 I  wicked  in  profperity,  and  blooming  fortune  crovvn- 
 I  ing  the  head  of  the  tranfgreflbr,    he   fixes  it  the 
 deeper  in  his  mind,   that  they  cannot  be  very  va- 
 luable goods,  or  worth  any  thing,   which  God  be- 
 flows  on   his  enemies  •,     and   thus  he  is  the   more 
 alienated  from  thefe  iinful  pleafures,  which  are  al- 
 Vol.  II.  O  faun) 
 
3  1 4     T^e  mujl  prefs  towards  the  Mark, 
 
 lotted  as  a  portion  to  thofe  flaves  of  Satan  :  and 
 when  a  fudden  change  of  providence  overtakes 
 them,  and  in  a  moment  blows  away  their  enjoy- 
 ments, he,  with  the  more  lively  defires,  afpires  af- 
 ter nobler  bleflings,  and  the  more  chearfully  leaves 
 things  under  the  fun  to  the  ignorant  and  the  blind. 
 He  "  confiders  all  the  works  of  God,  and  fo  in  the 
 c<  day  of  profperity  he  is  joyful,  and  in  the  day 
 <;  of  adverfity  he  confiders."  He  improves  his 
 meditation  of  the  divine  goodnefs,  of  the  pardon- 
 ing mercy  and  redeeming  love  of  a  Saviour,  to 
 animate  him  into  a  willing  fervice  to  fo  amiable  a 
 matter,  and  to  blow  up  his  love  to  God  in  Chrift 
 into  a  brighter  flame  ;  and  the  views  of  God's 
 perfect  purity,  to  make  him  drive  the  more 
 earneftly  to  be  holy  as  he  is  holy  ;  of  his  inexorable 
 juftice,  and  irrefiftible  power,  to  fright  him  from 
 iin  and  di (obedience.  In  a  word,  the  perfon  who 
 44  reacheih  to  the  things  which  are  before,"  em- 
 ploys all  the  favours  of  providence,  and  alfo  its 
 frowns,  and  every  influence  of  grace,  to  his  be- 
 ing; nude  perfect  and  edifying,  "  till  he  come  in 
 ^the  unity  of  faith,  and  of  the  knowledge  of  the 
 <c  Sen  of  God,  unto  a  perfect  man,  unto  the 
 "  meafure  of  the  ftature  of  the  fulnefs  of  Chrift." 
 4.  Such  a  vigorous  Chriftian  as  would  per- 
 form the  duty  mentioned  in  the  doctrine,  is  one 
 who  prefleth  towards  thefe  things,  and  flee?  quick 
 to  the  mark,  as  the  hungry  eagle  when  haftening 
 to  its  prey:  he  ftretcheth  his  joints,  runs  with  all 
 his  mi<'ht,  fweats  and  labours  in  this  wTork  ;  his 
 eye,  his  mind,  his  wifhes  and  endeavours,  and 
 his  very  foul,  are  all  fixed  upon  "  the  prize  of  the 
 4t  high  calling  of  God:"  to  this  he  makes  every 
 other  purpofe^yicld,  for  he  feeksfirft,  the  firft  in 
 time,  and  with  the  chief  diligence  and  care,  "  the 
 *4  kingdom  cf  God  and  his  righteoufnefs  j"  he 
 ufeth  every  mernbei  of  his  bod}'  and  faculty  of  his 
 
 fpirit, 
 
for  the  Prize  of  the  high  Calling.      5  ry 
 
 fpirit,  "  as  inftruments  of  righteoufnefs  unto 
 44  God  :"  and  he  fummons  up  all  the  powers  of 
 his  foul,  and  every  thing  that  is  within  him,  that 
 they  may  contribute  what  they  can  to  put  life  in- 
 to his  motion,  and  add  vigour  and  fwiftnefs  to  his 
 running  towards  the  heavenly  country,  and  ia 
 feeking  this  "  one  thing  needful." 
 
 And  lalUy,  The  perfon  we  are  fpeaking  of,  fets 
 no  other  bounds  to  his  endeavours  and  diligence, 
 but  the  mark  itfelf,  and  "  the  prize  of  the  high 
 "  calling  of  God."  He  knows  that  he  is  com- 
 manded to  44  purify  himfelf  even  as  God  is  pure  ; 
 "  to  be  perfect,  thoroughly  furnifhed  unto  good 
 44  works :"  and  therefore  let  him  have  the  higheft 
 attainments  in  holinefs  and  grace  that  ever  any 
 faint  arrived  to  on  earth,  he  refts  not  fatisfied  with 
 them,  nor  will  he  ever  be  fatisfied  with  any  till  he 
 be  as  holy  as  God  commands  him,  till  he  fmg  the 
 praifes  of  his  King  and  Redeemer  in  as  loud  fongs, 
 and  with  as  vigorous  a  love  as  the  feraph  and  the 
 cherub.  His  ambition  aims  at  nothing  lower  than 
 to  be  fit  for  joining  in  the  harmonious  confort  of 
 the  hallelujahs  of  glorified  fpints.  And  fo  I  am 
 fure  he  never  thinks  he  hath  g;one  far  enough, 
 and  run  fo  fait  in  the  ways  of  God  as  he  ought 
 while  in  the  valley  of  tears :  and  the  perfon  who  is 
 content  with  any  lefs  faith  or  love  than  this,  and 
 fits  down  upon  what  is  below  it,  without  preffing 
 further,  is  but  a  lazy  Chrifiian,  and  performs  not 
 the  duty  mentioned  in  the  obfervation. 
 
 The  fecond  head  was  to  {hew  the  reafonablenefs 
 and  neceffity  of  this  dutv,  which  we  have  now 
 in  fome  fmail  meafure  explained  ;  and  to  perfuade 
 us  accordingly,  to  be  conftantly  making  vigorous 
 advances  in  the  Chriftian  life,  and  to  be  (till  on 
 the  increafing  hand.  I  can  only  lay  before  you 
 a  few  of  the  firong  and  numbertefs  arguments  on  (o 
 fruitful  a  fubject. 
 
 O  2  7.  Co;- 
 
3  i  6     Tfre  muft  prefs  towards  the  Mark, 
 
 I.  Confider  this  is  the  infeparable  property  o; 
 a  iincere  Chriftian,  and  the  conftant  account  given 
 of  him  in  the  holy  fcriptures  ;  fo  that,  however 
 we  may  flatter  ourfelves  and  fpeak  peace  to  our 
 fouls,  fancying  that  we  have  fled  from  the  wrath 
 to  come,  and  complied  with  the  gofpel-call ;  yet, 
 if  we  be  not  vigorous  and  growing  Chriftians,  'we 
 have  great  ground  to  fear  that  we  are  but  vain  pre- 
 tenders to  that  chara&er,  and  are  yet  "  in  the 
 44  gal]  of  bitternefs,  and  the  bond  of  iniquity. " 
 We  are  affured  that  "  faith  without  works  isj 
 M  dead"  and  to  no  effect.;  and,  in  like  manner, 
 that  faith  and  holinefs  wrhich  ftand  (till  and  in- 
 creafe  not,  can  have  but  little  fpirituality  in  them, 
 if  any  at  all:  thus  the  kingdom  of  heaven  is  very 
 emphatically  compared,  Matth.  13.  31.  "  to  a ! 
 44  grain  of  muftard  feed,"  which,  though  it  be 
 fmall  whenfown,  groweth  "  the  greatefta.mongft 
 44  herbs,  and  becometh  a  tree."  So  agreeably 
 hereto  we  have  a  noble  defcription  of  the  righteous, 
 Pfal.  92.  12,  &c.  4C  The  righteous  fliall  flour iih  ' 
 44  like  the  palm  tree,  he  fhall  grow  like  a  cedar  j 
 44  in  Lebanon:  thofe  that  be  planted  in  the  houfe 
 44  of  the  Lord,  (hall  flourifh  in  the  courts  of  our 
 44  God  ;  they  fliall  bring  forth  fruit  in  old  age, 
 44  they  ihail  be  fat  and  flourifhing."  Regene- 
 rating grace,  and  the  work  of  the  holy  fpirit  in 
 conversion,  plants  us  \n  the  garden  of  life  ;  but 
 then  it  is  with  a  deiign  that  we  fhould  grow  tailer 
 and  more  beautiful  when  there  :  elfe  we  ihall  be 
 tr  an  (planted  into  the  wiiderncfs  of  fin,  and  at 
 lengtfi  be  cut  down  and  caft  into  the  fire.  It  is 
 a  very  remarkable  pafiage,  and  fhews  the  native 
 influence  which  the  beginning  and  feeds -of  grace 
 hath  upon  increafe  therein,  2  Pet.  I.  9.  where, 
 having  exhorted  to  be  flill  adding  one  virtue  and 
 grace  to  another,  he  fays,  4i  But  he  that  lacketh 
 fcw   thefe  things  is  blind  and  cannot  fee  afar  cfF,  and 
 
 44   hath 
 
for  the  Prize  of  the  high  Calling  .  3  1  7 
 7C  hath  forgotten  that  he  was  purged  from  his  old 
 1 "  fins."  So  that  you  fee  it  is  not  fufficient  that 
 r  you  have  fome  fpit  itual  ftrength  ;  for  except  we 
 y*  go  on  from  ftrength  to  ftrength,"  we  can  ne- 
 1  ver  "  appear  before  the  Lord  in  Zion." 
 »  2.  Let  us  confider  to  this  purpofe,  what  is 
 1  the  time  and  feafon  while  we  are  in  this  earth, 
 '  and  we  (hall  find  that  nothing  is  more  reafonable 
 ;  for  us,   than  to  make  further  advances  in  religion. 
 
 No  more  is  expe&ed  of  a  tree  that  hath  arrived 
 5  at  its  full  growth,  than  that  it  (hould  continue, 
 '! without  decaying,  to  bear  fruit  ;  but  the  cafe  is 
 ■quite  different  with  refpect  to  a  young  plant  that 
 1  is  only  fpringing  up  to  maturity  :  now,  our  life 
 jupon  earth  is  a  ftate  of  trial,  and  we  never  at- 
 jtain  to  perfection  till  "  death  be  fwallowed  up  of 
 I"  victory  j"  nor  do  we  partake  of  that  firmnefs 
 |and  ftrength  which  is  neceiiary  for  the  full  growth 
 iof  a  Chriftian,  till  we  be  feated  above  by  the  fide 
 |of  that  "  pure  river  of  water  of  life,  proceeding 
 l44  out  of  the  throne  of  God  and  of  the  Lamb  5" 
 || and  therefore  we  fhould  certainly  ftill  be  becoming 
 
 more  and  more  meet  for  that  happy  country. 
 llThe  true  Chriftian,  like  the  cedar  of  God  planted 
 !  bv  him,    muft  ever  be  increafing  till   be  become 
 
 ■  like  the  tree  in  Nebuchadnezzar's  vifion,  Dan.  4. 
 
 ■  20.  To  which  I  may  allude,  "  The  tree  that 
 I"  thou  faweft  which  grew  and  was  ftrcivr, 
 I  4C  whofe  height  reached  unto  heaven,  and  the 
 ||4t   fight  thereof  to   all   the   earth;     whofe  leaves 
 
 "  were  fair  and  the  fruit  thereof  much :"  fo  the 
 I  believer  muft  never  make  a  ftand  in  holinefs,  but 
 I  be  ftill  growing  in  grace,  and  the  knowledge  of 
 I44  God  our  Saviour,''  till  his  height  reach  unto 
 I  heaven,  and  he  be  as  holy  and  pure  as  the  blefied 
 
 fpirits  there,  who  never  wander  from  their  duty 
 i  nor  languilh  in  their  love.     And  this  is  the  very 
 
 defign  of  the  gofpei  of  Chrift  5  it  was  never  in- 
 tended 
 
j  I  8      fy'e  itiuft  pre/}  towards  the  Mark, 
 
 tended  to  flatter  men  in  their  lufts,  or  indulge 
 them  in  lazinefs  and  imperfection. 
 
 It  is  true,  we  owe  to  the  grace  of  God  and  the 
 Mediator's  righteoufnefs,  that  our  weak  fervices 
 and  low  devotions,  which  at  the  beft  are  earthly 
 and  carnal,  fnould  ever  be  accepted  of  God  ;  and 
 hc.d  he  required  perfect  holinefs  from  us  as  a  ne- 
 ceffary  condition  of  our  forgivenefs,  we  muft 
 have  periihed  for  ever  in  our  iins  :  but  then,  we 
 are  to  remember,  that,  though  he  in  infinite  mer- 
 cy does  not  reject  gafpeHincerity,  yet  he  accepts 
 it  only  fiem  fuch  as  honeftly  endeavour  after  a 
 more  exalted  purity,  and  prefs  forward  that  they 
 may  be  "  without  fpot  or  wrinkle,  biamelefs 
 44  and  unreproveable  in  love/'  Nor  can  there 
 be  a  more  provoking  affront  done  to  the  grace 
 of  God,  than  to  imagine  that  it  gives  us  the 
 final  left  encouragement,  to  reft  fatisfied  with  any 
 thing  !efs  than  finlefs  obedience.  So  that  you  fee, 
 except  we  would  abandon  all  hopes  of  being  faved 
 by  Jefus  Chrift,  and  renounce  him  for  44  the 
 44  captain  of  our  faivation,,>  we  muft  ftill  be  grow- 
 ing more  and  more  like  him,  "  to  know  the  power 
 44  of  his  refurreition,  and  the  fellowfhip  of  his 
 Li  fufterings,  being  in  every  thing  conformed  unto 
 4'   him  our  head." 
 
 -?.  Another  itrong  argument  for  vigour  and 
 growing  in  grace,  arifeth  from  the  great  and  pe- 
 culiar hazards  which  attend  the  neglect  of  it. 
 He  that  does  not  increafe  in  religion,  will  not 
 readily  continue  where  he  hath  already  arrived  to; 
 but  is  in  the  extremeft  danger  of  going  backwards,, 
 and  loiing  the  fruit  of  his  former  labours.  We 
 Ihould  not  only  confider  that  we  have  a  long  race 
 to  run,  and  how  great  things  muft  be  done,  be- 
 fore we  can  be  "  prepared  for  the  inheritance  of 
 44  the  faints  in  light;"  but  alfo  reflect  that,  like 
 the  racers  in  the  games,    we  have  others  to  deal 
 
 with 
 
for  the  Prize  of  the  high  Calling.      3  1  9 
 
 with  who  firive  to  get  the  ftart  of  us,  and  it  we 
 ftand  ftill  they  will  obtain  the  viftory,  and  ruin 
 us  eternally.  We  have  ftrong  lufls  and  pailions 
 that  are  ftill  upon  the  growing  hand,  and  they  will 
 ibon  ftifle  a  lazy  religion  that  loves  eafe  and  does 
 not  move  forward  :  and  we  have  a  watchful,  ma- 
 licious cunning  enemy,  the  devil,  who  is  never 
 at  reft,  and  knows  not  what  floth  or  idlenefs  is; 
 and,  if  we  be  not  increafing  in  grace,  and  advan- 
 cing to  perfection,  he  will  not  mifs  the  opportunity 
 of  lulling  us  into  fecurity,  and,  by  degrees,  into 
 a  fatal  ftupidity ;  and  while  we  are  afleep,  he  will 
 be  fortifying  iris  ftrong  holds  within  our  hearts, 
 and  repairing  thofe  which  we,  it  may  be,  former- 
 ly conquered  from  him.  If  once  then  we  have 
 begun  a  religious  life,  and  got  the  victory  over 
 fin  and  Satan,  we  muft  not  reft  there,  elfe  he  will 
 foon  recruit  and  come  upon  us  with  redoubled 
 force:  No,  we  muft  prefs  forward,  pujfue  the 
 more  vigoroufly  our  broken  enemies,  and  not  give 
 them  a  moment  to  rally  again,  and  never  leave 
 any  of  our  lufts  and  paflions  only  half-dead,  elfe 
 they  will  revive  while  v/e  decay;  but  let  us  be  lively 
 in  faith  and  holinefs,  till  we  bring  them  wholly 
 under  fubje£tion.  A  ceffation  of  arms  is  always 
 foolifh  and  dangerous  in  the  Chriftian  warfare, 
 and,  when  once  we  engage  in  it,  we  mould  never 
 lay  down  our  arms,  till  through  our  invincible 
 genera!  we  become  more  than  conquerors,  and  un- 
 der his  conduct  be  brought  fate  unto  glory.  This 
 is  the  true  way  to  bloffom  and  flourifh  in  the  houfe 
 of  our  God,  to  be  prefer ved  from  the  fnares  of 
 Satan,  and  the  deceitfulnefs  of  fin,  and  at  length 
 be  crowned  with  glory,  honour,  and  immortality, 
 which  mail  furround  the  head  of  him  who  endures 
 to  the  end. 
 
 4.  We  mould  be  animated  hereto  from  a  con- 
 federation of  the  glorious  mark,  the  excellent  prize 
 O  4  whither 
 
g:o      7/1  mtiji  prefs  towards  the  Mark, 
 
 whither  we  are  running.  If  we  knew  what  this 
 happinefs  were,  which  God  hath  in  ftore  for  the 
 vigorous  Chriflian,  with  what  hafte  would  we  run 
 to  it,  and  not  make  any  delay?  What  madnefs 
 muft  it  be,  not  to  prefs  with  all  our  ftrength,  and 
 exert  our  utmoft  activity,  for  a  bleiTednefs  that  is 
 above  our  higheft  expectations,  and  fatisfies  our 
 moit  raifed  defires,  where  there  are  no  tears  nor 
 forrow,  no  mixture  of  imperfection,  but  all  is 
 perfect  and  complete \  where  the  pleafures  never 
 lofe  their  re'ifli,  but  are  to  eternity  frefh  and 
 ever  new  ;  where  no  cloud  hangs  over  the  under- 
 Handing,  no  rebellious  paffion  difturbs  the  mind, 
 nor  any  diforder  in  the  affections  ;  where  God 
 fiimfelf  (hall  take  pleafure  in  making  us  happy, 
 and  will  fill  us  with  joys  till  we  can  contain  no 
 more;  where  the  rivers  of  the  purell  delight  will, 
 with  the  ftrongeft  torrent,  overflow  all  our  fouls, 
 and  leave  no  room  for'a  remaining  wifh  :  where 
 we  fhall  dwell  in  the  company  of  thefe  glorious 
 fpirits,  who  all  excel  in  immortal  beauty  and 
 ftrength ;  and  of  our  forefathers,  friends,  and 
 relations  in  Cbriii,  whom  we  loved  upon  earth, 
 all  freed  from  their  feveral  defects  and  imperfections 
 which  made  their  fbciety  lefs  agreeable  while 
 here  below,  and  purified  into  a  futednefs  for  the 
 nobler  endearments  of  a  heavenly  friendfhip:  and, 
 which  is  (till  more  ravifhing,  where  we  fhall  be 
 plunged  into  an  occean  of  eternal  love,  have  God 
 and  the  Redeemer  for  our  Father  and  Friend  ;  and 
 have  thofe  everiafting  arms,  which  keep  the  world 
 from  falling,  and  could  eafily  fhake  the  univerfe 
 into  pieces,  always  underneath  us  to  make  us  happy 
 and  fafe  :  where  we  are  united  to  a  body  that  is 
 lively  and  fpiritual,  fubject  no  more  to  ficknefs  and 
 pain,  nor  in  any  hazard  of  death  and  difloluti- 
 on  !  N'-w  is  not  fuch  a  prize,  this  fc4  high  cal- 
 "  ing  of  God  in  Chrilt,    enough  to  fpur  up  all 
 
 our 
 
for  the  Prize  of  the  high  Calling.     3  2  r 
 
 our  endeavours,  make  us  leave  the  things  that  are 
 behind,   and  prefs  forward  ? 
 
 5.  Let  us  confider  the  general,  under  whofe 
 conduct  we  are  commanded  to  prefs  forward  \* 
 and  this,  if  any  thing,  will  animate  us  to  the  per- 
 formance of  our  duty.  It  is  fomething  excufablc 
 in  foldiers  not  to  be  hafty  in  marching  againft  an 
 enemy,  or  forward  in  the  fight,  if  they  ferve  un- 
 der a  captain  who  is  cowardly  or  inactive,  and 
 by  his  example  rather  induces  them  to  lazinefs 
 than  quickens  them  to  vigour :  but  how  inglori- 
 ous and  fhameful  muft  it  be  for  us  Chriftians,  to 
 be  lingring  behind,  to  weary  of  the  hard&ips  and 
 fatigue  of  this  fpiritual  warfare,  or  ever  to  turn 
 faint,  when  he  who  leads  us  to  the  battle,  hath 
 undergone  infinitely  more  dangers  and  difficul- 
 ties than  he  commands  us  to  bear  up  againft  ?  He 
 left  the  glory  of  heaven,  the  mighty  God  was 
 born  of  a  woman,  and  became  a  fubject  of  Cefar's: 
 how  patiently  endured  he  the  contradiction  of  Tin- 
 ners againft  himfelf,  bore  our  infirmities,  was 
 aflaulted  by  the  fiery  darts  of  the  devil,  and  in  his- 
 own  perfon  fuftaincd  the  fhock  of  all  the  legions 
 of  darknefs,  and  was  made  a  "  captain  of  falvati- 
 "  on  perfect  through  fufterings?"  And  now  think 
 upon  it,  lazy  Chriftian,  was  he  fo  vigorous  and 
 active  in  his  work  to  fave  thee  from  the  flames  of 
 hell,  and  wilt  thou  be  flothful  in  fleeing  from 
 them?  Did  he  become  obedient  to  the  death  of 
 th^crofs,  and  {hed  his  precious  blood  to  wafii 
 thee  from  all  thy  pollutions,  and  doft  thou  neglect 
 to  apply  to  this  fountain  and  be  cleanfed,  from  thy 
 fhame?  Did  he  do  and  fufter  fo  much  to  purchafe 
 the  graces  of  his  holy  Spirit,  to  refcue  thee  from 
 the  tyranny  af  Satan,  and  fit  thee  for  glory,  and 
 Wilt  not  thou  exert  thyfelf  to  grow  in  them  I 
 "  3e  aftoniQied  at  this,  O  ye  heavens,  and  ho'r- 
 t;  ribly  afraid. ,v  How  may  the  thoughts  of  this 
 O  5  cover 
 
yil  We  mu ft  prefs  towards  the  Mark, 
 cover  our  fouls  with  bluflies,  and  make  us  a(han> 
 ed,  when  we  look  up  to  our  Redeemer,  and  con- 
 fider  that  the  angels,  tho'  not  under  our  obliga- 
 tions to  him,  for  tfc  he  took  not  upon  him  the  na- 
 "  ture  of  angels,"  are  yet  fo  nimble  and  vigo- 
 rous in  his  fervice,  and  always  ftand  ready  to  run 
 in  doing  his  pleafure. 
 
 6.  I  (hall,  in  the  laft  place,  on ly  mention  this- 
 one  thing,  which  puts  a  vaft  difference  betwixt 
 us  and  the  runners  in  the  Olympian  and  other 
 games.  Tho'  they  did  their  utmoft  to  gain  the 
 prize,  yet  it  wis  neceffary  for  them  to  be  careful,, 
 that  they  did  not  outdo  and  overheat  them- 
 (elves  or  their  horfes  at  the  beginning,  left  their 
 f^irits  might  quite  fail  them  before  they  got  to  the 
 end  :  butChriftians  need  be  in  no  fear  or  anxiety 
 fn  this  matter,  they  never  can  acquire  more  fpiritsy 
 than  by  fpending.  them  all  in  the  vigorous- advances 
 to  further  degrees  of  holinefs- ;  becaufe  God  is  our 
 ftrength,  and  we  may  ever  draw  influences  of 
 grace  from. him,  u  in  whom  dwells  all  the  fulnefs 
 **■  of  the  Godhead  bodily,"  a  fountain  which 
 ever  overflows  and  can  never  be  exhaufted.  Let 
 us  therefore  join  with  the  pfalmift  David,  Pfalm 
 &0:  ii.  c<  Give  us  help  from  trouble,  for  vain  is 
 fct  the  help  of  man:  thro'  God  we  (hall  do  valiant- 
 M  ly,  for  he  it  is  that  (hall  tread  down  our  e- 
 u   nL-mies.J> 
 
 Your  time  will  not  allow  to  draw  any  inferences 
 from  the  doctrine,  and  indeed  the  whole  of  the  dif- 
 courfe  hath  been  in  itlelf practical:  Khali  therefore 
 conclude  by  reading  thefe  two  p^iTages  of  fcripture 
 to  you,  Heb.  12.  I,  2,  3..  4C  Wherefore,,  feeing 
 cc  we  alfoare  compaffcd  about  with  fo  great  a 
 ^  cloud  of  witnefTes,  let  us  lay  a  fide  every  weight,, 
 *-c  and  the  fin  which  doth  fo  eafily  befet  u9,  and 
 ^  let  us  run  with  patience  the  race  that  is  fet  be- 
 w  fiurc  us*  looking  umo  Jefus  the  author  and  fi- 
 
 *'  niflier 
 
for  the  Prize  of  the  high  Calling.  323 
 6C  niftier  of  our  faith,  who  for  the  joy  that  was 
 <c  fet  before  him,  endured  the  crofs,  defpifing 
 4<  the  ftiame,  and  is  fet  down  at  the  right  hand 
 c<  of  the  throne  of  God.  For  confider  him  that 
 cc  endured  fuch  contradi&ion  of  finners  againft 
 4C  himfelf,  left  you  be  wearied  and  faint  in  your 
 "  minds."  And,  1  Cor.  9.  24,  25,  26.  "  Know 
 €C  ye  not  that  they  which  run  in  a  race,  run  all, 
 <c  but  one  receiveth  the  prize?  fo  run  that  ye  may 
 f<  obtain.  And  every  man  that  ftriveth  for  the 
 cc  maftery,  is  temperate  in  all  things :  now,  they 
 M  do  it  to  obtain  a  corruptible  crown,  but  we  an 
 u  incorruptible  ;  I  therefore  fo  run,  not  as  un- 
 u  certainly;  fo  fight  I,  not  as  one  that  beateth  the 
 "  air." 
 
 5  E  R~ 
 
324  There  is  no  Iniquity  in  God,  but  thy 
 
 SERMON    XV. 
 
 J  E  R  E  M  I  A    li.  5. 
 
 Thus  faith  the  Lord,  JVhat  iniquity  have 
 your  Fathers  found  in  me,  that  they  are. 
 gone  far  from  me,,  and  have  walked  after 
 vanity,  and' are  become  vain  ? 
 
 THERE  fs  nothing  more  reafonable,  when, 
 we  have  a  profpeft  of  again  naming  the 
 name  of  Chnit,  in  that  folemn  inflitution  of  the 
 Chriftian  religion,  the  Lord's  (upper,  of  mixing 
 ©urfelves  with  the  armies  of  Ifrael  ,  and  of  pro- 
 feffing  to  be  rhe  faithful  followers  and  willing  fub- 
 jecls  of  Mefliah  the  king,  w7ho  refolve  to  bow 
 their  necks  and  become  obedient  to  his  laws* 
 and,  under  his  conduct  alone,  to  afpire  after 
 eternal  falvatioa  :  when,  by  fitting  down  at  that 
 holy  table,  we  are  about  publickly  to  declare 
 our  hopes  of  being  partakers  of  the  mercies  and 
 bleffings  of  the  everlafting  covenant,  and  to  en- 
 gage our  fouls  to  all  the  terms  thereof;  to  confe- 
 trare  oarfelv€S  and  fervices  to  the  honour  of  our 
 Saviour,  and  fight  with  perfevering  courage  and 
 i\ delity  againifc  our  own  lufxs  and  hnful  pleafures, 
 and  ali  the  other  enemies  of  his  holy  kingdom^ 
 till  we  fubdue  and  bring  them  under  the  obedi- 
 ence of  Chrift  y  and  that  we  (hall  ourfelves  be 
 crucified  to  the  world  and  its  moft  alluring  charms, 
 abandon  the  delights  of  the  foolifb,  and  become 
 fincerely  religious:  I  fay,  upon  fuch  an  occafion, 
 it  is  highly  reaibnabie  for  us  to  reflect  upon  our 
 
 ov\n 
 
become  vain  who  go  far  from  him.     ^?$ 
 
 own  bypaft  management,  fince  the  laft  opportu- 
 nity of  this  kind  we  avouched  ourfelves  to  be  the 
 Lord's  :  and  to  confider  how  unanfwerable  the 
 practice  of  our  lives  hath  been  to  the  words  of  our 
 mouth  ;  how  treaeheroufly  we  have  broken  our 
 vows,  and  ungratefully  rebelled  againft  the  Re- 
 deemer ;  and  how  often  we  have  run  over  to  the 
 eamp  of  his  enemies,  and,  by  our  wicked  works, 
 confpired  againft  our  Lord,  and  promoted  the 
 defigns  of  Satan  his  great  adverfary  ;  and  how 
 little  progrefs  the  beft  of  us  have  made  in  the 
 paths  of  the  divine  life  ;  how  cool  we  have  been 
 in  the  love  of  Chrift,  and  how  lazy  in  his  fervice, 
 and,  inftead  of  making  vigorous  advances,  have 
 rather  been  driven  further  back  from  the  gates  of 
 Zion  ;  and,  upon  the  views  hereof,  to  endeavour 
 to  be  affected  with  a  deep  fenfe  of  our  bafenefs 
 and  vilenefs,  in  thus  requiting  the  Lord  ;  how 
 fhameful  and  difgraceful  it  is  for  foldiers  to  be  fo 
 unfaithful  to  their  general,  and  fo  cowardly  and 
 fearful  in  the  fpiritual  war,  and  how  infinitely 
 unreafonable  the  fulfilling  the  pleafure  of  fin  and 
 Satan  mull  be  ;  that  fo,  from  a  thorough  con- 
 viction hereof,  we  may  be  animated  to  more 
 fteady  refolutions,  "  as  we  have  done  wickedly  to 
 w  do  fo  no  more,"  may  have  the  more  unfeigned 
 and  deeper  forrrow  for  our  tranfgreffions,  and 
 be  prepared  for  the  actings  of  a  lively  faith  and 
 an  ardent  love,  when  we  are  again  about  to  par- 
 take of  his  body  and  blood  ;  and  he  is,  notwith- 
 ftanding  all  our  evils,  itill  offering  to  be  pacified 
 towards  us. 
 
 And  as  there  feems  to  be  nothing  more  condu- 
 cive to  thefe  things,  than  our  having  fuitable  im- 
 preffions  of  the  infinite  loving-kindnefs  and  grace 
 of  our  God  and  Saviour,  of  the  unfpotted  excel- 
 lency of  true  religion,  and  of  the  realonablenefs 
 of  all  its  ways;    it  is  therefore  my  purpofe  at  this 
 
 time* 
 
$2  6  There  is  no  Iniquity  in  God,  but  they 
 
 time,  by  the  afliftance  of  GocTs  holy  fpirit,  to 
 endeavour  to  make  us  afhamed  of  our  fins,  and 
 cover  our  foul  with  blufhing  ;  to  perfuade  us  of 
 our  inconceivably  foolifh  ingratitude,  in  for  faking 
 the  fountain  of  living  waters,  and  of  the  abo- 
 minable difgraceful  nature  of  all  iniquity  ;  and  fa 
 to  excite  in  our  fouls  a  lively  forrow  and  hearty 
 repentance  of  our  numberlefs  provocations,  to 
 make  us  lothe  ourfelves  and  be  aftoniihed  at  our 
 treacherous  backflidings  \  by  fhewing  you  the  in- 
 finite amiablenefs  of  our  God,  the  endearing  love- 
 linefs  of  true  religion  in  whatever  profpedr.  we  be- 
 hold it,  the  many  alluring  tres  whereby,  both  in 
 dutv  and  gratitude,  we  are  bound  to  be  altoge- 
 ther his ;  and  that  none  of  us  can  ever  have  rea- 
 son to  complain  of  God,  or  alledge  any  thing 
 which  can  be  a  cloke  and  excufe  for  our  revolt- 
 ings  from  him. 
 
 Nor,  indeed,  is  it  eafie  to  conceive  a  more 
 moving  argument  to  godly  forrow  and  repentance,, 
 and  w7hich  fhould  more  readily  cover  us  withcon- 
 fufion,  and  make  us  hide  our  faces  in  the  duft, 
 than  the  anfwer  which  every  one  of  us,  after  fe- 
 rious  reflection,  will  be  obliged  to  give  to  the 
 queftion  God  propofeth  in  our  text,  "  What  ini- 
 4C  quity  have  we  or  our  fathers  ever  found  in  him, 
 "  that' we  have  gone  fo  far  from  him,  and  have 
 "  walked  after  vanity,  and  have  become  vain  ?" 
 
 In  which  words,  '  for  I  (ball  not  fpend  your 
 time  by  an  account  of  the  general  fubjed  of  this 
 chapter,  we  may  fhortly  confider  thefe  two 
 things. 
 
 I.  We  have  the  finful  backfliding  condition  of 
 Ifrael.  They  were  "  gone  far  from  God,  their 
 minds  and  affections  were  alienated  from  him, 
 they  did  not  u  came  to  him  as  their  chiefeft  joy/* 
 they  fought  not  his  friendfhip  and  favour,  nor  ftu- 
 died  ta  entertain  communion  and  fcliowfhip  with. 
 
 their 
 
become  vain  who  go  far  from  him.      327 
 
 their  Maker,  but  they  banifhed  him  from  their 
 thoughts,  and  fo  put  his  laws  at  the  greateft  di- 
 ftance ;  they  ftrove  to  ftifle  any  convictions  of 
 their  duty,  and  to  blot  out  any  remains  of  the 
 remembrance  of  his  name  that  were  to  be  found 
 with  them,  and  to  run  without  the  reach  of  his 
 exhortations  and  reproofs.  And  this,  in  fome 
 meafure,  is  the  ftate  of  every  one  of  us  :  44  our 
 44  iniquities  feparate  betwixt  us  and  our  God  ;** 
 and  the  fmalleft  compliances  with  temptations, 
 the  leaft  gratifications  of  our  corrupt  inclinations, 
 are  wings  wherewith  we  fly  fwiftly  away  from 
 God  and  the  perfection  of  his  holinefs. 
 
 And  then,  as  a  confequence  hereof,  44  they 
 44  walked  after  vanity,  and  were  become  vain  :** 
 this  may  dire&ly  refer  to  the  idolatry  of  the  Jews, 
 which  was  the  epidemical  difeafe  amongft  them, 
 and  fo  difficult  to  be  cured.  Idols  are  frequently 
 exprefled  in  fcripture  by  vanity,  Deut.  32.  21. 
 44  They  have  moved  me  to  jealoufy  with  that 
 "  which  is  not  God,  they  have  provoked  me  to- 
 4C  anger  with  their  vanities.'5"  And  Jer.  14.  22* 
 44  Are  there  any  among  the  vanities  of  the  Gen- 
 4C  tiles  that  can  caufe  rain  ?""  and  this  is  a  very  fit 
 name  for  them,  they  being  utterly  unprofitable 
 to  their  adorers  ;  unable  to  hear  their  cries,  re* 
 ward  their  fervices,  or  contribute  any  thing  to 
 their  happinefs  :  and  if  fo,  they  muft  certainly  be 
 rain,  who  were  fo  ftupidly  foolifh  as  to  forfake 
 the  living  God,  and  put  their  confidence  in  thefe 
 deceiving  lies.  But  this  may  be  alfo  very  well 
 applied  to  fin  of  whatever  kind.  Difobedience  to 
 God,  and  the  offers  which  fin  and  fatan  make 
 to  allure  us  thereto,  are  indeed  vanity  ;  their  pro- 
 mi  fes  are  falfe  and  fluttering,  and,  however  their 
 inchantments  may  amufe  unthinking  finners  for 
 a  little  time,  they  will  certainly  fail  them,  and 
 grove  a  deceit  and  cheat  at  the  laA ;    for  they 
 
 have 
 
3^8  There  is  no  Iniquity  in  God,  but  they 
 have  nothing  of  real  good,  and  their  moft  lafting 
 profits  are  like  the  gains  of  a  man  in  a  dream, 
 which  vanifh  away  when  he  is  roufed  from  his 
 fleep  ;  fo  that  every  perfon  who  purfues  any  fin- 
 ful  pleafure  or  advantage,  is  really  enamoured 
 with  a  vain  fhew,  and  catches  at  a  difgujfed  no- 
 thing. 
 
 2.  In  the  text  we  have  the  amazing  bafenefs 
 and  the  infinite  unreafonablenefs  of  foolim  men, 
 in  thus  departing  from  God  and  not  running  in 
 the  ways  of  religion,  very  emphatically  and  ele- 
 gantly held  forth  to  us  in  this  affecting  queftion, 
 which  God  himfelf  puts  to  finners,  '*  Thus  faith 
 cw  the  Lord,  What  iniquity  have  your  fathers 
 "  found  in  me?"  Did  they  ever  find  me  falfe 
 to  my  promifes,  or  deluding  them  with  empty 
 hopes?  Can  they  charge  me  with  perfidy,  or  the 
 leaft  failure  in  any  thing  which  I  engaged  to  per- 
 form ?  Which  of  my  commands  were  unjutt  ?  In 
 what  part  of  my  management  did  I  give  them  oc- 
 cafion  to  complain  of  cruelty  and  rigour,  as  did 
 their  old  Egyptian  mafters,  who  required  brick 
 though  they  gave  no  ftraw  ?  This  feems  to  be  the 
 propereft  meaning  of  the  word  iniquity  in  this 
 place.  But  it  hath  alfo  a  larger  and  more  diffu- 
 five  extent.  The  fervice  of  God  Is  propofed  by 
 him  to  Tinners,  as  attended  with  the  trueft  peace 
 and  nobleft  pleafure,  as  the  moft  delightful  and 
 advantagious  employment,  all  "  whofe  ways  are 
 "  pleafantnefs  and  her  paths  perfect  peace:"  and 
 fo  God  here  puts  the  queftion  to  them,  if  they 
 had  any  reafon  to  change  their  fentiments,  and 
 to  think  him  ever  a  whit  lefs  profitable  a.  mafrer 
 than  he  proclaimed  himfelf  to  be  ?  If  he  had  ever 
 miffed  to  become  their  chiefeft  joy,  and  a  fource 
 of  fatisfa&ion  to  their  fouls  when  they  in  fincerity 
 applied  to  Urn  ?  A  queftion  much  of  the  fame 
 nature  we  Rive  from  God  in  the  ?ift  verfe  of 
 
 tin* 
 
become  vain  who  go  far  from  him.      329 
 
 this  fame  chapter,    "  Have  I  been  a  wildernefs 
 44  unto  Ifrael  ?    A  land  of  darknefs  r" 
 
 I  need  fearce  mention  to  you,  that  it  is  ordi- 
 nary in  fcripture  to  exprefs  a  very  ftrong  affirma- 
 tion or  denial  by  way  of  queftion.  And  indeed 
 the  phrafe  in  our  text  is  very  beautiful  and  lively, 
 and  hath  a  great  deal  more  force  and  fignificancy 
 in  it,  than  if  God  had  faid  pofitively,  Your  fa- 
 thers found  no  iniquity  in  me:  for  thereby  he  re- 
 fers the  matter  to  themfelves,  and  makes  their 
 own  conferences  judges  in  the  cafe  ;  nor  does  he 
 hurry  them  into  a  precipitate  hafly  anfwer  ;  he 
 does  not  take  them  at  a  difadvantage,  but  bids 
 them,  as  it  were,  employ  fome  time  to  deliberate 
 calmly,  and  fee  if  they  could  find  any  of  God*s 
 ways  unequal  ;  or  invent  the  leaft  pretext  to  co- 
 ver their  folly  and  madnefs  in  running  after  vani- 
 ty, and  he  would  give  them  a  fair  bearing.  Like 
 to  this  we  have,  Micahvi.  2,  3.  6i  The  Lord  hath 
 44  a  controverfy  with  his  people,  and  he 'will 
 "  plead  with  Ifrael :  O  my  people,  what  have  I 
 14  done  unto  thee?  and  wherein  have  I  wearied 
 "  thee?   Teftify  againft  me." 
 
 May  we  ferioufly  ponder,  while  it  is  yet  the 
 day  of  falvation,  what  anfwer  we  ought  to  give 
 to  this  important  queftion,  which  will,  at  the 
 great  day  of  accounts,  cover  with  everlaiting 
 fhame,  and  put  to  an  eternal  filence,  every  ob- 
 ftinate  impenitent  tranfgreftbr. 
 
 Many  ufeful  truths  might  be  obferved  from 
 thefe  words,  and  their  connection  with  the  other 
 parts  of  the  chapter  :  but  1  lhall  only  take  occafi- 
 on  from  them  to  obferve  this  one  doctrine,  name- 
 ly, That  the  whole  of  the  divine  conduct  towards 
 finners,  view  it  in  all  its  parts,  turn  it  up  on  e- 
 very  fide,  is  fo  equal  and  juft,  completely  an- 
 fwerable  to  all  his  promifes  and  the  higheft  expec- 
 tations of  his  people,  fo  fuitabie  to  the  unbounded 
 
 good- 
 
3  3<*   'There  is  ?io  Iniquity  in  GiJ,   but  they 
 
 goodnefs  and  infinite  bounty  of  his  nature,  fo  full 
 of  grace  and  truth,  ana  clothed  with  the  endear- 
 ing allurements  of  incomprehenfible  mercy  and 
 overflowing  companions,  that  finners,  who  go 
 iar  from  this  God  and  purfue  vanity,  mull  be 
 guilty  of  the  moft  horrid  injjjftice,  abominable  and 
 monftrous  ingratitude,  and  the  moft  extravagant 
 folly,  without  leaving  any  the  leaft  remain  of  the 
 fmalleft  excufe. 
 
 In  difcourfing  to  you  upon  this  fubject,  I  (hall, 
 by  the  divine  afiiftance,  do  thefe  things. 
 
 1.  I  (hail  propofe  fome  confiderations  to  con- 
 firm and  illuftrate  this  doctrinal  truth  in  its  feve- 
 ral  parts,  by  taking  a  fhort  review  of  the  divine 
 management  with  refpecr  to  mankind  \  where 
 I  may  alio  have  occafion  to  take  notice  of  the  un- 
 reafonablenefs  of  the  complaints  that  iinners  are 
 ready  to  make  againft  God,  and  of  the  ineffici- 
 ency of  the  clokes  they  bring  to  cover  their  back- 
 flidings  from  him  :  and,  becaufe  this  is  what  I 
 chiefly  defign  to  infift  upon,  I  (hall,  as  I  go  along, 
 in  fome  meafure,  (hew  the  influence  what  may 
 be  faid  ought  to  have  upon  our  performance  of 
 the  duties  particularly  incumbent  upon  us  this 
 day  of  folemn  humiliation  and  fafting,  namely, 
 to  make  us  afhamed  of  all  our  iniquities,  and  lothe 
 ourfelves  upon  the  account  of  our  many  abomi- 
 nations, and  to  excite  us  unto  a  godly  forrow  and 
 a  fincere  thorough  "  repentance  never  to  be  re- 
 "  pented  of." 
 
 2.  If  your  time  allow,  I  (hall  (hortly  lay  be- 
 fore you  the  vanity  of  fin  and  its  pleafures,  under 
 whatever  difguife  they  endeavour  to  infinuate 
 themfelves  into  our  affection  and  efteem,  and  fa 
 prove  that  every  perfon  who  difobeys  God  there- 
 by becomes  vain. 
 
 3.  I  (hall  draw  a  few  inferences  from  what  may 
 be  faid* 
 
 As 
 
become  vain  who  go  far  from  him.      3  3  j 
 
 As  to  the  firft  of  thefe  it  will  not  be  improper, 
 1.  To  look  a  little  back  to  the  happy  conditi- 
 on wherein  God  left  man,  after  be  created  him 
 by  the  word  of  his  power,  and  feated  him  in  pa- 
 radife.  Then  he  was  furrounded  with  the  glory 
 of  unfpotted  purity,  and  clothed  with  the  per- 
 fection of  innocence  as  a  garment  of  beauty  :  God 
 himfelf  became  his  chiefeft  joy,  which  nothing, 
 befide  his  own  folly,  could  have  interrupted  or 
 diminifhed  :  no  cloud  then  hung  over  his  under- 
 ftanding,  or  rebellious  paffions  difturbed  his  mind  \ 
 nor  was  there  any  diforder  in  his  affections,  his 
 confeience  did  not  then  difquiet  his  thoughts  and 
 fting  him  with  its  tormenting  convictions ;  but  he 
 poilefled  a  divine  ferenity  ;  and  a  perfect  calm, 
 conftant  and  unmoved  like  that  in  the  regions  of 
 love  above,  overfpread  all  his  foul ;  nor  had  he 
 any  enemy  to  fear,  for  he  lorded  it  over  the  in- 
 ferior creatures,  the  moll  favage  of  which,  were 
 willing  fubjects  to  him  ;  the  armies  of  heaven; 
 ferved  their  common  matter,  and  were  all  upon 
 his  fide  ;  and,  fo  long  as  he  flood  firm  in  his  al- 
 legiance to  the  fovereign  Lord,  the  fword  of  his 
 ftrength,  and  the  fhield  of  his  excellency,  were 
 terrible  enough  to  fright  away  the  rage  and  power 
 of  the  roring  lion.  It  is  true,  "  he  was  made  a 
 "  little  lower  than  the  angels, "  and  was  united 
 to  a  body  :  but  then,  it  was  a  body  purified  from 
 the  feeds  of  corruption  and  death,  immortal  as 
 the  foul,  not  fubjected  to  difeafes  and  pains,  nor 
 threatened  with  decay  and  diflolution  j  a  houfe 
 fo  well  built  by  God  himfelf,  that  no  pure  inha- 
 bitant of  it  could  ever  have  faid,  "  I  am  Tick." 
 Surely  our  firft  father  could  have  had  nothing  to 
 anfwer  to  God's  queftion,  "  What  iniquity  found 
 <c  you  in  me?" 
 
 And  now,  can  we  think  upon  this  ftate,  and 
 confider  what  we  are  now  debafed  to,    and  not 
 
 fhed 
 
3  5  2    "There  is  no  Iniquity  in  God,  but  they 
 
 fhed  fome  tears,  and  be  affedred  with  forrow  and 
 fhame  ?    Amazing  change!    to   have   that   God 
 who  was  our  beft  friend,  an  enraged  enemy  ;  2nd 
 that  voice  which   was  the  moft  pleafir.g   to   our 
 fouls,  now  awful  and  frightful  with  its  thundring  ; 
 his  prefence  which  was  all  our  comfort,  peace  and 
 jov,    now   filled  with  terrors  and  dread  :    every 
 where  diforder  in  the  affections,   raging  lufts  and 
 furious  defires,  nothing  but  horror  and  confufion, 
 where  was   before   the  perfection  of  beautv   and 
 harmony  *,   and  a  peaceful  confcience  turned  into 
 a  gnawing  worm,  every  thing  about  us  become 
 an  enemy,   and  we  expofeu  to  their  fury  and  in- 
 fults  without  guard  or  defence.      Can  we  look  at 
 this  pinnacle  of  glory  and  honour,   from   whence 
 fin  hath  thrown  us  down  into  the  lowefr  abyfs  of 
 mifery  and  difgrace,   and  not  be  afbamed  ?   or  can 
 we,   without  blufhing  and  confufion  of  face,   be- 
 hold ourfelves  puddling  in   the  mire  of  fin   and 
 fenfe,   fhamefully   purfuing   the  fame  low   fordid 
 pleafures  with  the  hearts  that  perifh,   and,  like 
 them,   under  the  power  of  our  fenfes  \  when  we 
 think  upon  our  divine  original,  and  the  noblenefs 
 cf  our  birth,   that  we  are  immortal  fpirits,   capa- 
 ble of  bleflings  never  to  have  an   end,    and  who 
 once  foared  aloft,    and  afpired   after   heaven  and 
 the  rivers  of  its  pleafures  ?    And  indeed,   it  is  a  ve- 
 ry fit  fubjecl:  of  meditation  upon  a  faft-day,  and 
 what  may  tend  to  make  us  afhamed  and  repent  of 
 our  prefent  vilenefs  and  difgrace,  to  take  a  ferl- 
 ous  view  from  whence  we  are  fallen. 
 
 And,  to  fay  no  more  upon  this,  can  there  be 
 poffibiy  any  iniquity  in  that  God,  who  might  in 
 jufiice  have  thrown  us  into  the  loweft  hell,  while, 
 inftead  of  being  caught  hold  by  thefe  devouring 
 flames,  "  we  have  accefs  to  the  grace  wherein  we 
 "  ftand  ?"  Or  can  we  have  ever  any  reafon  to 
 complain  of  him,   when  we  ftripped  ourfelves  of 
 
 the 
 
become  vain  zvho  go  far  from  him.      333 
 
 the  ornaments  of  innocence,  and  wilfully  threw 
 away  our  glory  and  crown  which  he  gave  us, 
 when  at  the  beginning  we  were  holinefs  to  the 
 Lord  ;  and  preferred  the  gratifying  of  a  vain  cu- 
 riofity,  or  an  impious  ambition,  to  the  number- 
 lefs  favours  wherewith  he  loaded  us  ;  and,  though 
 he  made  us  perfect,  found  out  to  ourfelves  many 
 inventions  ?   But  let  us  confider  a  little, 
 
 2.  The  miferablenefs  of  that  ftate,  whence 
 this  God  delivered  us,  and  the  great  hindrances 
 to  our  freedom  and  blifs  which  were  neceffarily 
 to  be  removed  out  of  the  way  ;  and  we  (hall  fee, 
 that  we  or  our  fathers,  inftead  of  finding  any  ini- 
 quity in  God,  may  difcover  an  unbounded  ocean 
 of  unfathomable  love,  and  a  thoufand  arguments 
 to  fill  with  (hame,  and  flop  the  mouths  of  fuch 
 as  ungratefully  and  undutifully  depart  from  him. 
 Clouds  and  mifts  furrounded  our  eyes,  and  caufed 
 us  to  err,  which  muft  be  driven  away  before  we 
 could  fee  the  paths  which  lead  to  life  ;  and  this 
 darknefs  covered  the  whole  of  our  underftanding, 
 and  was  thicker  than  the  Egyptian  that  might 
 have  been  felt :  and  our  blindnefs  being  natural 
 and  from  the  womb,  rendered  it  the  more  incure- 
 able.  All  within  us  was  in  diforder  and  confu- 
 fion,  our  lufts  rebelling  againft  the  voice  of  our 
 reafon,  and  hurrying  us  into  endlefs  ruin,  and 
 our  immortal  fpirits  pitiful  flaves  to  every  tyran- 
 nical pafiion  or  pleafure  :  from  all  which  how  dif- 
 ficult muft  it  be  to  deliver  us?  and,  which  was 
 ftill  more,  terrors  from  God  made  us  afraid,  and 
 caufeJ  our  joints  to  tremble  \  we  had  that  mighty 
 arm  full  of  power,  that  hand  which  can  (hake 
 the  univerfe  into  nothing,  lifted  up  againft  us, 
 enraged  omnipotency  animated  by  J. is  inexorable 
 juftice,  and  unfpotted  holinefs  ready  to  take  ven- 
 geance on  our  inventions,  and  repay  us  for  all 
 the  affronts  wc  did  to   the  honour  and  glory  of 
 
 his 
 
354  There  is  no  Iniquity  in  God,  but  they 
 his  government :  and  what  angel,  how  noble  fo 
 ever,  durft  adventure  upon  fo  hard  a  work,  as  to 
 pacifie  and  flay  him  ?  There  were  innumerable 
 devils  who  had  got  pofleflion  of  our  hearts  and 
 kept  us  in  flavery  £  and  the  whole  legions  and 
 powers  of  darknefs  mull  be  put  to  flight,  before 
 we  could  be  loofed  from  our  chains.  And,  in 
 fhort,  the  way  betwixt  us  and  happinefs  was  eve* 
 ry  where  full  of  other  difficulties  and  dangers, 
 44  dens  of  lions  and  mountains  of  leopards."  I  am 
 fure  the  freedom  from  evils,  where  the  advan- 
 tages flowing  to  us  from  it  are  fo  excellent,  and 
 the  work  itfelf  fo  hard  to  be  performed,  is  a  de- 
 monftration  that  the  God  who  delivered  us  from 
 fo  great  a  death,  can  never  leave  us  the  leal*  rea- 
 fon  to  fret  and  repine,  or  to  complain  that  there 
 is  any  iniquity  with  him. 
 
 Granting  that  he  made  thee  fometimes  to  fuffer 
 bard  things,  to  drink  the  wine  of  ailomihment, 
 and  denied  to  gratify  thy  inclinations  j  yet,  as 
 this  mud  be  always  lefs  than  our  iniquinesdeferve, 
 fo  they  are  infinitely  recon  .    il    we  ta«:e  a 
 
 view  of  the  horrible  pit  and  the  mil  da)  .  hence 
 he  hath  drawn  us  ;  and  a  pej  ton  that  would  in- 
 fallibly have  been  drowned,  may  as  reafon 
 murmur  at  one  who  drew  h:m  alive  out  of  the 
 waters,  becaufe  that  he  caught  hold  of  his  hair, 
 and,  it  may  be,  pulled  a  few  of  them  out  in  fav- 
 ine  him.  I  may  very  well  apply  to  this  purpofe 
 the  defcription  we  have  of  the  wildernefs,  in  the 
 verfe  following  the  text,  "  Neither,  faid  they, 
 "  where  is  the  Lord  that  brought  us  up  out  of  the 
 cc  land  of  Egypt,  that  led  us  through  the  wilder- 
 "  nefs,  through  a  land  of  defer ts  and  of  pits, 
 <c  through  a  land  of  drought  and  of  the  fhadow 
 "  of  death,  through  a  land  that  no  man  pafled 
 44  through,  and  where  no  man  dwelt?"  Can  it 
 be  any  iniquity  in  our  glorious  deliverer,  though 
 
 he 
 
become  vain  who  go  far  from  him.     3  3^ 
 
 tie  (hould  expofe  us  to  fcorn  and  reproach,  when 
 he  might  have  abandoned  our  fouls  to  everlafting 
 fhame  and  contempt  ?  Might  he  without  the 
 fmallcft  iniquity  have  thruft  us  into  the  loweft 
 hell,  to  be  devoured  by  its  dreadful  flames,  and 
 can  ever  any  piece  of  his  management  towards 
 us,  while  on  earth,  yield  the  leaft  pretence  to  co- 
 lour over  our  departing  from  him?  Ungrateful 
 finner  !  how  vile  and  unworthy  would  any  man 
 be  thought,  who  (hould  prove  forgetful  of  a  friend 
 that  had  delivered  him  from  a  grievous  flavery, 
 who  had  fupported  him  when  finking  under  his 
 calamities,  or  refcued  him  from  a  torturing  death  ; 
 and,  inftead  of  love,  {hould  repay  him  hatred  or 
 negleft  ?  And  are  not  we  infinitely  bafer,  in  for- 
 getting all  the  benefits  wherewith  our  Maker  has 
 loaded  us  ;  in  affronting  and  abufino;  him  who 
 faved  us  from  evils,  incomparably  more  terrible 
 than  any  which  can  befal  us  on  earth  ;  and  in 
 running  far  from  him,  who  proved  our  beft  and 
 only  friend  in  extremity?  how  may  blufhing  co- 
 ver our  fouls,  when  we  look  at  ourfelves,  "  while 
 "  wallowing  in  our  own  blood,  no  eye  to  pity  us," 
 helplefs  and  without  hope  ;  and  reflect  upon  the 
 unditiful  returns  we  have  made  to  him,  who,  fee- 
 ing us  in  that  doleful  condition,  "  faid  unto  us, 
 "  Live,  and  threw  over  us  the  garment  of  ever- 
 c<  lafting  loving  kindnefs?"  every  one  of  us  may 
 apply  to  ourfelves,  and  do  it  with  forrow  and 
 fhame,  what  is  faid  to  Ifrae!,  Deut.  32.  6,  10. 
 whole  deliverance  from  Egypt,  and  journeying 
 through  the  wildernefs,  are  an  emblem  and  type 
 of  what  a  good  God  hath  wrought  for  finners,'  in 
 feeing  them  from  the  bondage  of  fa  tan  and  their 
 own  lulls.  "  Do  ye  thus  requite  the  Lord,  O 
 M  foolifh  people  and  unv/ife  r  Is  not  he  thy  Father 
 €<  that  hath  bought  rhefe?  Hath  he  not  made 
 i;  thee,   and  eftabliflied  thee?    He  found  him  in 
 
 "  a 
 
g  3  6  There  is  no  Iniquity  in  God,  but  they 
 c<  a  defert  land,  and  in   the  wafte  howling  wil- 
 cc  dernefs ;  he  led  him  about,   he  inftrucWhim, 
 "  he  kept  him  as  the  apple  of  his  eye."     But, 
 
 3.  I  (hall  but  juft  mention  the  way  whereby 
 God  brought  about  our  deliverance,  and  procured 
 the  falvation  offered  to  us,  and  it  will  be  evident 
 that  there  can  be  no  poflibility  for  any  of  us  to 
 find  the  leaft  iniquity  in  him.  When  facrifices 
 and  burnt-offerings  would  not  do  ;  and  the  hope 
 of  man's  redemption  muft  have  been  for  ever 
 fruitlefs  and  vain,  if  there  were  not  a  more  valu- 
 able atonement :  he  amazed  heaven  itfelf  with  a 
 xnyftery  of  love  and  grace,  he  fent  the  only  be- 
 gotten of  the  Father,  who  is  himfelf  the  mighty 
 God,  that  he  might  be  the  Saviour  of  finners,  he 
 "  gave  him  for  a  covenant  to  the  people;'/  and 
 accordingly  "in  the  fulnefs  of  time  he  took  on 
 "  him  the  feed  of  Abraham,"  was  fubje&ed  to 
 our  weaknefles  and  infirmities,  became  the  fcorn 
 of  finners,  and  "endurd  their  continued  con- 
 cc  tradition  againft  himfdf,  and  at  length  was 
 c<  made  obedienc  to  the  death  of  the  crofs,  and 
 cc  was  numbered  amongft  tranfgreflbrs,  God  laid 
 <c  upon  him  the  iniquities  of  us  all,  and  by  his 
 "  (tripes  were  we  healed  ;"  and  thus,  by  his  pre- 
 cious blood  "  he  made  an  end  of  fin,  finiihed 
 "  tranfgreffion,  and  brought  in  everlafting  righ- 
 cc  teouinefs;"  and,  having  fully  an  1 we  red  all  the 
 ends  of  his  tabernacling  amongft  men,  c<  he  was 
 ct  made  a  captain  of  falvation  perfeel  through  fuf- 
 cc  ferings,  and,  by  his  refurreccion  from  the  dead, 
 f<  was  declared  the  Son  of  God  with  power,  and. 
 <;  then  afcenued  far  above  all  heavens,  where  he 
 "  no§?  fits  on  the  right  h.ind  of  the  majefty  on 
 Cw  high,  both  Lord  and  Chriit,  henceforth  ex- 
 "  pecking  till  his  enemies  be  made  his  footftool." 
 
 And  now,    upon   the  view   of  thefe  amazing 
 ftcps,   may  not  the  queftion   be   aiked,   "  What 
 
 *;  ini- 
 
become  vain  who  go  far  from  bit*.      337 
 
 *c  iniquity  find  we  in  God's  ways?"  What  ble- 
 mifh  or  defect  ?  Is  there  any  thing  to  fright  us 
 from  fuch  a  Redeemer,  that  we  fhould  run  far 
 from  him  ?  Or  is  there  a  want  of  any  thing  where- 
 by we  could  be  allured  to  a  Saviour  ?  Surely  here 
 are  the  ftrongeft  "  bands  of  a  man,"  and  the  mod 
 amiable  and  beautifulleft  "  cords  of  love."  Can 
 we  defire  any  thing  more  in  a  prophet  to  teach 
 us,  than  that  he  fhould  be  "  grace  and  truth"  it- 
 felfj  he  "  in  whom  are  hid  all  the  treafures  of 
 V  wifdom  and  of  knowledge;"  and  who  is  in- 
 comparably readier  to  caufe  his  glorious  light  fhine 
 into  our  fouls,  than  we  can  be  to  receive  it  ;  and 
 who  does  not,  like  God  at  mount  Sinai,  make 
 his  i  n  fir  uct  ions  and  commands  terrible  by  dread- 
 ful thunders,  but  reafons  with  us,  befeeches  and 
 intreats  us  in  the  ftill  calm  voice  of  the  gofpel  ? 
 Or  can  we  wifh  for  a  nobler  prieft  than  he,  who 
 is  "  holy,  harmlefs,  undefiled,  feparate  from  fin- 
 <c  ners,  and  made  higher  than  the  heavens  ?" 
 whofe  Godhead  put  fuch  an  infinite  value  into  his 
 faenfice,  that  we  can  have  no  doubt  of  its  taking 
 away  fin  ;  wh^t  iniquity,  what  fpot  or  defect  find 
 we  in  that  pure  white  raiment  of  the  faints,  the 
 righteoufneis  of  the  Redeemer,  which,  if  we  be 
 clothed  with  it,  will  make  us  beautiful  and  glo- 
 rious in  the  fight  of  God  and  the  holy  angels,  and 
 protect  us  fafe  from  offended  juftice  which  would 
 otherwife  tear  us  into  pieces  ?  Or  can  we  defire 
 to  be  fubjects  to  a  more  amiable  king,  or  one  bet- 
 ter qualified  to  govern  and  protect  us  ?  His  large 
 ana  great  dominion  reacheth  from  fea  to  fea, 
 he  hath  the  government  of  the  whole  invifible 
 World,  "  the  keys  of  hell  and  of  death  :"  the  hofts 
 of  heaven  ftand  ready  to  do  his  pleafure,  while 
 the  legions  of  darknefs  are  ftill  bound  in  chains 
 of  which  he  hath  the  management,  Or  can  we 
 wifh  to  be  more  fafe  and  fecure  than  under  the 
 Vol.  II.  P  wines 
 
338   There  is  no  Iniquity  in  God,  but  they 
 
 wings  of  this  almighty  king,  who  can  eafily  beat 
 down  before  his  face  his  malicious  foes,  upon 
 whom  "  the  enemy  can  never  exa£t,  nor  the  fon 
 <c  of  mifchief  do  him  wrong  r" 
 
 And  then,  (which  is  a  ravifhing  confideration) 
 he  is  as  great  in  love  as  in  power.  It  is  he  who 
 died  for  you,  that  ye  might  become  M  life  and 
 cc  light  in  the  Lord  :"  who,  if  I  may  fpeak  fo, 
 preferred  your  happinefs  to  the  glory  of  heaven  ; 
 for  he  vailed  it  over  with  flefn,  and  underwent 
 the  mod  fcornful  reproaches  and  the  moft  cruel 
 fufferings,  to  fave  us.  How  lovely  a  fovereign  ! 
 how  endeared  fhould  he  be  to  us  ?  and  may  not 
 4t  the  heavens  fland  aftonifhed  and  be  horribly  a- 
 €i  fraid,"  that  we  refufe  to  ferve  fuch  a  mafter, 
 and  run  far  from  him  ?  Imagine  but  Mefliah  the 
 King,  while  (hedding  his  precious  blood  for  our 
 fakes  upon  the  crofs,  putting  the  queftion,  "What 
 '■'  iniquity  do  you  find  in  me?"  What  could  we 
 anfwer  him  ?  And,  indeed,  is  it  to  be  imagined, 
 that  he  who  gave  fo  high  a  proof  of  the  moft  ex- 
 alted and  higheft  love  to  finners,  fhould  ever  do 
 any  thing  which  rnight  give  them  ground  to  com- 
 plain of  him,  and  not  confult  their  intereft  more 
 than  they  can  poffibly  do  themfelves  ?  Though 
 his  laws  ieem  at  firft  view  harm  and  rigid,  and 
 what  he  teaches  appears  to  be  hard  fayings,  that 
 the  devil  and  our  hearts  raife  many  plaufible  ob- 
 jections againft  a  religious  life  and  the  ways  of 
 God  :  yet  is  it  fuppofable,  think  ye,  that  the 
 commands  of  him,  who  loved  you  fo  well,  as  to 
 [live  bimfelf  to  the  death  for  you,  can  ever  be 
 grievous?  Would  he  willingly  impofe  upon  us, 
 or  perfmde  us  to  any  thing  that  is  not  altogether 
 region  able  r  or  does  not  it  rather  follow  hence, 
 that  his  moft  afflicting  difpenfations,  his  rods  and 
 f  t  .  ai  1  his  very  frowns,  are  all  the  effect  of 
 love  j    and  that,  hr.ee  it  is  our  Redeemer  who 
 
 hath 
 
become  vain  who  go  far  from  him.  339 
 hath  the  ordering  of  them,  they  muft  all  turn  to 
 our  real  advantage  ?  and  now,  how  amazing  is 
 it,  that  men  fliould  rebel  againft  fuch  aibvereign? 
 Is  there  any  thing  in  him  that  is  frightful,  that 
 we  fhouid  remove  ourfelves  from  him  by  our  ini- 
 quities ?  and  how  fhameful  and  bafe  muft  fin  be, 
 that  is  committed  againft  fuch  a  companionate 
 and  merciful  Saviour  ?  Is  it  thus  we  requite  our 
 beft  friend  ?  and  are  affronts  done  to  his  laws,  and 
 a  neglect  of  the  great  falvation,  a  defpifing  of  his 
 grace,  and  a  joining  with  his  enemy  the  devil, 
 or  even  a  cold  love,  and  lazy  fervices,  the  re- 
 turns we  make  to  his  endearing  loving  kindnefs? 
 I  am  fure,  every  grone  of  our  dying  Redeemer, 
 and  each  drop  of  his  blood,  may  raife  a  blufh  in 
 our  fouls,  may  furprize  us  at  ourfelves,  that  we 
 fliould  be  fo  vile  and  unworthy ;  and  ought  to 
 make  us  faft  and  mourn,  and  pierce  our  hearts, 
 if  they  be  not  harder  than  the  adamant,  when  we 
 think  on  our  abominations, 
 
 I  (hall  here  take  occafion  to  anfwer  two  objec- 
 tions againft  God  and  his  ways,  which  will  emi- 
 nently conduce  to  fjiew,  that  "  there  is  no  ini- 
 "  quity  in  him."     To  go  on  then, 
 
 4.  Sinners  f  re  ready  to  excufe  themfelves  from 
 the  exceeding  ftri&nefs  of  the  divine  laws,  and 
 the  infupportable  burden  they  lay  upon  men  ; 
 they  require,  that  we  fhouid  deny  our  dearefl 
 lufts,  "  pluck  out  a  right  eye,  or  cut  off  a  right 
 <c  hand,"  and  to  mortify  all  our  corrupt  inclina- 
 tions, while,  in  the  mean  time,  we  have  no 
 ftrength  for  fuch  a  work,  but  are  under  the  do- 
 minion of  corruption,  and  are  utterly  unable  to 
 perform  what  is  required  ;  and  fo  think  they  find 
 enough  of  iniquity  in  God,  when  he  orders  them 
 to  ftruggle  and  bear  up  againft  a  ftream,  which 
 carries  them  down  whether  they  will  or  not ; 
 when  he  lays  upon  them  fuch  a  heavy  weight,  fo 
 P  2  dif- 
 
34°  'There  is  no  Iniquity  in  God,  hut  they 
 
 difproportioned  to  the  ftrength  of  their  moulders ; 
 when  he  makes  it  neceflary  for  them  to  engage 
 in  a  continued  war  againft  the  moft  frightful  ene- 
 mies, the  world,  the  devil  and  the  flefh,  though 
 he  knows,  and  they  find  by  experience,  that  they 
 are  not  able  to  graple  with  the  leaft  of  thefe  nu- 
 merous adverfaries.  This  was  indeed  the  ini- 
 quity which  the  rebellious  Ifraelites  found  in  God, 
 and  the  objeftion  they  made  againft  their  preffing 
 forward  to  the  promifed  land  ;  and  the  fame  an- 
 fwer  which  was  given  to  them  may  be  applied  to 
 our  purpofe,  Deut.  i.  28,  29,  30.  "  Whither 
 "  (hall  we  go  up  ?  our  brethren  have  difcouraged 
 cc  our  heart,  faying,  The  people  is  greater  and 
 u  taller  than  we,  the  cities  are  great  and  walled 
 "up  to  heaven;  and  moreover  we  have  (^en 
 44  the  fons  of  the  Anakims  there.  Then  I  faid 
 <c  unto  you,  Dread  not,  neither  be  afraid  of  them. 
 4t  The  Lord  your  God  who  goeth  before  you, 
 44  he  (hall  fight  for  you."  So  in  like  manner, 
 let  our  lufts  be  never  fo  tall,  and  our  fpiritual 
 enemies  never  fo  formidable  ;  though  we  be  weak 
 and  utccrly  infufficient  to  oppofe  the  leaft  of  their 
 attempts,  and  bear  up  againft  prevailing  corrup- 
 tion ;  yet  it  is  no  iniquity  in  God  to  demand  thefe 
 terms  of  us,  firice  there  are  inexhaufted  treafures 
 of  fpiritual  ftrength  and  fortitude  laid  up  in  Mef- 
 fiah  our  King;  who  is  as  ready  to  enable  us  to 
 perform  our  duty,  as  to  require  it  of  us  ;  he  can 
 put  to  flight  the  malice  and  power  of  hell,  and 
 iti  ike  every  one  *>f  his  followers  conquerors.  So 
 that  we  need  no  more  but  to  be  feni'ible  of  our 
 weaknefs,  to  give  him  the  glory  of  the  victories 
 over  our  lufts,  humbly  to  acknowledge,  that  vain 
 are  our  own  endeavours  and  the  help  of  man, 
 and  in  fincerity  to  beg,  that  he  would  give  help 
 from  trouble  ;  and  then  we  will  experience,  that 
 through  God  the  vveakeft  Ifraelite  fliall  do  vali- 
 antly: 
 
become  vain  who  go  far  from  him.      341 
 
 antly  :  .and  I  am  fure,  there  can  be  no  iniquity 
 found  in  him,  when  he  commands  us  u  to  afk, 
 <c  and  we  fhall  receive,  to  knock,  and  it  Avail 
 "  be  opened  to  us."     But 
 
 5.  Sinners  are  apt  to  be  frighted  from  religion, 
 and  run  far  away  from  God,  when  they  coniider 
 the  roughnefs  of  the  paths  which  they  mull  tread, 
 that  there  are  many  tribulations  in  the  way  to 
 the  kingdom  ;  and  that  felf-denial,  forrow,  and 
 the  crofs,  feem  to  be  the  charms  whereby  Chrift 
 would  allure  men  to  become  his  difciples ;  yea, 
 perfecution  and  the  crueileft  deaths  muir  be  refol- 
 ved  upon  :  but  then  confider,  how  fhameful  and 
 inglorious  muft  it  be  for  us  to  make  this  objection  ; 
 hath  not  our  Redeemer  done  and  fuffered  infi- 
 nitely more  to  make  us  happy,  than  he  com- 
 mands any  to  undergo  for  him  ?  Is  it  iniquity  in 
 him  to  oblige  us  to  forfake  the  world  and  its  en- 
 joyments for  his  name's  fake,  when  he  left  the  glo- 
 ry of  heaven,  and  was  crucified  among!!  thieves 
 upon  our  account  ?  Or  is  it  a  hard  thing  foi  fol- 
 diers  to  follow  a  General  who  leads  them  on  to 
 the  fight  with  undaunted  courage,  who  is  fo  rar 
 from  expofing  them  to  hazard,  and  returning  to 
 a  fafe  poll  himfelf,  that  he  ixands  in  the  heat  and 
 foreft  part  of  the  battle,  and  in  his  own  perfon 
 fuftains  the  fierceft  affaults  of  the  enemy  ;  especi- 
 ally, when  all  he  bids  us  do  is  to  fallow  him,  and 
 he  will  fight  and  conquer  ;  yea,  he  hath  already 
 triumphed  over  death  and  the  grave,  the  ftputejb 
 devils  are  the  trophies  of  his  victory  ?  and  can  we 
 in  any  reafon  complain  of  fo  hard,  wearifom  and 
 dangerous  a  fervice,  as  to  refift  broken  enemies, 
 fcattercd  foes?     But, 
 
 I  (hail  but  juft  name  in  the  fixth  place,   what 
 
 will  be  enough  to  dcmonftrate  that  it  is  not  pofh- 
 
 ble  for  us  to  find  any   iniquity  in  our  God,  and 
 
 that  is  the  excellent  reward,  that  noble  falvation 
 
 P  3  which 
 
342  '*There  is  no  Iniquity  in  God,  but  they 
 
 which  is  the  end  of  the  Chriftian's  faith  and  la- 
 bours. It  is  a  happinefs  larger  than  all  our  ex- 
 pectations, yea,  our  moft  raifed  and  ambitious 
 wifhes,  and  as  lafting  as  immortality  :  for  it  will 
 be  every  way  worthy  of  the  infinite  love  of  God, 
 and  of  the  unvaluable  blood  and  obedience  of  the 
 Redeemer  ;  where  we  can  defire  nothing  but  what 
 will  overflow  us,  for  there  is  fulnefs  of  ravifhing 
 joys,  and  rivers  of  pleafures  will  eternally,  with 
 an  excefs  of  fatisfattion,  run  through  every  part  of 
 our  fouls ;  where  God  will  delight  to  honour  us ; 
 and,  if  he  that  made  us  can  make  his  own  crea- 
 tures bleiTed  and  contented,  we  (hall  there  be  as 
 full  of  bappinefs  as  we  can  hold  :  there  knowledge 
 is  without  anv  defecl,  no  difputc  nor  debate  ; 
 no  clouds  and  ftorms,  tut  every  thing  clear  and 
 ferene,  and  an  everlafting  peace  which  nothing 
 can  difrurb  :  and  there  God  will  cc  wipe  away  e- 
 M  very  tear  from  our  eyes"  with  his  own  hand  ; 
 and  we  (hall  be  united  to  a  body  that  is  fown  in 
 corruption,  that  it  may  be  railed  to  glory,  and 
 purified  into  a  fittednefs  for  heaven,  where  it  mall 
 be  fubject  to  no  difeafe  nor  weaknefs,  but  be 
 fpiritual,  quick  and  nimble  as  the  wind,  a.nd  have 
 an  undimimfhed  vigour  and  firmnefs  :  in  a  word, 
 where  L<  God  and  the  lamb  will  themfelves  be  a 
 wi  crown  of  glory,  and  a  diadem  of  beauty  unto 
 "  our  fouls."  And  how  is  it  poflible  that  there 
 can  be  any  iniquity  in  that  God,  who  will  re- 
 ward us  with  fuch  a  noble  bleflednefs  ?  Can  any 
 difficulties  or  dangers  be  too  great  to  be  under- 
 gone, that  we  may  attain  to  this  kingdom  r  Do 
 you  think  we  fhould  be  weary  of  any  fervices  and 
 labours,  or  complain  or  hardships  which  may  pre- 
 pare us  for  the  inheritance  of  the  faints?  Yea, 
 are  not  all  the  burdens  God  lays  on  us,  the  tribu- 
 lations and  afflictions,  the  fubduing  of  our  own 
 
 fpirit, 
 
become  vain  zuho  go  far  from  him.      343 
 
 fpirit,  and  the  mortifying  our  cleared  lufts,  light 
 and  eafy,  when  compared  with  the  weight  of 
 glory  wherewith  they  fhall  be  recompenfed  ?  And 
 can  there  be  any  iniquity  found  in  hisconducT:  to- 
 wards us,  who  raifeth  us  from  the  greateft  of  mi- 
 feries,  and  exalts  us  to  heaven  the  higheft  and 
 moft  amiable  good  ? 
 
 Your  time  will  not  allow  me  to  fpeak  to  the 
 other  thing  propofed,  namely,  that  fin  is  the  great- 
 eft  vanity;  and  that  all  who  run  far  from  God, 
 and  purfue  finful  pleafures,  are  indeed  vain  :  I 
 fhall  therefore  conclude  with  a  fhort  application 
 of  this  point.      And, 
 
 I.  To  fuch  as  have  never  pretended  to  embrace 
 God  and  religion,  but  entertain  fixed  prejudices 
 againft  them  :  Think  ferioufly  with  yourfelves, 
 what  anfwer  you  can  give  to  this  queilion  of 
 God's,  "  What  iniquity  have  you  found  in  me  V* 
 If  you  have  really  any  fufficient  reafons  for  run- 
 ning far  from  him,  think  if  it  be  not  juft,  that 
 fmce  he  is  our  Father  we  fhould  honour  him  ;  and 
 if  it  be  any  ways  unreafonable,  for  the  great  Cre- 
 ator to  require  fervice  and  obedience  from  the 
 works  which  his  own  fingers  have  made  :  Con  • 
 fider  if  it  be  not  better  to  have  hirn  for  a  friend 
 than  an  irrefiftible  adverfary  ;  and  if  God  does  not 
 advife  us  to  our  beft  intereft,  when  we  are  ex- 
 horted to  flee  from  eternal  wrath,  and  lay  hold 
 of  immortal  happinefs  ;  or  if  we  fhould  be  fright- 
 ed from  religion,  becaufe  we  muft  deny  our  iin- 
 ful  lufts  and  delights,  which  are  fordid  and  bafe, 
 below  the  dignity  of  our  immortal  fpirits,  and 
 which  lead  us  to  death  ;  or  if  it  be  iniquity  in  the 
 Redeemer  to  require  our  lofing  all  things  for  his 
 name's  fake,  when  he  allures  us  that  we  fhall  reap 
 an  hundred-fold,  even  eternal  life.  Though  fa- 
 tan  and  our  corruptions  may  fuggeft  many  hard 
 P  4  things 
 
544  There  is  no  Tmquity  in  God,  but  they 
 things  of  the  laws  of  God,  yet  take  a  narrower 
 look  of  them,  conficler  if  ihey  be  not  indeed  all 
 of  them  noble  and  lovely,  fuitabie  to  the  dignity 
 of  our  rational  natures,  and  tending  to  our  glory 
 and  comfort,  if  we  would  but  obey  them.  And 
 fiircljr  "  his  commandments  are  not  grievous,  for 
 i;  in  keeping  of  them  there  is  a  great  reward. 9> 
 And  then,  if,  after  a  mature  unprejudiced  deli- 
 beration, you  find  that  "  there  is  no  iniquity  in 
 "  God,"  as  certainly  you  will,  then  be  afhamed 
 of  your  own  folly  in  running  far  away  from  him, 
 fchd  purfuing  vanity  and  dreams  ;  be  forrowful 
 for  your  ingratitude  to  fo  good  a  God,  and  your 
 rmftaken  notions  of  religion,  which  is  indeed 
 the  ornament  and  beauty  of  our  fouls:  come  to 
 God,  and  acknowledge  that  you  find  no  iniquity 
 in  him  ;  and  then  fhew  a  fenfe  of  thefe  things, 
 by  forfaking  vanity,  and  fleeing  to  this  God  and 
 our  Saviour.      And, 
 
 2.  Such  of  us  as  have  profeffed  to  be  followers 
 of  Jcfus,  and  have  confecrated  our  lives  to  his 
 praife,  particularly  by  fitting  down  at  his  table, 
 and  partaking  of  the  facrament  of  the  Lord's 
 (upper,  ought  alfo,  upon  fuch  a  faft-day  as  this, 
 to  be  putting  this  queftion  to  ourfelves,  "  What 
 iC  iniquity  we  have  found  in  our  God  I"  If  ever 
 he  hath  given  us  caufe  to  repent  of  our  vows, 
 and  change  fides;  if  he  be  not  altogether  lovely, 
 and  no  unrighteoufnefs  in  him  ;  and  if  any  defect 
 of  comfort,  joy  and  delight,  is  not  to  be  laid  in- 
 tirely  at  our  door.  And  then  let  us  compare 
 what  hath  been  difcourfed  concerning  the  infi- 
 nite amiablenefs  of  God,  the  reafonablenefs  of  all 
 his  ways,  and  the  arguments  to  prove  that  there 
 is  no  iniquity  in  hirn,  with  our  practice  and  life 
 iince  our  laft  engagements  to  him,  and  we  fhall 
 find,  that*  if  there  be  no  iniquity  in  him,  there 
 
 mutt 
 
become  vain  who  go  far  from  him.     345* 
 
 muft  be  a  great  deal,  and  greatly  aggravated,  in 
 us:  we  can  have  no  excufe,  nothing  to  leflen  or 
 extenuate  the  fhame  and  wickednefs  of  our  un- 
 faithfulnefs  in  his  covenant,  which  all  of  us  are 
 in  fome  meafure  guilty  of.  And  this  is  what  in- 
 duced me  chiefly  to  make  choice  of  this  fubjedt 
 upon  this  occafion,  becaufe  few  things  will  rea- 
 dier convince  us  of  our  tranfgreflions,  and  {hew 
 us  our  guilt,  than  a  ferious  afldng  at  ourfelves, 
 cc  What  iniquity  we  find  in  God?"  Hence  it 
 will  appear,  that  the  fmalleft  fin  is  without  cloke, 
 that  we  can  alledge  nothing  for  removing  in  the 
 leaft  degree  from  him  ;  that  if  he  be  infinitely  a- 
 miable,  and  every  thing  about  him  alluring  and 
 lovely,  then  not  only  open  fins,  but  the  going 
 after  any  thing  elfe,  the  giving  the  leaft  of  our 
 hearts  and  love  to  the  world  or  our  own  lufts, 
 muft  be  highly  unreafonable,  and  it  muft  be  ini- 
 quity in  us  not  to  be  ftill  coming  nearer  and 
 nearer  to  him,  till  we  love  him  with  all  our 
 ftrength  and  foul,  and  dwell  in  his  love.  Let 
 us  then  come  before  God  this  day,  loaded 
 with  innumerable  provocations,  lothing  our- 
 felves becaufe  of  our  vilenefs  and  unworthinefs, 
 and  humbly  acknowledge  that  there  never  was 
 any  the  fmalleft  fhadow  of  iniquity  in  him, 
 but  that  his  wrays  are  all  of  them  equal,  juft 
 and  good  ;  and  that  ours  are  unequal  and  per- 
 verfe. 
 
 I  (hall  conclude  this  difcourfe  by  naming  thefe 
 three  things,  which  ought  to  follow  upon  our 
 views  that  <c  there  is  no  iniquity  in  God."  And 
 that  is, 
 
 1.  Shame  becaufe  of  our  ungrateful  returns  to 
 
 the  great  goodnefs  of  a  God,  that  never  gave  us 
 
 the  leaft  provocation  to  depart  from  him.     Men 
 
 are  ordinarily  afhamed   of  a  foolifh,   bafe,   vile 
 
 P  5  aiuoiu 
 
34^  There  is  no  Iniquity  in  God,  but  they 
 action  :  now  what  greater  folly  than  to  run  a- 
 way  from  fuch  a  God,  and  follow  vanity?  Or 
 what  can  be  fo  monftroufly  bafe,  as  to  rebel  a- 
 gainft  him  to  whom  we  owe  our  being  out  of 
 hell,  and  who  hath  manifefted  bowels  of  the  ten- 
 dered companion  for  us  ;  not  to  love  him  who 
 fhed  his  blood  for  us,  or  to  be  cold  in  our  af- 
 fection, or  lazy  in  his  fervice  ?  This  is  the 
 moft  difgraceful  and  horrid  ingratitude,  and  it 
 certainly  becomes  us,  when  we  look  upon  our 
 Redeemer  and  the  great  things  he  hath  wrought 
 for  us,  thefe  miracles  of  grace  and  love,  to  hide 
 our  faces  in  the  duft,  blufh  and  be  confound- 
 ed, and,  with  Ezra,  to  cry  out,  Ezra  9.  6. 
 "  O  my  God,  I  am  afhamed  and  blufh  to  lift 
 ,c  up  my  face  to  thee,  my  God  ;  for  our  i- 
 "  niquities  are  increafed  over  our  head,  and 
 €i  our  trefpafs  is  grown  up  unto  the  heavens. " 
 We  have  particular  reafon  to  be  afhamed  and 
 to  blufh,  who  are  baptized  into  the  name  of 
 Chrift,  and  have  afterwards  given  our  own  con- 
 fen  t  to  the  covenant,  by  fitting  down  at  the 
 Lord's  fupper ;  then  we  mixed  our  felves  with 
 the  armies  of  Ifrael,  and  fwore  to  be  faithful  to 
 the  captain  of  our  falvation,  fo  that  fin  in  us  is 
 not  only  rebellion  and  ingratitude,  but  perjury 
 and  the  vileft  treachery  :  every  tranfgreffion  of 
 ours  is  loaded  with  the  guilt,  difgrace  and  hor- 
 ror of  a  thoufand  oaths,  violated  and  broken> 
 and  covered  over  with  the  bafeft  perfidy  :  we 
 are  infamous,  like  foldiers  who  betray  their  Ge- 
 neral, and  run  over  to  the  enemy*s  camp. 
 And,  there  being  no  iniquity  found  in  God,  no- 
 thing on  his  part  to  excufe  our  departing  from 
 him,  raifes  our  crimes  and  reproach,,  and  fo  it 
 ftiould  our  blufhing  and  humiliation  to  the  great- 
 cft  height* 
 
 2dly> 
 
become  vain  tubo  go  fir  from  him.      347 
 
 2dly,  Sorrow  becaufe  of  our  many  provocate 
 ons.  To  weep  and  mourn  bitterly,  that  by  our 
 backflidings  we  fhould  pierce  him  who  loved  us 
 and  gave  himfelf  for  us,  and  that  we  have  fo 
 oft  trampled  upon  that  precious  blood  which  was 
 fhed  to  fave  us.  Let  it  be  the  greateft  grief 
 and  affliction  of  our  lives,  that,  when  we  or 
 our  fathers  never  found  any  iniquity  in  God,  he 
 fhould  find  fo  much  iniquity,  and  ingratitude, 
 and  treachery  in  us.  %  *  %  % 
 
 SER- 
 
54 8  Remember  thy  Creator 
 
 SERMON     XVI, 
 
 Eccles.  xii.  I. 
 Remember   nozv    thy  Creator   in  the   days  of 
 thy  youth ,  while   the  evil  days  come  notr 
 nor  the  years  drazv  nigh,  when  thou  floalt 
 fay,   I  have  no  pleafure  in  them. 
 
 TH  E  eternal  God,  is  fo  infinitely  worthy 
 of  our  higheft  love,  and  molt  ardent  affec- 
 tions, the  glories  of  his  moft  amiable  excellencies^. 
 £hine  with  fo  bright  and  attractive  a  luftre,  and 
 adorn  all  his  counfels  and  providences,  with  the 
 beauties  of  holineft,  and  the  endearments  of  end- 
 lefs  companions,  inviting  condefcenfion,  patience 
 never  to  be  outwearied,  and  grace  victorious  over 
 all  the  mighty  oppofition  which  the  diftance,  vile- 
 nefs,  and  enmity  of  abandoned  Tinners  can  make 
 to  it ;  that  it  would  be  impoffible  for  us  to  fhake 
 off  the  burdenr  or  fpurn  at  the  yoke  laid  upon  us 
 by  fuch  a  fovereign,  to  reject  his  laws  with  aver- 
 on,  and  treat  himfelf  with  indifference,  or 
 €ven  cold  and  wavering  affections  ;  if  we  knew 
 how  lovely  he  is,  and  did  not  live  in  an  amazing 
 ignorance  of  his  glory,  and  the  terrors  of  an  in- 
 finite greatnefs,  of  an  enemy  at  once  irreiiftible 
 and  eveilafting,  in  whofe  quiver  are  all  the  ar- 
 rows of  death,  not  temporal  only,  but  dipped  la- 
 fche  poifon  and  flames  of  hell,  which  they  carry 
 along  with  them  into  the  fearful  foul,  are  fo  in- 
 conceivably terrible,  that  it  is  a  though  tlefs  folly 
 and  flupid  ioconfideration.,  could  ever  make  men 
 
 fo 
 
in  the  *Days  of  thy  Youth.  349 
 
 fo  mad  as  to  venture  upon  his  difpleafure,  or  live 
 without  an  awful  regard  of  his  greatnefs.  An  ut- 
 ter ignorance  then  of  that  almighty  being,  or, 
 while  hot  in  the  purfuit  of  finful  pleasures,  an  in- 
 confiderate  forgetfulnefs  of  him,  being  of  fuch  fa- 
 tal confequence,  by  fupporting  Satanrs  throne  in 
 the  hearts  of  men,  and  promoting  the  interefts  of 
 impiety  in  their  lives;  the  c<  remembering  of  our 
 **  Creator/'  muft  carry  alongft  with  it  proporti- 
 onally as  noble  advantages  in  the  ways  of  religion, 
 and  be  of  the  greateft  importance  to  a  well-ordered 
 converfation,  which  will  make  it  an  ufefulfubjedfc 
 of  our  prefent  meditation. 
 
 That  I  may  fave  as  much  of  your  time  for  this- 
 purpofe  as  may  be,  I  fhall  take  up  very  little  of  it, 
 in  fpeaking  to  general  confiderations  which  relate 
 to  this  excellent  book  of  Ecclefiaftes,  or  the  cir- 
 cumftances  and  defign  of  its  compofure.  That 
 great  wife  man  having  from  the  thorougheft  expe- 
 rience and  moft  accurate  trials,  that  the  moft  advan- 
 tagious  circumftanees  ever  a  mortal  was  placed  in 
 could  afford  him,  in  the  former  part  of  this  book, 
 feelingly  demonftrated  the  vanity  of  temporal 
 grandeur  and  pleafure,  the  vexation  which  em- 
 bitters all  the  fweets  of  a  periftiing  life,  and  make3 
 its  way  into  the  fouls  of  the  richeft  and  moft  pow- 
 erful ;  thofe  cares  and  difcontents,  and  ftill  unfa- 
 tisfied  wifhes,  which  no  character  can  fecure  from, 
 or  the  deepeft  politicks  provide  againft  their  creep- 
 ing^into  the  mind,  and  their  fretting  and  difturb- 
 ing  it;  and  then,  the  melancholy  difappointments 
 which  in  the  end  blaft  all  the  variety  of  projects, 
 whereby  ambitious  or  voluptuous,  or  covetous 
 or  political  fools,  -ftek  after  happinefs  and  fatif- 
 gfaSion  in  the  pleafures  and  enjoyments  of  life: 
 the  wife  Solpmon,  I  fay,  having  difcourfed  of  fa 
 many  moving  things  concerning  the  vain  con- 
 vention of  men,  in  the  laft  chapter  of  his  book, 
 
 which 
 
35°  Remember  thy  Creator 
 
 which  my  text  begins,  points  out  to  his  readers, 
 an  employment  that  would  be  attended  with  none 
 of  the  former  inconveniencies  or  difappointments, 
 but  had  all  the  oppofite  advantages  to  recommend 
 it,  namely,  ferious  religion  and  the  fervice  of  God, 
 "  Remember  thy  Creator." 
 
 In  wrhich  words  we  may  take  notice  of  thefe 
 three  things. 
 
 i.  We  have  a  duty  which  the  wife  man  exhorts 
 us  to  be  employed  about,  "  remembering  our 
 "  Creator:"  whereby  is  meant,  that  we  endea- 
 vour to  beget  and  preferve  upon  our  minds  a  lively 
 and  awful  fenfe  of  the  fupreme  Being  ;  and  never 
 to  be  forgetful  of  the  benefits  wherewith  he  loads 
 us,  but  to  have  deeply  impreffed  on  our  thoughts, 
 and  ever  before  our  eyes,  all  the  mighty  obligati- 
 ons which  a  Creator  comprehends  ;  to  carry  a- 
 Jong  with  us  in  all  our  aims  and  managements, 
 the  influencing  fenfe  of  the  relation  we  ftand  un- 
 der to  our  almighty  Maker,  and  how  powerfully 
 and  univerfally  fuch  a  character  ought  to  move 
 and  determine  us.  And  as  this  frame  of  fpirit, 
 and  a  folemn  awe  of  God  upon  our  fouls,  is  of 
 very  great  effe£t  as  to  all  the  parts  of  a  Chriftian's 
 converfation  ->  fo  by  this  phrafe,  the  whole  of  reli- 
 gion in  general  may  be  exprefled  -,  tho',  no  doubt, 
 a  particular  refpecl  is  had  to  the  fpecial  duty  di- 
 reclly  mentioned.  God  is  here  reprefented  under 
 the  notion  of  a  Creator,  becaufe  that  founded  his 
 authority,  and  claimed  their  dutiful  obedience, 
 and  was  the  character  which  ought  to  be  one  of 
 the  chief  fubjecls  of  rememberance  \  efpecially 
 when  under  the  law,  the  more  lovely  and  endear- 
 ing glories  of  a  captain  of  falvation  were  not  fo 
 clearly  difcovered  to  the  church  :  which  being 
 now  "  brought  to  light  in  the  gofpel,"  the  wife 
 man's  advice,  as  directed  to  us,  muft  certainly 
 regard  a  Redeemer's  love  as  much  as  a  Creator's 
 
 good- 
 
in  the  T>ays  of  thy  Youth.  g  5 1 
 
 goodnefs ;  fo  that  now  he  fpeaks  to  us,  "  Re- 
 44  member  thy  Creator,"  thy  Father,  thy  Savi- 
 
 "  our«" 
 
 2.  We  have  the  period  during  which  this  work 
 
 fhould  chiefly  be  performed,  "  in  the  days  of  thy 
 44  youth:"  not  as  if  any  age  of  life  were  free  from 
 this  obligation,  or  any  time  unfeafonable  for  fo 
 noble  an  employment :  No,  religion  fhould  be 
 the  ornament  of  gray  hairs,  as  well  as  the  honour 
 of  a  blooming  life,  a  lively  fenfe  of  God  fhould 
 be  carried  through  all  the  periods  of  age ;  and 
 when  the  feeble  memory  of  a  drooping  old  man  is 
 incapable  of  receiving  new  impreffions,  and  for- 
 mer ones  are  daily  effaced,  the  rememberance  of 
 thy  Creator  fhould  furvive  every  other  thought, 
 and  defcend  with  us  to  the  grave :  but  the  wife 
 man,  by  thisexpreflion,  {hews  us,  that  as  no  time 
 is  too  early  and  foon  for  religion,  fo  the  feafon  of 
 youth  hath  a  great  many  advantages  in  fetting 
 about  this  work ;  when  the  faculties  are  ftrong 
 and  lively,  and  the  young  man  enjoys  the  vigour 
 and  edge  of  the  moft  fprightly  and  a&ive  days ; 
 when  the  fenfe  of  pleafure  is  keeneft,  and  the 
 foul  not  fo  much  prepoffeft  by  other  objects ;  then 
 the  rememberance  of  our  Creator  will  be  attended 
 with  the  moft  lafting  and  diffufive  ufefulnefs,  and 
 at  the  fame  time  prove  eafieft  to  ourfelves,  and 
 moft  acceptable  to  God. 
 
 3.  In  the  text  we  have  an  argument  to  per- 
 fuade  the  earlieft  youth  to  devout  their  firft  days 
 to  God,  and  employ  the  growing  buds  of  reafon 
 and  ftrength  in  the  rememberance  of  him,  taken 
 from  the  inconveniencies  of  old  age,  and  its  me- 
 lancholy unfitnefs  for  that  work  which  fhould  have 
 been  the  labour  of  youth.  "  While  the  evil  days 
 44  come  not,"  &c. 
 
 What  may  be  neceflary  for  further  illuftrating 
 thefe  phrafes,  may  be  mentioned  in  the  progrefs 
 
 of 
 
35*2  Remember  thy  Creator 
 
 of  the  difcourfe.  Among  the  many  heads  this 
 text  might  give  me  occafion  to  fpeak  upon,  I  (hall, 
 thro'  the  divine  affiftance,  endeavour  only  to  do 
 thefe  three  things. 
 
 i.  I  (hall  in  fome  inftances  open  up  the  nature 
 of  this  duty,   "  Remembering  of  cur  Creator." 
 
 2.  I  fhall  fpeak  a  little  to  what  the  wife  man  re- 
 commends as  the  propereft  feafon  for  us. 
 
 3.  I  may  draw  fome  practical  inferences. 
 
 I  begin  with  the  firft,  namely,  to  open  up  in 
 fome  inftances  the  nature  of  this  duty,  "  Remem- 
 4C  bering  our  Creator  :"  and,  becaufe  your  time 
 will  not  allow  me  to  (hew  the  reafonablenefs  there- 
 of, and  prefs  it  home  upon  you  in  a  feparate  head  ; 
 I  fhall  intermix  fome  reflections  to  this  purpofe 
 as  I  go  along. 
 
 1.  Then,  "  Remembering  of  our  Creator" 
 fuppofes,  and  vtry  intimately  includes,  that  we 
 have  been,  and  are  at  due  pains  and  diligence  to 
 attain  fuitable  notions  of  him,  and  make  advances 
 in  the  knowledge  of  his  nature  and  glorious  excel- 
 lencies; that,  by  ferious  enquiry  and  attentive 
 views,  we  have  fixed  ourfelves  in  a  deep  perfuafion 
 of  his  infinite  greatnefs  and  eternal  dominion,  the 
 awe  of  his  majefty,  and  the  alluring  condefceniion 
 of  his  grace;  that  we  believe  him  to  be  the  beft 
 and  the  greateft  of  beings,  that  he  is  poffefTed  of 
 every  excellency  that  may  beget  the  humbled  re- 
 verence and  adoration,  and  yet  ftir  up  love,  and 
 kindle  all  our  affections.  To  remember  him  aright, 
 we  mult  firft  know  his  laws,  ftudy  his  teftimo- 
 nies,  and  become  acquainted  with  all  the  fteps 
 of  thofe  wavs  in  which  he  is  to  be  found  or  fervcd. 
 And  as  the  great  deiign  of  this  knowledge  ter- 
 minates upon  practice,  and  miifl  influence  and  go- 
 vern our  lives,  fo  it  will  not  fuffice  that  we  ftudy 
 God  and  religion,  (which  I  am  afraid  the  molt 
 of  the  wife  and  learned  do)  only  as  an  entertain- 
 ment 
 
in  the  "Days  of  thy  Youth.  353 
 
 mcnt  to  our  curiofity,  and  an  improvement  of  our 
 underftandings.  like  human  fciences;  this  will  be 
 of  no  efficacy  to  the  curbing  of  our  lufts,  and 
 fuch  notions  will  either  be  quite  eclipfed,  <or*  at 
 ieaft,  clouded  and  weakened  by  every  temptation: 
 we  muft  therefore,  in  order  to  perform  the  duty 
 in  our  text,  fearch  after  the  knowledge  of  God, 
 as  that  which  we  are  infinitely  concerned  in,  and 
 every  part  whereof  hath  the  neareft  relation  to 
 our  happinefs.  We  muft  have  the  quick  and  lively 
 views  of  God  and  his  excellencies,  as  they  are  our 
 life,  and  being,  and  falvation,  upon  which  our 
 eternal  all  intireiy  depends,  in  which  our  greateft 
 intereft  lies.  We  are  not  to  know  God  as  men  do 
 fpeculative  fciences,  as  they  ftudy  hiftory  or  learn 
 mathematicks,  to  gratify  their  curiofity,  the  truth 
 or  falfhood  whereof  will  make  no  alteration  in 
 their  ftate:  but  we  muft  view  the  divine  goodnefs 
 as  the  joy  of  our  fouls,  his  mercy  as  our  only 
 refuge,  his  kind  providence  as  the  fafeft  guard 
 from  danger  and  the  fweeteft  comfort  in  a  falfe 
 and  changeable  world :  we  muft  know  his  laws 
 as  the  fovereign  rule  of  life,  by  which  our  unal- 
 terable ftate  will  be  finally  determined ;  his  threat- 
 nings  and  promifes  as  furer  than  the  foundations 
 of  the  mountains,  of  the  liability  whereof  our 
 fouls  cannot  mifs  to  feel  either  the  joyful  or  tor- 
 menting experience,  at  the  end  pf  things :  in  a 
 word,  we  muft  know  God  as  our  Creator,  whofe 
 our  lives  and  beings  are  \  as  our  king,  who  has 
 the  jufteft  authority  to  govern  us,  and  whofe  in- 
 finite right  is  fupported  by  an  equal  power;  a$ 
 the  moft  dangerous  enemy  or  valuable  friend,  in 
 whofe  pure  and  piercing  eyes  the  leaft  of  our  ac- 
 tions or  thoughts  is  either  provoking  or  acceptable. 
 Such  fteady  and  deep-rooted  thoughts  of  God,  and 
 of  the  relation  he  bears  to  us,  are  one  great  con- 
 fid  eration  in  explaining  this  duty  of  remembering  of 
 
 him* 
 
354  Remember  thy  Creator 
 
 him,  and   is  that  good  knowledge  of  the  Lord 
 
 whereby  we   may  efcape  the  pollutions  of  the 
 
 world. 
 
 And  what,  my  friends,  merits  fo  deep  an  im- 
 preffion  on  our  minds,  or  is  fo  worthy  of  our 
 enquiry  and  meditation,  as  all  the  adorable  per- 
 fections of  your  Maker  ?  the  beauties  whereof  are 
 gazed  at  by  the  crouds  of  admiring  angels,  and 
 both  amaze  and  delight  the  eye  of  a  feraph,  whofe 
 exalted  underftandings  fo  induftrioufly  pry  into 
 them,  and  glory  in  attaining  to  the  knowledge  of 
 a  fmall  portion  thereof,  while  they  defpife  other 
 objects,  about  wrhich  foclifh  men  are  fo  folicitous, 
 as  too  little  and  mean  for  them.  What  fo  fuit- 
 able  to  the  meditation  of  an  immortal  mind,  as 
 the  divine  wifdom  and  art,  which  our  own  fouls 
 and  bodies  with  every  thing  round  us  proclaim 
 with  fo  loud  and  diftinct  a  voice  ;  as  thofe  noble 
 contrivances  of  endlefs  compaffions  and  a  Redeem- 
 er's grace,  the  glories  whereof  will  out-live  the 
 grave,  and  fpread  themfelves  over  all  the  immenfe 
 regions  of  eternity,  when  the  little  objects,  that 
 the  underftandings  of  the  greateft  part  converfe 
 with,  will  be  turned  into  nothing  and  vanity  ?  Is 
 any  thing  fo  worthy  of  our  ftudy,  as  all  the  labours 
 of  that  mighty  love,  and  the  victories  of  the  cap- 
 tain of  our  falvation  over  the  fcattered  legions  of 
 darknefs,  with  all  the  wonderful  methods  that 
 accomplifh  the  defigns  of  his  kingdom  ?  Thefe 
 are  truths  fo  vaft  and  noble,  that  they  at  the  fame 
 time  fill  and  enlarge  our  capacity,  they  purify  our 
 reafcn  and  perfect  it,  and  all  of  them,  belonging 
 to  that  eternal  God,  who  is  infinitely  greater  and 
 better  than  any  of  his  creatures,  ought  to  be  the 
 chiefeft  fubject  of  their  views  and  enquiries. 
 
 And,   indeed,  when   there  are  fuch  numberlefs 
 excellencies  in  God  and  his  ways  to  entertain  and 
 exalt  our  reafon,  what  a  fatal  proof  of  the  dege- 
 neracy 
 
in  the  "Days  of  thy  Youth.  355 
 
 neracy  of  a  corrupt  age  muft  it  be,  that  fo  few 
 make  thefe  the  object  of  their  fearch,  and  many, 
 abundantly  vain  of  their  learning  and  wit,  are  fo 
 little  acquainted  with  their  Maker,  and  the  glori- 
 ous things  that  in  fcripture  are  fpoken  of  him  ? 
 An  underftanding  of  divine  things  is  fo  far  from 
 having  funk  down  into  their  hearts,  and  made 
 lafting  impreffions  there,  that  it  hath  not  fo  much 
 as  got  up  into  their  heads ;  nor  have  they  attained 
 even  a  fpeculative  knowledge  of  God  ;  tho%  one 
 would  think,  that,  whatever  ftudies  are  necefiary 
 to  train  up  a  perfon  for  the  bufinefs  of  this  world, 
 or  to  diftinguifh  him  by  uncommon  abilities  in  it, 
 fome  more  acquaintance  with  a  Maker  and  a  Sa- 
 viour wTere  no  unfit  ornament  to  the  chara&er  of  a 
 creature,  much  more  of  a  Chriftian. 
 
 But,  how  anxioufly  foever  others  fpend  theif 
 inquiring  thoughts  about  many  things,  do  thou, 
 O  my  foul,  learn  chiefly  to  know  thy  God  who 
 is  thy  Creator,  and  the  reck  of  thy  falvation. 
 Let  the  views  of  his  excellent  glories  be  the  prin- 
 cipal ornament  of  thy  underftanding ;  and  let  all 
 thefe  amiable  wonders  of  powerful  love,  which 
 fliine  with  fo  bright  a  light  in  the  gofpel  of  his 
 Son,  be  the  moft joyful  entertainment  of  thy  mind, 
 and  have  the  moft  fixed  abode  there.  While  others 
 labour  that  they  may  pierce  into  the  knowledge 
 of  things  which  are  vain  and  tranfitory  ;  and  be 
 (killed  in  all  the  arts  of  curing  a  difeafe  and  pre- 
 ferving  a  frail  body,  which  the  common  ftate  of 
 mortality  will  in  a  little  time  baffle,  when  it  re- 
 duces the  decayed  habitation  of  clay  to  its  original 
 duft  ;  do  thou,  O  my  foul,  fix  thy  contempla- 
 tions upon  that  kingdom  of  God  which  is  beauti- 
 fied by  the  luftre  of  an  eternal  excellency  ;  fearch 
 into  its  pleafures  and  glories,  and  the  way  to  at- 
 tain them  \  make  thy  immortal,  never-dying  foul, 
 thy  ftudy,  and  learn  the  methods  whereby  a  compaf- 
 
 fionate 
 
356  Remember  thy  Creator 
 
 fionate  God  heals  the  terrible  wound  fin  hath  given 
 to  it,  and  cures  its  lothfom  and  fatal  difeafe. 
 While,  amongft  the  fcribes,  the  wife  and  the  dif- 
 puters,  fome  are  bufied  about  angry  or  cavilling 
 queftions,  others  bend  all  their  thoughts  into  the 
 intricacies  of  the  laws,  that,  It  may  be,  govern  a 
 fhort-liv'd  empire,  and  are  eflablifhed  by  mortals, 
 whofe  death  or  changeable  humours  often  annul 
 and  take  away  their  being,  and  at  bed  regulate 
 and  fecure  to  men  perifhing  riches,  and  airy  ho- 
 nours, and  with  the  other  branches  of  what  is  \o 
 unworthily  nicknamed  Property,  which  belong  not 
 to  an  immortal  foul,  and  are  only  the  pofTeffion  of 
 the  body  ;  let  us  meditate  day  and  night  upon 
 thefe  eternal  teftimonies  which  govern  our  fpirits, 
 and  extend  their  power  thro'  the  endlefs  3ges  : 
 thefe  divine  ftatutes  which  will  make  us  wifer  than 
 the  fkiifulleft  counfellers,  and  by  which,  not  our 
 title  to  a  little  earth,  but  to  an  everlafting  heaven, 
 or  an  unquenchable  hell  muft  be  determined. 
 Thus  then,  he  that  would  remember  his  Creator, 
 muft  endeavour  to  attain  to  a  due  acquaintance 
 with  God  and  religion,  and  have  deep  impreffions 
 of  thefe  noble  and  important  truths  made  upon  his 
 mind  ;  for,  as  it  is,  John  ij.  3.  M  This  is  life 
 M  eternal,  that  they  might  know  thee  the  only 
 cc  true  God,  and  Jefus  Chrift  whom  thou  haft 
 "   fent." 
 
 2.  Remembering  God  includes  our  frequent  re- 
 flecting upon  his  glorious  excellencies,  and  daily 
 meditating  with  joy  on  all  the  miracles  of  grace 
 he  hath  wrought  for  us ;  and  that  we  lofe  no  op- 
 portunity of  calling  to  mind  thoie  admirable  ob- 
 ligations, whereby  he  hath  endeared  himfelf  and 
 fervice  to  our  fouls  ;  when  the  tender  mercies  of 
 our  God  are  both  the  ferious  bufmefs  of  our 
 thoughts,  in  all  proper  feafons  peculiarly  fet  apart 
 to  this  purpofe,  and  alfo  habitually  the  entertain- 
 ment 
 
in  the  Days  of  thy  Youth.  357 
 
 ment  of  our  minds  and  ever  before  our  eyes : 
 and  that,  with  the  pfalmift,  Pfalm  104.  34. 
 "  Our  meditation  of  him  may  be  fweet,  and  we 
 M  may  be  glad  in  the  Lord."  The  noblenefs  of 
 which  objects,  and  the  plaineft  ties  of  gratitude 
 fhould  make  us  comply  with  David's  exhortation, 
 1  Chron.  16.  12,  13.  Qi  Remember  his  marvel- 
 "  lous  works  that  he  hath  done,  his  wonders,  and 
 "  the  judgments  of  his  mouth,  Oyefeedoflf- 
 "  rael  his  fervant,  ye  children  of  Jacob  his  chofen 
 "  ones."  And  this  feems  to  be  particularly  de- 
 figned  in  the  character  under  which  the  wife  man 
 mentions  God,  M  Remember  thy  Creator."  Let 
 this  then  be  the  habitual  fubjeft  of  your  attentive 
 thoughts,  and  call  it  frequently  to  mind,  that  "  he 
 "  is  the  Lord  our  Maker,"  to  the  word  of  whofe 
 power  you  owe  your  beings ;  no  circumftance  of 
 which,  but  fliould  engage  us  to  glorify  him,  in 
 whofe  hands  are  our  life  and  breath  :  it  was  he 
 who  fhaped  you  in  your  mother's  womb,  and 
 preferved  you  in  helplefs  infancy  by  his  tender 
 fatherly  care ;  whofe  hand  lets  all  the  wheels 
 and  fprings  of  this  curious  machine,  our  bodies, 
 in  motion,  and  maintains  them  in  fo  admirable  a 
 regularity  ;  who  M  upholds  our  fouls  in  life,  and 
 M   keeps  our  feet  from  falling." 
 
 Bring  often  to  your  rememberance  all  the  good- 
 nefs  and  bounties  of  his  providence,  the  comforts 
 which  he  hath  beftowed,  and  the  dangers  and 
 difeafes  he  hath  preferved  us  from  ;  and  then 
 with  fervent  affections  and  enlivened  thoughts, 
 ftir  up  and  enlarge  all  the  powers  of  your  memory 
 and  underftanding,  that  you  may  often  receive  as 
 much  as  you  can  contain  of  the  grateful  remem- 
 berance of  him,  who,  being  originally  your  Crea- 
 tor, became  your  hufband  and  Saviour.  Think 
 on  the  overflowing  fprings  of  that  mighty  grace, 
 which  gave  rife  to  all   the  glorious  "things  that 
 
 are 
 
35  8  Remember  thy  Creator 
 
 are  celebrated  to  the  praife  of  redeeming  love, 
 with  which  the  memories  of  angels  are  ftored, 
 and  their  unwearied  fight  delighted.  Set  often 
 before  your  eyes  thefe  innumerable  tranfgreffions 
 which  once  compafled  you  about,  but  now  par- 
 doned and  wafiied  away  in  his  blood  \  the  ravifh- 
 ing  delights  of  immortality,  which  are  the  fruits 
 of  his  purchafe;  and  the  king  of  terrors  in  all  his 
 ghaftly  looks  and  formidable  attendance,  difarmed 
 of  his  fting  by  him  who  abolifhed  death:  and  look 
 at  the  raging  flames  of  hell's  fire  extinguifiied  to 
 all  his  followers.  Thefe  are  a  part  of  the  delight- 
 ful fubje£b,  which  a  rememberer  of  his  Creator 
 fhould  be  frequently  and  daily  meditating  on : 
 but  oh,  the  bafe  degeneracy  of  man!  who  is  fo 
 foon  "  forgetful  of  all  his  benefits,  who  is  unmind- 
 f<  ful  of  the  rock  that  begat  him,  and  of  God 
 V  that  formed  him  ;"  and  can  fo  monftroufly  per- 
 vert that  which  is  right,  as  to  allow  no  (hare,  or  fo 
 very  faint  impreflions  on  his  memory,  to  him  who 
 was  the  giver  of  it,  and,  as  he  is  the  Author  of 
 nature,  enables  us  alone  to  call  any  thing  back  to 
 our  rememberance,  Man  now  is  fo  inglorioufly 
 fallen  from  his  dignity  and  reafon,  as  to  banifh 
 thefe  eternal  and  lovely  excellencies  from  his  me- 
 mory, while  it  is  filled  with  a  croud  of  impure 
 imaginations,  or  is  loft  in  a  throng  of  deceits  and 
 vanities  that  cannot  profit.  And  art  thou,  O 
 my  foul,  become  fo  poor  and  difgraceful?  Think 
 once  on  the  matter,  and  refolve,  if  thou  canft 
 find  in  thy  heart,  to  forget  thy  affe&ionate  Lord, 
 who  remembered  thee  in  thy  low  eftate  \  ©r  to 
 think  with  fo  flight  an  attention  upon  him,  who, 
 now  appearing  as  a  Lamb  flain,  furrounded  by  all 
 the  alluring  endearments  of  his  tender  mercies, 
 and  the  dying  love  of  his  blood,  and  yet,  when 
 in  the  midft  of  the  throne,  is  encompaffed  about 
 with  all  the  heavenly  pomp,  and  majefty,  and 
 
 power 
 
in  the  T) ays  of  thy  Tenth.  35-9 
 
 power  of  an  eternal  King :  and  fo  his  greatnefs 
 and  thy  gratitude  confpire  to  keep  him  ever  in  our 
 memory,  efpecially  when  neither  our  bafenefs, 
 nor  diftance,  nor  averfation,  the  (hame  and  pain 
 of  the  crofs,  the  oppofition  of  hell,  nor  the  wrath 
 of  his  Father,  could  blot  out  the  deep  impreffions 
 our  perifhing  fouls,  when  going  down  to  an  eter- 
 nal grave,  made  upon  a  Redeemer's  memory 
 and  love,  but  then  he  came  to  feek  and  fave  us. 
 And  what  ought  we  fo  often  to  call  to  remember- 
 ance,  as  that  mercy  and  goodnefs  which  is  all 
 our  joy  in  a  vain  and  changeable  world,  the  fcene 
 of  fin  and  imperfection  ;  and  thofe  regions  of  fe- 
 licity, where  are  all  our  great  expectations ;  and 
 the  excellencies  of  the  laws,  the  counfels  and  ways 
 of  that  almighty  King,  which  will  ever  imploy 
 the  pleafing  meditation  of  faints  and  angels,  while 
 eternity  will  not  cloy  or  outweary  them  ?  But 
 how  often  foever  the  world,  with  its  vain  buiinefs 
 and  dying  projects,  and  how  feldom  God  or  reli- 
 gion, be  in  the  memories  of  the  moft  part,  let  us 
 refolve  with  Afaph,  Pfalm  77.  11,  12.  "  I  will 
 4<  remember  the  works  of  the  Lord,  furely  I  will 
 "  remember  thy  wonders  of  old.  I  will  meditate 
 <c  alfoofall  thy  works,  and  talk  of  thy  doings. " 
 And  with  the  church,  Song  1.  4.  "  We  will  re- 
 "  member  thy  love  more  than  wine." 
 
 3.  The  chief  thing  in  the  rememberance  of  our 
 Creator,  and  of  the  greateft  importance,  is  that 
 we  carry  that  knowledge,  and  thefe  meditations 
 I  have  mentioned,  along  with  us  in  all  the  acti- 
 ons of  our  life  ;  and  confider  what  influence  they 
 ought  to  have  thereon  :  an  awful  fenfe  of  God 
 would  then  be  of  great  ufe  to  a  well-ordered  con- 
 verfation.  I  told  you  that  our  rememberance  of 
 God,  when  aright,  ever  tends  to  practice.  It 
 hath  the  neareft  connection  with  our  intereft  and 
 duty,  and  therefore  fhould  ever  be  applied  by  us 
 
 to 
 
g  60  Remember  thy  Creator 
 
 to  the  whole  employment  of  life  :  fo  that  when 
 we  defire  any  thing  with  vehemency,  and  purfue 
 it  diligently,  we  are  to  call  to  mind  our  Creator, 
 and  fee  if  it  be  confident  with  what  we  owe  him, 
 and,  if  it  will  be  acceptable  to  him:  when  we 
 form  any  fchemes  of  bufinefs,  and  fet  about  the 
 fmalleft  project,  the  firft  queftion  a  rememberer 
 ofhimmuftput,  will  be,  what  God  thinks  of  it ; 
 and  how  he  will  judge  concerning  it,  whofe  fen- 
 tence  can  only  determine  its  eternal  wifdom  or 
 folly  ?  for  he  carries  about  with  him  the  convi&i- 
 on  that  his  Creator  pries  into  his  moft  fecret  acti- 
 ons, that  "  his  eyes  are  upon  the  ways  of  man, 
 "  and  that  he  pondereth  all  his  goings."  And 
 therefore  when  tempted  by  deceitful  gain,  by 
 honours  and  greatnefs  to  be  exchanged  for  a  good 
 confcience,  and  by  pleafures  inconfiftent  with  the 
 purity  of  a  Chriftian's  life,  he  then  remembers 
 that  by  complying  with  the  folicitations  of  lufr, 
 ambition  or  covetoufnefs,  he  provokes  the  anger 
 of  an  almighty  enemy,  and  expofes  his  foul  to  the 
 raging  billows  of  an  ocean  of  brioiftone  and  flame, 
 and  confiders  if  the  offers  made  by  the  world,  ,are 
 worth  the  while  of  running  the  hazard  01  hell's 
 torments,  and  the  vengeance  of  him  that  created 
 all  things  ;  the  thoughts  whereof  will  foon  ex- 
 tino-uifhthe  fire  of  luft,  and  make  him  difdain  the 
 fearful  propofal.  Thus  Jofeph  called  to  mind  his 
 Creator,  Gen.  39.9.  when  enticed  by  the  arts  of 
 his  whorifh  mittreis,  he  cries  out,  "  How  then  can 
 "  Ido  this  great  wickednefs,  and  fin  againftGod?" 
 When  one's  fooliih  vanity,  or,  it  may  be,  di- 
 fHnguifhing  accomplishments,  are  apt  to  f well  his 
 pride,  then  the  rememberance  of  a  Creator's  great- 
 nefs, before  which  we  are  all  as  nothing,  prefently 
 humbles  and  abafes  him.  To  remember  God,  is 
 fuitably  to  apply  his  perfections  to  all  our  cir- 
 cumftances,  fo  that,  for  example,  in  affliction, 
 
 the 
 
in  the  Days  of  thy  Youth.  3  6 1 
 
 the  thoughts  of  his  fovereignty  and  fatherly 
 chaftifements  may  flifle  every  repining  murmur, 
 and  engage  to  a  chearful  fubmiffion  :  in  profpe- 
 rity,  the  views  of  a  Creator,  as  the  fountain  of 
 every  good  thing,  may  infpire  our  fongs  with 
 gratitude,  and  fill  our  lives  with  thankful  obe- 
 dience and  acknowledgments  :  in  the  midft  of 
 the  moft  terrible  confufions  and  diftradting  fears, 
 to  call  to  mind  the  over-ruling  providence  of  our 
 Maker,  will  compofe  our  fpirits,  and  make  us  reft 
 in  hope;  for  fince  the  king  of  Z  ion  reigneth 
 throughout  all  generations,  on  him  alone  fhould 
 lean  our  dependence  and  expectation.  In  a  word, 
 for  I  cannot  inlift  on  particulars,  to  M  remember 
 *'  our  Creator,"  is  to  confider  all  our  aiiions^ 
 defires,  and  aims  in  a  relation  to  him  ;  to  have 
 ever  God  in  our  thoughts,  and  to  regulate  all  our 
 projects  and  fchemes  by  his  laws  and  excellencies; 
 upon  every  attempt  we  fet  about,  and  in  fpeciai 
 when  furrounded  by  enticing  corruptions,  and  the 
 flattering  fins  which  eafily  befet  us,  let  us  hearken 
 to  the  advice  which  God  gives  to  Ifrael,  when 
 reproving  them  for  idolatry,  Ifa.  46.  8,  9,  10. 
 cc  Remember  this  and  {hew  yourfelves  men, 
 <c  bring  it  again  to  mind,  O  ye  tranfgreflbrs.. 
 *c  Remember  the  former  things  of.  old,  for  I  am 
 *'  God,  and  there  is  none  elfc.  My  counfel 
 cc  {hall  ftand,  and  I  will  do  all  my  pleafure;"  that 
 fo  his  majefty  and  greatnefs  may  ever  awe  our 
 minds,  curb  our  paffions,  and  influence  our  lives. 
 But, 
 
 4.  That  we  may  improve  the  thoughts  of  God 
 to  fuch  purpofes,  we  muft  ever  have  the  remem- 
 berance  of  him  fo  frefh  and  lively,  that  it  may  be 
 conftantly  at  our  hand,  and  ready  to  be  brought 
 into  our  minds  at  the  firft:  occafion.  We  are  en- 
 comparted  about  by  the  ffiaresof  a  beguiling  world- 
 Satan  catches  every  occafion  of  ftcaling  in  a  temp. 
 
 Vol.  II.  Q^  cation/" 
 
362  Remember  thy  Creator 
 
 tation,  when  he  fees  at  any  time  c<  the  remem- 
 "  berance  of  our  Creator"  laid  afide  by  us ;  and 
 when  once  fin  gets  into  our  heart,  or  even  into 
 our  ear,  it  clouds  and  darkens  divine  things,  and 
 leads  us  further  off  from  the  thoughts  of  God, 
 till  by  the  deceitfulnefs  thereof  we  be  carried 
 down  the  ftream,  and  have  yielded  to  vanity  :  it 
 is  not  eafy  then  effectually  to  call  back  the  pro- 
 fpecl  of  God  and  his  greatnefs,  when  once  a 
 temptation  gets  but  a  deliberate  audience  of  us  ; 
 and,  I  believe,  woful  experience  may  convince  us 
 all,  how  many  follies  we  have  thoughtlefly  indul- 
 ged, how  many  duties  neglefted,  which,  perhaps, 
 we  would  have  efcaped,  had  we  called  to  remem- 
 berance  our  Creator  when  firft  attacked  by  that 
 hellifh  enemy.  We  (hould  therefore  have  our 
 whole  fouls  fo  intimately  poffeft  by  the  glorious 
 rnajefty  and  alluring  amiablenefs  of  God,  by  the 
 enlivening  comforts  of  his  love,  and  the  terrors 
 or  his  anger  ;  that  Satan  may  be  no  readier  to 
 throw  his  fiery  darts  at  us,  or  difguife  a  beaftly 
 luft  with  all  the  falfe  beauties  and  deceitful  fea- 
 tures of  fin,  than  we  (hould  be  inftantly  to  op- 
 p.ofe  unto  thefe  cunning  arts  of  his,  the  awe  of  an 
 infinite  God,  and  of  an  eternal  hell,  the  ftrong 
 obligations  we  are  under  to  obey  him,  and  the  great 
 reward  of  them  who  keep  his  commandments. 
 And,  that  we  may  have  thus  the  thoughts  of  our 
 Creator  always  ready  and  never  out  of  the  way., 
 we  ought  to  familiarize  them  to  our  minds  by 
 frequent  and  deep  meditation,  and  by  an  atten- 
 tive confideration  of  all  thefe  creatures  and  pro- 
 vidences which  may  lead  us  to  God  ;  and  then 
 depend  by  a  humble  confidence  and  earneft  defire 
 upon  the  holy  Spirit,  in  the  words  of  David, 
 I  Chron.  29.  18.  that  he  may  "  keep  all  thefe 
 i;  things  for  ever  in  the  imagination  of  the  thoughts 
 **  of  our  heart,  and  prepare  our  hearts  unto  him." 
 
 I  fhould 
 
in  the  T)ays  of  thy  Youth.  363 
 
 Ifhould  come  now  to  the  fccond  head,  namely, 
 that  period  which  the  wife  man  mentions  as  the 
 propereft  feafon  for  religion,  and  to  this  duty  par- 
 ticularly, "  the  days  of  our  youth:"  but,  your 
 time  being  much  fpent,  I  can  only  hint  at  a  few 
 things  of  many  that  might  have  been  largely 
 fooken  to.  And  I  need  fcarce  obferve  in  the  be- 
 ginning, that  what  may  be  faid  on  this  fubjecl:, 
 tho*  it  dire&ly  refpe£l  the  younger  hearers,  yet  it 
 is  of  equal  ufe  to  perfons  of  whatfoever  age  ;  fince 
 the  longer  we  have  delayed,  we  ftiould,  with  the 
 more  vigorous  endeavours,  lay  hold  on  the  golden 
 feafon  of  prefent  opportunity,  and,  if  we  have 
 poftponed  our  moft  important  bufinefs  till  old  age, 
 v/e  fhould  then  flee  the  fwifter  for  refuge  to  the 
 hope  fet  before  us. 
 
 I.  Then,  youth  being  undoubtedly  the  moft 
 flourifliing  and  a&rve  feafon,  when  all  the  facul- 
 ties are  in  their  prime,  and  every  thing  moft 
 valuable,  that  blooming  fpring  of  age  ought  con- 
 fequently  to  be  devoted  to  the  rememberance  of 
 our  Creator,  and  the  pra&ice  of  religion  :  becaufe 
 thefe  are  the  infinitely  nobleft  entertainments,  no 
 other  objeft  can  pretend  to  equal  their  excellency, 
 and  rival  them  in  our  thoughts  ;  and,  as  the  glo- 
 ries of  a  Maker  and  Redeemer  can  never  be  all 
 known  or  remembered,  even  during  the  eternal 
 youth  of  a  cherub  or  feraph,  it  muft  be  certainly 
 reafonable,  that,  when  our  underftandings  are 
 moft  capacious,  and  the  memory  ftrongeft,  we 
 ihould  open  them  to  receive  thefe  ravilhing  ob- 
 jects, and  entertain  the  impreffions  of  that  mighty 
 grace  which  overflows  all  the  regions  of  heaven 
 and  their  inhabitants ;  and  when  our  afteitions  are 
 animated  by  the  nobleft  warmth  and  heat,  that 
 then  they  ftiould  be  kindled  with  a  divine  love, 
 and  our  moft  vigorous  defires  (hould  be  raifed  to- 
 wards the  rivers  of  endlefs  pleafures  ;  in  a  word, 
 Ct  2  that 
 
3  64  Remember  thy  Creator,  &c. 
 
 that  our  freflieft  and  beft  days  fhould  be  fpent  in 
 the  mod  lading  and  exalted  imployment.  And, 
 indeed,  this  is  fo  infinitely  plain  an  argument, 
 that  I  may  refer  it  to  children  of  the  tendered: 
 youth,  if  they  will  give  their  firft  fruits  to  the  de- 
 vil, who  hates  them  with  the  malice  and  envy  of 
 hell,  and  to  thofe  lufts  which  are  thedifgrace  and 
 poifon  of  a  foul ;  or  if  they  will  rather  beftow 
 them  upon  God  their  Maker,  the  lover  of  their 
 fouls,  their  tender  Father  and  compaffionate  Re- 
 deemer: whether  it  be  reafonable,  that  the  vi- 
 gour of  an  immortal  fpirit  fhould  be  imployed  a- 
 bout  eternity  and  its  incomparable  bleffings,  or 
 bafely  proftituted  to  the  difguifed  nothings  of  an 
 unfatisfying  world  ;  if  they  would  choofe  to  have 
 their  tender  memories  and  minds  feafoned  with 
 goodnefs  and  virtue,  and  early  adorned  with  the 
 beauties  of  holinefs,  or  polluted  by  brutifli  lufts 
 and  furious  paffions ;  in  a  word,  if  when  men  begin 
 to  think  and  act,  they  fhouli  then  lay  afide  their 
 reafon,  and  begin  to  live  like  the  beafts  that 
 perifh.  ****** 
 
 S  E  R- 
 
[     3*5    3 
 
 SERMON     XVII. 
 
 P  S  A  L  M    XC.     I  I  . 
 
 Who  knotveth  the  power  of  thine  anger?  even 
 according  to  thy  fear,  fo  is  thy  wrath. 
 
 IT  Is  one  of  the  melancholy  effe£ts  of  the  rebel- 
 lion of  man  againft  God  his  Maker,  that  our 
 immortal  fpirits  are  become  difgraceful  (laves  to 
 the  body  \  and  we  are  funk  fo  deep  into  the  mire 
 of  fin  and  fenfe,  and  our  underftanding  (o  weakned 
 and  clouded  by  the  vanities  of  things  which  are 
 temporal,  that  outward  objects,  which  ftrike  our 
 fancy  and  fenfes  moft,  have  the  greateft  influence 
 both  upon  our  hope  and  fear.  And  thus,  as  foolifh 
 man  flattershimfelf  into  the  profpefl of  finding  hap- 
 pinefs,  and  feeks  to  be  fatiified  with  good  in  the 
 deceitful  charms  of  fin,  and  the  perifhing  enjoy- 
 ments of  a  vain  world  ;  in  like  manner  alfo,  we 
 are  afraid  of  great  and  powerful  men,  who  can 
 render  us  uneafy  while  here  below,  torture  our 
 bodies,  or  cut  fhort  our  days  by  the  hand  of  vio- 
 lence. We  dread  them  who  can  rob  us  of  our 
 poiTeffions,  confine  us  to  a  prifon,  and  banifh  us 
 from  our  country  and  friends,  or  by  any  other 
 means  difturb  our  quiet,  and  harm  our  interefts. 
 that  a^e  upon  earth.  The  anger  of  fuch  we  en- 
 tertain high  enough  notions  of,  and  are  felicitous 
 to  avoid,  and  will  not  readily  provoke  them  to 
 hatred  and  revenge;  while  alas  we  little  mind  him 
 who  is  clothed  with  infinitely  greater  terrors  than 
 they,  whofe  power  extends  incomparably  farther, 
 even  in  this  life,  and  who,  after  he  has  driven  us 
 Q- 3  ou* 
 
3  66  TVho  knowetrh  the  'Power 
 
 out  of  this  world,  can  purfue  with  vengeance  be- 
 yond death  and  the  grave  ;  and  are  at  no  care  to 
 pleale  him,  but  ftupidly  infult  the  honour  of  his 
 government,  and  contemn  his  laws,  as  if  we  had 
 nothing  ta  fear  from  our  Maker,  or  he  were  in- 
 capable to  afflidr  us  fo  much  as  our  fellow-crea- 
 tures, or  as  if  we  were  c<  able  to  contend  with 
 44  the  Almighty,  and  our  hearts  could  endure,  or 
 *c  our  hands  be  ftrong  in  the  day  when  he  hath  to 
 u  do  with  us." 
 
 As  it  is  of  the  utrnoft  importance  to  us,  that 
 we- no  more  abandon  ourfelves- to  this  extremity 
 of  madnefs ;  it  is  my  purpofe  at  this  time,  by  the 
 ailiftance  of  God's  wife  and  holy  Spirit,  to  offer 
 a  few  confiderations  from  this  devout  meditation 
 of  the  holy  pfalmift  in  our  text,  which  may  be 
 ufeful  to  convince  us  that  God  is  the  moft  dread- 
 ful enemy,  and  his  difpleafure  infinitely  more  to 
 be  feared  than  that  of  the  greateft  men  ;  to  mew, 
 that  "  when  his  wrath  is  kindled  but  a  little,"  it  is 
 even  then  incomparably  more  terrible  than  the 
 keeneft  fury  and  fierceft  anger  of  any  creatures  ; 
 and  that  when  it  burns  againft  tranfgrefibrs,  as  it 
 will  do  in  the  other  world,  with  a  vehement  flame, 
 none  can  conceive  how  great  the  power  of  it  is: 
 and  fo  from  thefe  confiderations,  I  fhall  endea- 
 vour to  perfuade  you,  that  this  man  hath  the  trQ- 
 eft  under ftanding,  who  with  the  utrnoft  careful- 
 nefs  fhuns  whatfoever  may  offend  fuch  a  terrible 
 God,  is  frighted  from  fin  which  expofes  to  his 
 wrath,  as  of  al!  others  the  moft  dangerous  enemy, 
 and  filled  with  the  greateft  terrors  to  ourTouls  : 
 and  that  to  order  our  converfation  in  all  things, 
 fo  as  we  may  be  in  good  terms  with  our  omnipo- 
 tent Maker,  be  happy  in  his  favour,  44  which  is 
 cc  better  than  life,"  and  be  delivered  from  "  the 
 w  power  of  his  anger"  burning  againft  us,  muft 
 be  indeed  the  only  way  of  <4  numbering^ our  days., 
 
 44  fo, 
 
of  God's  Anger  ?  367 
 
 44  foas  to  apply  our  hearts  unto  real  and  lafting 
 44  wifdom."  For  which  purpofe,  I  have  made 
 choice  of  the  words  now  read  as  the  fubjecT:  of  the 
 following  difcourfe,  44  who  knoweth  the  power 
 11  of  thine  anger;"  to  the  explaining  of  which 
 I  (hall  come  as  foon  as  may  be,  and  not  take  up 
 much  of  your  time  in  the  confideration  of  the 
 context. 
 
 Thispfalm,  which,  as  the  title  aiTures  us,  was- 
 a  prayer  of  Moles,  that  eminently  diftinguifhed 
 man  of  God,  feems  to  have  been  compofed  by 
 him,  when  meditating  upon  the  melancholy  cir- 
 cumftances  of  the  Ifraelites,  whom  God,  juftly 
 provoked  by  their  ingratitude  and  unbelief,  had 
 condemned,  by  an  irreversible  fentence,  to  wan- 
 der in  the  vaft  howling  wildernefs  forty  years,  and 
 there  to  be  confumed  by  the  doleful  variety  of 
 calamities  2nd  afflictions  wherewith  God  vifited 
 them,  fo  that  all  that  numerous  generation,  fuve 
 the  two  ye  know  that  were  excepted  from  the 
 fentence,  fhould  perifh  there,  without  any  of  them 
 having  accefs  to  the  promifed  Canaan,  that  fo 
 much  defired  objedt  of  Ifrael's  hope.  And,  befide 
 what  particularly  refpecls  this  fad  ftate  of  that 
 people,  he  takes  occafion  thence  to  mention  fome 
 very  uieful  and  affecting  confederations,  relating, 
 tt)  the  great  uncertainty  and  fhortnefs  of  humaiv 
 life  in  general,  and  the  numerous  vanities  and  mi- 
 feries  it  was  filled  with  while  it  laded  ;  of  which 
 kind,  what  we  have  in  the  verfe  preceeding  out- 
 text  feems  to  be  :  the  days  of  a  man's  continu- 
 ance upon  earth,  fays  he,  at  the  utmoft,  are 
 bounded  by  <4  fourfcore  years  \"~  and  what  is  that 
 to  a  being  which  muft  laft  to  eternity  ?  4<  it  is  in- 
 4;  deed  foon  cut  off,  and  we  flee  away;"  befides 
 the  few,  the  thread  of  whofe  life  is  drawn  out  to 
 fo  uncommon  a  length,  lofe  much  of  the  relifh 
 and  pleafure  of  their  later  years,  they  being  at- 
 Q^4  tended 
 
3  63  Who  knoweth  the  Power 
 
 tended  with  the  melancbly  companions  of  M  la- 
 li   bour  and  forrow." 
 
 And  then  follows  our  text,  "  who  knoweth 
 "  the  power  of  thine  anger?"  Of  which  words 
 fome  take  this  to  be  the  meaning,  nameJy,  that  not- 
 withstanding of  fiich  awful  inftancesof  divine  wrath 
 as  he  had  been  fpeaking  of,  yet  none  ferioufly  ccn- 
 iidered  his  anger  as  they  ought  to  have  done,  or 
 improved  thefe  meditations  fuitably  by  making  this 
 God  their  fear  and  dread.  But  tho'  this  is  always 
 juft  matter  of  our  complaint,  that  as  ftupid  Tin- 
 ners are  not  allured  to  the  fervice  of  God,  by  the 
 endearing  arguments  of  his  infinite  love  and  com- 
 paffionflili overflowing  mankind  ;  {o  they  inconfi- 
 derateiy  "  rufh  on  the  thick  bofies  of  his  buckler." 
 and  are  little  :  ffe&ed  by  the  terribknefs  of  his  dif- 
 pleafure:  yet  I  think  the  immediate  defign  of  the 
 pfalmift,  is  not  fo  much  to  complain  of  the  thought- 
 lefhefs  of  men,  as  to  exprefs  the  inconceivable 
 power  of  the  anger  of  a  God,  and  that  it  vaftly 
 exceeds  our  higheft  apprehenfions  of  it.  He  had 
 been  meditating  upon  the  affe&ing  cafe  of  the 
 Ifraelites  in  the  wildernefs,  and  the  various  judg- 
 ments and  heavy  ftrokes  they  were  expofed  to, 
 while  they  were  there  consumed  by  God's  anger^ 
 and  his  wrath  troubled  them.  Now,  as  thefe 
 calamities,  however  frightful,  were  yet  but  fmall 
 beginnings  of  the  divine  wrath,  he  takes  occafion 
 thence  to  afk  the  queftion,  how  inconceivable 
 mu ft  the  ftrength  and  fiercenefs  of  it  be  ?  As  if 
 he  had  faid,  to  ufe  the  apoftle's  phrafe  upon  ano- 
 ther occafion,  If  the  M  weaknefs  of  God,"  the 
 firft  efforts  of  his  wrath,  fo  much  amaze  and  fright 
 us;  then  "  who  can  know  the  power  of  his  an- 
 "  ger,"  when  it  exerts  itfelf  in  its  vigour?  And, 
 if  the  fmokings  of  divine  difpleafure  upon  earth 
 occafion  fuch  lamentable  effeiis,  and  be  fo  noi- 
 fom ;  then,  how  dreadful  and  terrible  beyond  all 
 
 com- 
 
of  GoiVs  *Anger ?  g  69 
 
 comprehension  muft  be  the  fire  of  his  anger,  when 
 kindled  into  a  vehement  flame,  or,  which  is  the 
 fame  thins;,  when  it  becomes  "  the  power  of  his 
 "  anger ?" 
 
 I  need  not  bring  examples  of  a  thing  which  is 
 fo  plain  from  fcripture,  and  frequently  ufed  there- 
 in, namely,  that  queftions  of  this  nature,  accor- 
 ding to  the  different  circumftances  of  the  places, 
 import  a  very  ftrong  denial  or  affirmation  of  the 
 thing  :  and  thus  the  words  have  the  fame  meaning 
 as  if  the  pfalmift  had  affirmed,  that  none  "  know- 
 w  eth  the  power  of  his  anger."  And  indeed 
 expreffions  of  this  kind  feem  to  me  to  be  pecu- 
 liarly beautiful  and  emphatical,  for  he  refers  the 
 matter,  as  it  were,  to  their  calmeft  thoughts  and 
 utmoft  attention,  does  not  take  them  unprepared, 
 but  allows  them  time,  and  bids  them  thoroughly 
 confider  the  cafe,  ftretch  their  imagination  and 
 thought,  and  fee  if  they  could  find  any  "  who 
 ,c  knew  the  power  of  God's  anger,"  how  terrible 
 an  enemy  he  is.  Who  ever  entered  into  the  trea- 
 fures  of  wrath  and  furious  ftorms,  which  he  re- 
 ferves  for  the  day  of  battle  ;  or  is  acquainted  witta 
 the  great  variety  of  the  arrows  of  poifon  and 
 death  which  fill  his  quiver,  the  wounds  whereof 
 are  always  fatal  and  pierce  deep  into  the  foul  ft 
 Who  can  comprehend  how  terrible  miferies  the 
 ftrength  of  fuch  a  right  arm,  when  animated  by. 
 his  difpleafure  and  anger,  can  inflict;  what  ways 
 it  is  able  to  torture  a  creature,  and  with  how  ve- 
 hement flames  the  power  of  divine  fury  muft  rage? 
 And,  as  I  told  you,  the  plain  import  of  the 
 queftion  is,  that  it  is  unanfwerable,  none  can 
 conceive  or  imagine  it :  but,  after  we  have  framed 
 the  higheft  notions  of  the  mo  ft  dreadful  wrath  to 
 ourfelves,  and  laid  before  our  thoughts  the  extre- 
 mity of  tortures  and  woes,  yet  all  would.be  far 
 fhort  of "  the  power  of  God's  anger," 
 
 Q.5  I  need 
 
57°  Who  knoweth  the  Power 
 
 I  need  fcarce  tell  you,  what  you  fo  frequently 
 hear,  that  we  are  not  to  imagine  that  anger  is 
 here  attributed  to  God,  as  if  he  were  poflefled  by 
 the  leaft  degree  of  thefe  irregular  and  changeable 
 paffions  which  are  found  amongft  men  :  for  the 
 fmalleft  meafure  of  imperfection  muft  be  infinitely 
 removed  from  the  divine  nature  ->  and,  as  he  is  in 
 all  refpe£h  "  without  variation  or  fhadow  of 
 M  changing,"  there  can  never  be  any  rifing  of  a 
 paffion,  fuch  as  anger,  in  his  breaft  at  one  time, 
 and  a  falling  or  leffening  of  it  again,  as  isobfcrved 
 amongit  creatures.  But  his  infinite  difpleafure  at 
 iniquity,  his  abhorrence  and  hatred  of  the  workers 
 thereof,  and  the  fury  of  his  anger  at  them,  are 
 all  fuitable  to  the  purity  ami  glory  of  his  nature, 
 perfectly  fteady  and  unchangeable:  which,  ne- 
 verthelefs,  is  far  from  making  his  wrath  lefs  real 
 and  dreadful  ;  but  this  very  con  fid  era  t  ion,  as  I 
 fhall  afterwards  have  occafion  to  obferve,  exceed- 
 ingly aggravates  the  inconceivable  terriblenefs  of 
 divine  anger,  **  who  knoweth  the  power  of  thine 
 "   anger?"     And  then,. 
 
 The  pfalmift  adds,.  "  even  according  to  thy 
 <c  fzzr  fo  is  thy  wrath."  Some  who  think,  as  I 
 formerly  mentioned,  that  the  pfalmift,  in  the 
 words  which  I  have  now  explained,  is  lamenting 
 the  inconiideration  of  'thoughtlefs  finners  and  the 
 fcarcity  of  thofe  who  meditate  duly  upon  the  anger 
 of  God,  give  this  as  the  meaning  of  thefe  words, 
 namely,  "  according  to  thy  fear,"  that  is,  in  pro- 
 portion to  the  religious  reverence  and  regard  which 
 men  have  for  thee,  the  confideration  and  know- 
 ledge of  thy  wrath  will  be  found  with  them,  and 
 the  impreffions  hereof  remain  upon  their  fouls  ; 
 and  becaufe  fo  few  are  truly  good  and  have  this 
 fear  of  God,  therefore  none  knew  and  reflected 
 upun ,t;  the  power,  of  his  anger,"    But  this  expo- 
 
 firioa 
 
of  GolVs  Anger  ?  371 
 
 fltion  leeming  to  be  fomewhat  ftrained  and  in* 
 congruous, 
 
 Others  generally  think  that  thefe  words  contain  . 
 a  very  remarkable  difference,  which  is  betwixt 
 the  wrath  of  God  and  that  of  creatures,  namely, 
 that  we  are  very  apt  to  fancy  the  anger  of  men 
 much  more  terrible  than  it  truly  is  in  itfelf,  we 
 paint  it  in  too  frightful  colours,  and  are  ready  to 
 be  filled  with  anxious  fears  of  it ;  whereas  indeed 
 all  the  calamities  and  lofles  which  the  greateft 
 men  can  occafion  to  us,  are  but  light  affli£rionsr 
 their  ftrength  reachcth  but  a  little  way,  and  is 
 foon  at  an  end  ;  the  breaking  of  the  vapour  of  his 
 life,  in  a  moment  blows  into  nothing  all  the  rage 
 and  the  anger  of  the  mod  powerful  monarch  : 
 ft>  that  the  fear  of  men,  with  the  generality, 
 much  exceeds  the  ftrength  and  power  of  their 
 wrath.  But  with  refpe£t  to  God  it  is  infinitely 
 otherwife;  thy  wrath,  fays Mofes,  is  in  itfelf,  and 
 will  be  found  to  be  fo  by  the  miferable  objects  of 
 it  in  that  accurfed  habitation  of  divine  fury,  M  ac~ 
 •*  cording  to  thy  fear,"  as  great  and  terrible  as  the 
 higheft  apprehenfions  ever  man  could  entertain1 
 of  it.  None  ever  thought  this  wrath  more  dread- 
 ful than  it  will  be  found  to  be,  or  fancied  the 
 terrors  of  it  greater  than  they  are  :  but  let  a  man 
 heighten  his  fearful  notions  of  them  to  the  utmoft 
 reach  of  his  imagination,  and  dread  them  never 
 fo  much,  ft  ill  God's  wrath  will  be  eqiial  to  the 
 fear  of  it,  yea,  infinitely  exceed  it. 
 
 Other  explications*  agreeable  enough  to  the 
 nature  and  defign  of  this  ex«preffion^  might  per- 
 haps be  mentioned  :  but  becaufe  this  would  take 
 up  too  much  of  your  time  ;  and  that  the  firft  part 
 of  thefe  words  *  "  who  knoweth  the  power  of 
 44  the  anger/'  is  what  I  purpofe  a  little  to  dif- 
 courfe  upon,  I  (hall  not  inftft  farther  upon  this- 
 fubjeel, 
 
3  J2  Who  knozveth  tie  Power 
 
 You  fee  that  the  obvious  doctrine  of  the  text, 
 which  I  have  in  fome  meafure  explained,  is,  that 
 the  inconceivable  dreadfulnefs  of  God's  difplea- 
 iure,  and  the  infinite  power  and  unbounded  ex- 
 tent of  his  anger,  make  him  of  all  others  the  moft 
 formidable  enemy,  and  wholly  fwallow  up  the 
 dread  of  the  greateft  creatures,  and  ought  to  en- 
 gage us,  as  it  is,  Deut.  28.  58.  "  to  fear  this  glo- 
 "  rious  and  fearful  name,  the  Lord  our  God/' 
 In  difcourfing  a  little  on  this  fubjecT:,  Khali  en- 
 deavour to  do  thefe  two  things. 
 
 1.  Khali  fhevv  from  feveral  confiderations  that 
 the  difpleafure  of  God  is  infinitely  more  to  be 
 dreaded  than  that  of  all  others,  that  his  anger  is 
 inconceivably  powerful,  and  that  we  can  never 
 sntertain  too  frightful  notions  thereof. 
 
 2d!y,  I  fhall  in  fome  inftances  (hew  the  Influ- 
 <snce  that  the  meditation  hereof  ought  to  have 
 upon  our  fouls,,  by  drawing  a  few  practical  infe- 
 rences from  what  may  be  faid. 
 
 And  to  begin  with  the  firft  of  thefe  ;  it  is  in- 
 deed but  a  very  little  of  fo  awful  a  Subject  that  we 
 can  comprehend,  and  but  a  low  degree  of  the^ 
 dreadfulnefs  of  divine  vengeance  can  be  represent- 
 ed ;•.  for,  "who  knoweth  the  power  of  his  anger?" 
 We  cannot  form  a  Suitable  notion  of  an  enra- 
 ged God,  or  conceive  what  unbounded  power,, 
 ftirred  up  and  fharpened  by  infinite  difpleafure  at 
 fin  and  hatred  of  the  impenitent  tranfgreflbr,  is 
 able  to  do,  and  what  ftorms  and  tortures  the  an*- 
 ger  of  Such  a  being  let  loofe  upon  a  foul  will  raife 
 in  it.  Oh  !  we  are  too  weak  to  fancy  how  dread- 
 ftil  it  is,  when  God  fets  his  terrors  in  aray,  and 
 leads  them  on.  to  battle  againft  one  of  his  crea- 
 tures:  but  yet  we  may  know  enough  of  them, 
 to  {hew  us  our  infinite  danger  in  provoking  this 
 anger,,  and  having  the  God  of  it  for  an  enemy  ; 
 as  much- as  (hould  fright  us  from  difplealing  him* 
 
 and. 
 
of  God's  Anger  ?  g  7  g 
 
 and  diflipate  into  nothing  the  fear  of  men  when 
 it  comes  into  competition  with  that  of  God.  And 
 indeed  we  can  caft  our  eyes  upon  nothing  about 
 us,  but  what  will  afford  us  an  argument  to  this 
 purpofe.  If  we  look  up  to  the  fun,  moon  and 
 ftars,  thefe  vaft  and  glorious  bodies,  what  appre- 
 henfions  may  we  have  of  the  enraged  power  of 
 that  arm,  the  fingers  whereof  made  and  govern 
 them  all  ?  and  if  we  think  on  our  fouls  and  bo- 
 dies, their  different  faculties  and  members  which, 
 were  fo  fearfully  and  wonderfully  framed,  how 
 dreadful  muft  the^wrath  of  their  Maker  appear, 
 and  the  torments  wherewith  he  is  able  to  fill  the 
 work  of  his  own  hands  ?  And,  in  a  word,  if  we 
 either  meditate  on  the  glorious  excellencies  of  the 
 great  Lord  of  the  world,  as  they  are  in  them- 
 felves ;  or  upon  the  many  particular  inftances  of 
 the  ftrength  of  his  right  arm  ;  which  he  hath  e~ 
 very  where  fcattered  abroad,  they  will  all  confpire 
 in  proving  the  power  of  his  anger,  and  demon.- 
 ftrate  the  reafonablenefs  of  the  prophet's  queftion, 
 Jerem.  10.  6,  7.  "  Forafmuch  as  there  is  none 
 4<  like  unto  thee,  O  Lord,  thou  art  great,  and 
 "  thy  name  is  great  in  might.  Who  would  not 
 "  fear  thee,  O  King  of  nations  ?  for  to  thee  doth- 
 "  it  appertain." 
 
 But  that  I  may  give  fome  more  particular  views 
 of  the  power  of  God's  anger,  and  how  terrible  an 
 enemy  he  is ;  I  fhall  {hortly  confider  it  in  thefe 
 two  refpe£ts.  1.  In  the  diffufive  extent  thereof 
 to  all  our  interefts  and  concerns,  this  power  reacts 
 ing  every  part  of  us  even  in  this  life..  2dly,  In 
 its  unfhaken  liability  and  eternal  duration  in  the 
 other  world,  and  the  power  of  this  anger's  flam- 
 ing with  an  undiminished  vigour  in  that  world 
 which  is  to  come.     And, 
 
 1.  With  regard  to  this  life  and  its  concerns, 
 they  are  abfolutely  at  the  difpofal  of  him  who  rul- 
 
 eth 
 
J74  TVho  knovueth  the  Power 
 
 eth  ever  by  his  power,  and  his  eyes  behold  the 
 nations :  on  him  depends  our  temporal  profperity 
 and  happinefs,  the  lofs  of  which  makes  us  fo  a- 
 fraid  of  men  in  power  ;  and  he  can  inflift  upon 
 us  all  the  miferies  and  pains  which  we  are  liable 
 to  upon  earth.  Confequently  were  thefe  the  prin- 
 cipal arrows  in  his  quiver,  yet,  he  could  with 
 rhem  wound  deeper  than  any  of  our  fellow-crea- 
 tures, and  fo  the  power  of  his-  anger  is  greater 
 than  theirs,  even  in  this  refpedt.  It  is  true,  that 
 this  is  but  a  fmall  confederation,  if  compared  witlr 
 the  dreadful  efforts  of  his  wrath,  when  God's  im- 
 mediate management  will  be  more  confpicuous' 
 in  the  future  ftate  :  yet,  as  frequently  by  the 
 goodnefs  of  his  providence  he  gives  fuccefs  to  the 
 endeavours  of  fuch  as  ferve  him,  and  a  wife  ob- 
 ferver  of  things  will  not  want  inftances  to  per- 
 fuade  us,  that  ftedfaftnefs  in  religion  and  honefty 
 is  the  beft  way  to  be  crowned  with  profperity, 
 and  as  it  is,  Prov.  22.  4.  "  By  humility  and  the 
 c<  fear  of  the  Lord,  are  riches  and  honour,  and 
 "  life  ;"  fo  his  anger  oftentimes  {hews  itfelf  in  the 
 inflidting  even  of  temporal  judgments,  and  blad- 
 ing the  hopes  and  defigns  of  thofe  who  feek  to  be; 
 rich  or  great  by  wickednefs. 
 
 How  often  hath  God  expofed  the  folly  of  the 
 ambitious,  who  feared  nothing  but  the  anger  of 
 their  prince,  and  the  contrivances  of  men  like 
 themfelves  ?  by  fecretly  baffling  all  their  counfels,. 
 and  in  a  moment  confounding  their  wifeft  de- 
 vices ?  He  hath,  by  the  interpofition  of  an  al- 
 mighty, though  unregarded  and  defpifed,  provi- 
 dence, curbed  the  powerof  the  victorious  tyrant, 
 fet  bounds  to  his  rage,  and  covered  the  vanity 
 and  pride  of  his  armies  and  counfels  with  difap- 
 pointment  and  difgrace. 
 
 As  for  the  covetous  worldling,  who  caufes 
 fleep  to  flee  from  his  eyes  that  he  may  increafe 
 
 riches*., 
 
of  God's  Anger  ?  g  j  $ 
 
 riches,  which  he  hath  made  his  confidence,  and 
 minds  only  to  fecure  and  add  to  his  pofieffions ; 
 God's  anger  can  make  his  gold  to  ruft,  and  his 
 filver  to  canker,  and  breed  a  moth  in  his  trea- 
 fures  that  will  inevitably  confume  them.  There 
 is  a  noble  paflage  in  Job  to  this  purpofe,  Job  20. 
 15,  &c.  where  Zophar,  fpeaking.  of  the  tranf- 
 greflbr,  fays,  "  He  hath  fwallowed  down  riches, 
 "  and  he  (hall  vomit  them  up  again  :  God  fhail 
 w  caft  them  out  of  his  belly  :  he  fliall  not  fee  the 
 "  rivers,  the  floods,  the  brooks  of  honey  and 
 "  butter.  That  which  he  laboured  for,  (hall  he 
 "  rcftore,  and  he  fliall  not  rejoice  therein  :  be- 
 c<  caufe  he  hath  opprefled,  and  hath  forfaken  the 
 "  poor,,  becaufe  he  hath  violently  taken  away  an 
 "  houfe  which  he  builded  not."  And  there  is 
 none  of  us,  but,  by  an  eafy  obfervation  of  pro- 
 vidence, may  find  ground  to  join  our  teftimony 
 to  Job,  chap.  21.  17.  "  How  oft  is  the  candle 
 **  of  the  wicked  put  out  ?  and  how  oft  cometh 
 4C  their  deftrufltion  upon  them?  God  diftributeth 
 "  forrows  in  his  anger."  Yea,  and  God  hath 
 made  ufe  of  that  very  diffimulation  and  flattery, 
 that  treachery  and  cunning,  in  the  practice  where- 
 of the  tranfgreflbrs  proftituted  their  fouls  to  ad- 
 vance their  temporal  interefts,.  as  the  inftruments 
 of  his  difpleafure,  whereby  he  ruined  their  wealth, 
 and  blowed  into  nothing  their  profperity.. 
 
 In  a  word,  all  the  different  outward  calamities 
 and  miferies  which  we  dread  in  this  life,  are.at 
 God's  command,  and  he  can  fend  them  as  mef- 
 fengers  of  his  anger  to  difquiet  us.  And  then 
 death,  one  of  his  fervants,  gives  a  finifhing  ftroke 
 to  all  the  little  vain  bufinefs  and  imaginary  plea- 
 fures  of  his  enemies,  blafts  all  their  hopes  for 
 ever,  banifhes  their  happinefs.  Oh  !  how  madly 
 inconfiderate  does  he  fhew  the  man  to  be,  who 
 it  only  afraid  of  his  fellow-creatures  that  muft  die 
 
 like 
 
376  Who  knoweth  the  Power 
 
 like  himfelf,  and  bends  all  his  poor  thought  and 
 contrivance  to  be  rich  or  great  in  the  world  ;  and 
 never  thinks  on  the  wrath  of  him,  who  can  com- 
 mand him  back  to  hisduft,  and  in  that  very  day 
 make  all  his  thoughts  perifh,  and  tear  him  from 
 the  embraces  of  his  riches  or  honours  ? 
 
 And  this  power  of  God's  anger  is  fure  and  ir- 
 refiftible.  The  ftrongeft  empire,  and  the  moft 
 cunning  wifdom,  can  be  no  fecurity  againfl:  him 
 "  who  hath  the  keys  of  hell  and  of  death."  The 
 monarch  who  hath  made  the  world  as  a  wilder- 
 nefs,  and  deftroyed  the  inhabitants  thereof,  may 
 flatter  and  boaft  himfelf  in  the  number  of  his  ar- 
 mies, the  difcipline  and  valour  of  his  foldiers, 
 and  the  artfulnefs  of  his  management,  and  fay  to 
 himfelf  he  "  fits  as  king  and  {hall  fee  no  forrow :" 
 but  God  can  in  a  moment  fend  one  of  his  execu- 
 tioners, make  a  gangrene  or  a  fever  ftorm  his  pa- 
 laces, hurry  him  from  his  kingdom  and  glory, 
 and  at  once  "  bring  to  the  grave  his  pomp  and 
 ic  the  noife  of  his  viols."  And,  in  a  word,  the 
 gout,  gravel,  or  a  decay,  with  every  other  dif- 
 cafe,  are  irrefiftible  inftruments  of  the  power  of 
 God's  anger,  whereby  he  drives  the  lothfom  mi- 
 ferable  fouls  of  his  enemies  from  all  their  enjoy- 
 ments into  the  other  world.  So  that  upon  his 
 favour  even  temporal  life  depends,  and  "with 
 44  him  is  the  meafure  of  our  days." 
 
 But,  2dly,  Even  while  we  dwell  here  below, 
 God  can  not  only  vifit  our  difobedience  with  the 
 forementioned  outward  affli&ions  ;  but  his  anger 
 can  reach  our  fouls,  and  his  poifoned  arrows 
 pierce  into  the  bowels,  and  wound  the  fpirit  of 
 the  man.  The  mightieft  and  moft  cruel  tyrant,, 
 whofe  anger  we  dread,  can  only  torture  the  bo- 
 dy, "  Hitherto  can  he  go  and  no  further,  here  are 
 "  the  rage  and  noife  of  his  billows  flayed  j"  for 
 be  is  not  able  to  touch  the  foul  or  ruffle  its  calm  : 
 
 but 
 
of  God's  Anger?  377 
 
 but  this  is  the  power  of  God's  anger,  while  he  af- 
 fli£b  the  body,  he  can  raife  more  furious  ftorms 
 within  the  man,  and  (hake  the  foul  with  more 
 dreadful  convulfions ;  and,  when  the  wifdom  of 
 his  providence  thinks  fit  to  endure  his  enemies  for 
 fome  time  wallowing  in  the  midft  of  temporal  en- 
 joyments,  pofTefled  of  all  the  inftruments  of  luxu- 
 ry and  pleafures,  he  is  able  to  mix  gall  with  their 
 wine,  put  the  foul  on  the  rack,  and  fill  them 
 with  diflatisfa&ion  and  anxiety;  and,  when  he 
 wounds  the  fpirit,  all  the  relifh  and  glory  of  out- 
 ward wealth  and  honour  flee  away  and  cannot 
 remove  the  inward  pain.  This  God,  when  an- 
 gry, can  rouze  up  an  awakened  confcience,  and, 
 when  he  gives  the  word,  it  will  bring  forth  a 
 thoufand  fiery  ferpents  that  will  fling  the  proud 
 (inner,  though  at  the  fame  time  adored  by  his 
 fervile  flatterers:  and,  in  the  midft  of  his  pomp 
 and  feeming  happinefs,  it  will  make  his  injuftice, 
 oppreffions  and  pride  fevere  tormentors  to  him  ; 
 and  neither  his  publick  greatnefs  and  fplendor, 
 nor  his  private  retirements,  will  be  able  to  pro- 
 tect him  from  the  lafhes  of  thefe  executioners : 
 and  experience  tas  fometimes  demonftrated,  that 
 fuch  vipers,  fpringing  from  the  womb  of  confci- 
 ence, have  proved  more  fevere  and  cruel  than 
 any  torment  within  the  reach  of  man  could  be. 
 So  that  you  fee,  even  in  this  world,  God's  an- 
 ger is  much  more  terrible  than  the  fury  o£  any 
 creature. 
 
 But  alas !  this  is  only  the  beginning  of  forrows. 
 Any  thing  which  God  manifefts  of  his  wrath  here 
 is  but  the  eafieft  and  leaft  frightful  of  his  terrors, 
 it  is  only  fome  little  of  the  frnoke  of  his  anger : 
 but  oh  !  in  the  other  world,  where  its  flafties  are 
 fo  violent  and  its  flames  rage,  "  who  knoweth  the 
 "  power  of  his  anger  V*  It  is  not  my  purpofe  to 
 difQourfe  at  any  length  now  upon  that  accurfed 
 
 place % 
 
3  7  8  Who  knoweth  the  'Power 
 
 place,  this  prifon  of  the  damned  and  the  habita- 
 tion of  divine  fury,  that  place  where  God  glories 
 in  the  deftruction  of  impenitent  finners,  and  em- 
 ploys infinite  power  to  heighten  their  mifery  ;  j 
 where  the  inhabitants  ly  down  in  the  flames,  and  I 
 dwell  with  everlafling  burnings  ;  and  where  all 
 the  fociety  is  that  of  devils  and  damned  fpirits,  i 
 and,  which  is  infinitely  more  frightful,  of  an  an- 
 gry God,  and  a  conference  awakened  by  him  ; 
 and  where  a  practical  anfwer  is  given  to  the  que- 
 flion,  "  who  knoweth  the  power  of  his  anger:" 
 I  fay,  I  defign  not  to  fpeak  particularly  upon  thefe 
 terrors,  both  becaufe  of  your  timer.  and  that  L 
 had  occafion,  fome  little  time  ago,  to  difcourfe- 
 in  another  place  at  large  upon  the  particular  pu- 
 nifhments  of  the  damned  :  I  fhall  therefore,  with- 
 out infilling  on  what  I  then  faid,  mention  thefe 
 two  or  three  general  confiderations,  concerning 
 the  anger  of  God  with  refpecl:  to  the  world 
 which  is  to  come,  whereby  we  may  be  convin- 
 ced that  "  none  can  know  the  power  of  his  an- 
 M  ger."    And, 
 
 i.  We  may  view  the  eternal  duration  and  the 
 inexhaufled  treafures  of  divine  wrath;  the  evils 
 and  afflictions  we  can  be  afraid  of  from  our  fel- 
 low-creatures, how  great  foever,  are  foon  at  an 
 end  i  they  can  laft  only  a  few  moments  during  a 
 fhort  life,  and  then  the  power  of  our  adverfaries 
 for  ever  ceafeth  ;  the  hand  of  the  mightieft  king 
 is  too  fhort  to  ftretch  itfelf  into  eternity,  and  the 
 grave  is  a  fecure  fancluary  from  his  keeneft  en- 
 vy and  revenge:,  for  then,  as  it  is  in  Job  3.  17, 
 19.  "  There  the  wicked  ceafe  from  troubling, 
 4<  and  there  the  weary  be  at  reft  :  the  fmall  and 
 4t  great  are  there,  and  the  fervant  is  free  from 
 cc  his  mailer."  But  death  only  enters  us  into 
 God's  more  immediate  empire  ;  and  his  anger  is 
 &  far  then  from  being  ftifled  or  diminifhed,  that 
 
 it 
 
of  God's  Anger  T  379 
 
 it  rages  In  its  ftrength,    and  is  blown  up  into  a 
 more  vigorous  flame,    and  eternity  can  never  a- 
 bate  its  vehemence  :  for  the  everlafting  God  will,, 
 from  his  own  treafures  of  wrath,  furnifh  the  fuel 
 to  make  it  burn  without  a  poflibility  of  cooling. 
 And  this  is,   of  all  others,    the  moft  melancholy 
 ccnfideration  to  the  enemies  of  God,  which  will 
 banifh  the  fmalleft  glimpfe  of  hope  from  them* 
 and  bring  in  its  place  the  terrors  of  eternal  de-  • 
 fpair,    and  the  flinging  aflurance  of  the  endlefs 
 nature  of  torments  that  have  God's  anger  for  their 
 fource  :   this  is  a  dreadful  and  undifputed  demon- 
 ftration  of  the  power  thereof,  which  will  never 
 weary  in  the  feverity  of  its  lafhes.     O  amazing 
 eternity  !   boundlefs  duration  !  bow  vaft  this  gulf ! 
 how  inconceivable  the  abyfs !    all  our  thoughts 
 and  labour  are  fwallowed  up  and  loft  at  the  very 
 fhoreof  it,  and  our  higheft  imagination  can  look 
 no  further  than  to  its  beginning ;   and  furely  then 
 we  can   never   know   the  power  of  that  anger 
 which  pierces  to  the  bottom  of  jt,  and  fpreads  it- 
 felf  through  every  part  of  this  immenfe  ocean.: 
 and  can  we  calmly  think  of  being  at  the  fame 
 time  the  miferable  objects  of  an  infinitely  intenfe 
 and  never  ending  anger  ?     Oh  how  would  all  the 
 vain  pomp  and  fhew  of  riches  and  honour,    the 
 charms  of  fame  and  applaufe,  and  the  luxury  of 
 pleafures,  utterly  difappear  as  difguifed  nothings, 
 if  we  would  compare  time  to  eternity,   and  the 
 advantages  of  fin  with  the  fearful  price  of  it,  the 
 enduring  the  flames  of  fuch  an  anger ! 
 
 2dly,  The  inconceivable  power  of  God's  anger 
 will  appear  from  its  unreftrained  extent.  Mens 
 wrath  can  reach  no  further  than  the  body,  bu.t 
 divine  anger  hath  power  over  every  member  of 
 our  body  and  faculty  of  our  foul,  to  make  them 
 inftruments  of  wrath.  This  anger  raging  in  hell, 
 commands  the  confcience  and  underftanding  to 
 
 whip 
 
380  Who  knoiveth  the  Pozuer 
 
 whip  the  finner  with  the  lafhes  of  his  own  tor- 
 menting thoughts  and  gnawing  refleftions ;  the 
 memory  obeys  this  anger,  and  fets  all  the  man's 
 iniquities  in  order  before  him,  which  prove  fo 
 many  vipers  and  fcorpions,  inftruments  of  pu- 
 nifhment;  in  a  word,  it  pierces  through  the 
 whole  foul,  all  the  capacity  of  fuffering,  to  fill 
 it  with  torrents  of  unmixed  fury  and  wrath,  fo 
 •that  the  man  can  have  no  retreat  from  this  an- 
 ger, nor  find  the  fmalleft  corner  in  his  fpirit  whi- 
 ther he  may  retire  to  find  a  moment's  calm.  And 
 then, 
 
 3d!y,  It  will  appear  that  God's  is  an  incon- 
 ceivably powerful  anger,  if  we  confider  him  with 
 a  relation  to  all  other  beings,  which  are  the 
 works  of  his  hand,  abfolutefy  at  his  difpofal :  and 
 eonfequently  there  is  no  enemy  that  can  pretend 
 to  difpute  his  power,  and  deliver  any  from  its 
 wrath  ->  the  objects  whereof  can  make  no  confe- 
 deracy againft  a  kingdom  that  thus  ruleth  over 
 all.  So  that  God  very  juftly  puts  the  queftion, 
 Ifa.  10.  3.  u  And  what  will  ye  do  in  the  day  of 
 4t  vifitation,  and  in  the  defolation  which  {hail 
 tc  come  from  far?  To  whom  will  ye  flee  for 
 "  help?  and  where  will  ye  leave  your  glory  Fn 
 And  God  propofes  this  as  what  fhould  be  a  very 
 moving  and  dreadful  meditation  to  tranfgreftbrs. 
 Pfal.  50.  22.  "  Now  confider  this,  ye  that  for- 
 i€  get  God,  left  I  tear  you  in  pieces  and  there  be 
 4C  none  to  deliver." 
 
 Though  but  little  of  what  this  fubjeft  would 
 afford  hath  been  faid  upon  it  ;  yet  I  hope  you* 
 may  be  convinced  of  the  reafonablenefs  of  the 
 Pfalmift's  queftion,  "  who  knoweth  the  power 
 *c  of  thine  anger  ?" 
 
 I  (hall  now  draw  a  few  inferences  from  this 
 awful  fubjeft,  though,  becaufe  of  your  time  I 
 can  only  mention  two  or  three  of  them.     And, 
 
 1.  This 
 
of  God^s  *Anger.  3  8 1 
 
 1.  This  fpeaks,  with  a  loud  voice,  terror  to  the 
 workers  of  iniquity  ;  and  proclaims  the  infinite 
 danger  of  all  the  enemies  of  a  God,  in  whofe 
 right  hand  is  the  power  of  this  anger.  How  dread- 
 ful is  the  condition  of  an  ungodly  man,  who  hath 
 no  fkreen  to  cover  him  from  the  angry  power  of 
 .his  God,  but  is  every  moment  in  hazard  of  hav- 
 ing this  wrath  let  loofe  upon  his  foul,  and,  at  the 
 utmoft,  hath  nothing  to  fecure  him  from  becom- 
 ing eternally  the  miferable  objeft,  in  whofe  tor- 
 ments God  will  give  a  practical  anfwer  to  the 
 queftion,  "  whoknoweth  the  power  of  his  anger,'* 
 but  a  frail  life  which  is  fo  uncertain,  and  liable  to 
 fo  numerous,  and,  oftentimes,  unforefeen  difaf- 
 ters  ?  Oh  !  if  we  would  but  think  what  God  is, 
 and  what  his  power  can  do ;  if  we  could  but 
 look  up  to  the  fun,  a  little  part  whereof  let  fall 
 upon  our  earth  would  foon  burn  it  up  with  its  in- 
 habitants ;  would  we  need  any  more  to  convince 
 us,  of  the  inconceivable  danger  of  thofe  who  are 
 expofed  to  the  immediate  flaming  anger  of  the 
 being  who  made  and  kindled  it,  and  to  perfuade 
 us,  that  a  man  ready  to  be  tortured  upon  the 
 rack,  or  burnt  at  a  ftake,  may  enjoy  a  perfect 
 calm  without  any  anxiety,  and  hath  infinitely  lefs 
 confiderable  reafons  to  be  difturbed  and  perplexed, 
 than  the  finner  who  is  in  fuch  a  cafe  ?  For  I  am 
 fure  the  fcripture  is  exprefs,  that  "  God  is  angry 
 *c  with  the  wicked  every  day,"  that  fin  lays  a 
 man  open  to  all  the  power  of  this  anger,  and  no- 
 thing but  repentance  and  amendment  can  prevent 
 its  being  poured  out  upon  us.  #  *  *  *  * 
 
 SOME 
 
SOME 
 
 LECTURES. 
 
[    385     3 
 
 LECTURE    I. 
 
 Matth.  V.  I,  2,  3,  4. 
 
 1.  And  feeing  the  multitudes,  he  zvent  up 
 into  a  mountain  :  and  when  he  ivas  fet,  his 
 difciples  came  unto  him. 
 
 2.  And  he  apened  his  mouth,  and  taught 
 them,  faying, 
 
 3.  Bleffed  are  the  poor  in  fpirit :  for  theirs 
 is  the  kingdom  of  heaven. 
 
 4.  Bleffed  are  they  thai  mourn  :  for  they  Jh all 
 be  comforted. 
 
 THE  verfes  which  I  have  now  read,  are  a 
 part  of  that  famous  fermon  which  our 
 bleffed  Saviour  preached  upon  the  mount, 
 and  is  the  largeft  continued  difcourfe  of  his  which 
 is  left  upon  record  in  the  holy  fcriptures.  In 
 general,  from  the  beginning  to  the  13th  verfe  he 
 gives  his  hearers  an  account  of  true  unci ifgui fed 
 happinefs  :  for  the  difcovery  whereof  the  wife 
 men  had  laboured,  but  it  fled  from  them,  and 
 the  philofophers  difputed  themfdves  out  of  breath 
 without  any  fuccefs  ;  for  mankind  had  loft  it  in 
 a  croud  of  lying  vanities  that  had  only  the  var~ 
 nifh  and  falfe  colour  of  good,  without  any  thing 
 of  reality,  which  amufed  the  deceiving  bopes, 
 and  bufied  the  foolifh  minds  of  tinners,  who  pro- 
 pofed  to  themfelves  comfort  and  blifs  in  things 
 under  the  fun,  and  wrere  not  fo  wife  as  to  come 
 to  God  the  chiefeft  joy.  And  then,  having,  in 
 Vol.  II.  R  ~  the 
 
3 S<5  Lecture  I. 
 
 the  four  verfes  following,  propofed  an  exhortati- 
 on, which  feems  to  be  fpecially  directed  to  fuch 
 of  his  hearers  as  were  in  a  more  peculiar  knk  his 
 difciples,  he,  in  the  remaining  part  of  this  and 
 the  following  chapters,  applies  himfelf  at  confide- 
 rable  length  to  explain  and  vindicate  that  eternal 
 law  of  righteoufnefs,  which  the  degenerate  teach- 
 ers of  the  Jewifh  church  had  fo  miferably  cor- 
 rupted, and  debafed  from  its  infinite  purity  and 
 unbounded  extent,  whereby  it  ftretched  itfelf  to 
 all  the  thoughts  as  well  as  actions  of  men,  and 
 was  to  govern  within  their  breads  and  hearts, 
 and  not  to  regulate  their  outward  lives  only.  In 
 oppofition  to  them,  our  Redeemer  (hews  the  low 
 unworthy  notions  they  framed  of  this  holy  law, 
 and  that  it  was  exceeding  broad,  how  much  fo- 
 fever  they  had  narrowed  it :  and  that  it  was  of  in- 
 violable unalterable  obligation,  though  the  fcribes 
 and  pharifees  impiously  fancied  that  its  precepts 
 ought  to  yield,  and  bow  themfelyes  to  their  tra- 
 ditions and  commandments.  He  alfo  intermixes 
 with  this  doctrine,  directions  and  exhortations 
 to  the  practice  of  it,  backed  with  powerful  mo-  I 
 tives  to  engage  them  to  believe  an-d  to  do.  And  ' 
 then,  in  the  end  of  the  feventh  chapter,  he  con- 
 cludes this  divine  difcourfe,  by  illuftiating  the  ex- 
 cellent wifdom  of  religion,  and  the  true  under- 
 Handing  of  fuch  as  hearkened  to  his  doctrine  and 
 obeyed  the  commandments  of  God  ;  from  a  no- 
 ble comparifon  of  the  different  characters  of  th< 
 wife  man,  who  founded  his  houfe  fecure  upon 
 fteady  rock,  and  the  fool,  who  built  it  totterin 
 upon  the  yielding  fond,  ready  to  be  tumbled  dow 
 by  the  firil  ftorm  and  temped  which  attacked  it 
 Before  I  brgin  to  explain  theie  verfes  in  parti 
 cular,  it  may  not  be  amifs  to  take  notice,  from 
 the  general  fubject  of  this  fermon,  of  the  plai 
 proofs  we  have  in  it,  that  the  Saviour  of  men  gi* 
 
 no 
 
Matthew  v.  387 
 
 no  encouragement  to  the  lead  violation  of  the 
 fmalleft  of  God's  precepts,  and  that  thofe  debafe 
 the  grace  of  the  gofpel,  and  divert  it  contrary  to 
 its  divine  purpofes,  who  take  occafion  from  it  to 
 flatter  themfelves  in  their  lufts,  and  a  negledt  of 
 any  duties  prefcribed  by  the  moral  law.  It  is 
 true,  our  righteoufnefs  and  good  works  can  ne- 
 ver be  too  much  decried,  when  they  prefumptu- 
 ouily  intrude  themfelves  into  a  (hare  in  our  jufti- 
 fication  before  God,  in  the  eyes  of  whofe  perfe£t 
 purity,  that  of  Chrift  Jefus  the  Lord  is  the  only 
 white  raiment  of  the  faints  which  can  cover  us 
 from  the  power  of  his  avenging  juftice,  and  make 
 us  acceptable  in  his  fight  4  and  the  freedom,  the 
 riches,  the  glory  of  grace,  can  never  be  enough 
 admired  and  adored  by  us  :  yet,  we  are  ftill  to 
 confider,  that  the  gofpel  and  its  grace  fhines  with 
 the  beauty  of  holinefs,  as  well  as  with  the  ami- 
 ablenefs  of  redeeming  pardoning  love  ;  and,  while 
 it  proclaims  the  bleffings  and  mercy  of  the  ever- 
 lafting  covenant,  it,  at  the  fame  time,  commands 
 us  to  purifie  ourfelves  from  all  iniquity  ;  and  that 
 the  conquering  power  of  the  invincible  captain  of 
 our  falvation,  refcues  all  his  iincere  followers  from 
 the  dominion  of  fin  and  corruption,  fubdues  the 
 power  of  their  lufts  and  pillions,  and  of  every 
 unrighteous  deed,  as  the  irreconcilable  enemies 
 to  his  kingdom  and  grace.  The  whole  of  this 
 fermon  of  Chrift's  (hews,  that  Cs  without  holinefs 
 6 c  it  is  impoflible  to  fee  the  Lord  :"  and  that  fuch 
 a  faith  that  doth  not  u  work  by  love,"  and  is  not 
 a  fource  of  holy  obedience  to  all  God's  com- 
 mandments, gives  no  title  to  the  divine  fa\our, 
 and  is  but  a  vain  pretence  of  having  embraced 
 Chrift  as  a  Saviour  ;  for  if  he  be  fo,  he  is  our 
 king  too,  and  we  muft  not  only  believe  but  obey, 
 and  bow  our  necks  under  his  govern ra en r.  And 
 this  example  of  our  Redeemer,  and  the  whole  of 
 «H  2  his 
 
308  Lecture  1. 
 
 his  difcourfes  in  thefe  chapters,  are  a  demonftra 
 tion,  that  it  is  no  injury  done  to  the  glory  oi 
 grace,  to  teach  men,  and  conftantly  prefs  it  up 
 on  them  in  the  ftrongeft  terms,  to  "  deny  all  un- 
 "  godlinefs  and  worldly  lulls,  and  to  live  foberly, 
 "  righteoufly,  and  godly,  in  all  manner  of  con- 
 44  verfation."  Let  all  of  us  ferioufly  and  frequent- 
 ly remember  what  we  have  towards  the  clofe  of 
 this  fermon  in  the  23d  verfe  of  the  7th  chapter, 
 namely,  the  anfwer  which  our  Lord  at  the  laft  day 
 will  give  to  many  who  make  loud  pretences  to  be 
 his  followers,  and  are  noify  enough  in  calling  him 
 "  Lord,  Lord,  I  never  knew  you,  depart  from 
 M  me,  ye  that  work  iniquity/' 
 
 I  fhall  not  take  up  much  of  your  time  by  exa- 
 mining, whether  this  fermon  be  the  fame  with 
 that  which  we  find  recorded  in  the  6th  chapter  of 
 Luke.  It  feems  highly  probable  that  they  are 
 different,  and  were  ipoken  by  Chrift  upon  two 
 occahons,  from  the  difference  of  the  time  as  re- 
 counted for  by  the  evangelifts,  the  confider-able 
 variety  of  circumftances ;  and  becaufe  Luke  omits 
 fo  very  many  things  entirely,  which  are  to  be 
 found  in  Matthew,  it  is  hard  to  think  they  are 
 the  fame  fermon,  which  will  be  eafily  perceived 
 by  fuch  cs  compare  them  together. 
 
 I  fhall  now  begin  and  explain  a  few  of  thefe 
 verfes  as  they  ly  in  order. 
 
 I.   'f  And  feeing  the  multitudes,    he  went  up 
 <c  into  a  mountain  ;   and  when  he  was  fct, 
 "  his  difciples  came  unto  him." 
 There  feems  to  be  no  occaiion  of  feeking  a    | 
 myftery  in  C  rift's  here  preaching  upon  a  moun- 
 tain i   or  to  imaging   that  he   chufed   this  place, 
 becaufe  God  had  in  like   manner   thundered   his 
 law  from  mount  Sinai.     The  plain  obvious  rea- 
 ion  is,     becaufe  it  was  the  fitted   place  for  his 
 
 teach- 
 
Matthew  v.  389 
 
 teaching,  that  he  might  be  retired  from  the  incon- 
 veniencies  of  the  greater  croud  which  thronged 
 him  in  the  plain,  and  then  fpeak  with  the  more 
 advantage  to  fuch  as  would  be  at  the  pains  to  fol- 
 low  him  to  the  mountain. 
 
 "  When  he  was  fet."  This  may  poffibly  be 
 in  allufion  to  the  cuftom  of  the  Jewifh  dodtors, 
 who  to  hold  forth  their  dignity  and  authority  ufed 
 to  teach  fitting.  "  His  difciples  came  unto  him." 
 Though,  as  I  have  already  mentioned,  fome  parts 
 of  this  fermon  feem  to  be  peculiarly  dire&ed  to 
 his  difciples,  who  had  already  declared  themfelves 
 to  be  his  followers ;  yet,  we  are  not  to  think  that 
 they  were  his  only  hearers  :  for  it  is  certain,  that 
 they  were  very  numerous,  from  the  twenty  eight 
 verfe  of  the  feventh  chapter,  where  it  is  faid, 
 that  the  people,  or  multitudes,  fo  the  original 
 word  fignifies,  "  were  aftoniflied  at  his  do&nne." 
 
 II.   "  And  he  opened  his  mouth,  and  taught 
 
 •  "  them." 
 
 How  endearing  fliould  it  be  to  our  fouls,  that 
 he,  who  from  eternity  had  been  poffeffed  of  the 
 glory  and  majefty  on  high,  he  who  was  hirnfelf 
 the  mighty  God  and  king  of  many  thoufands  of 
 exalted  fpirits  furrounding  his  throne,  burning 
 with  ardent  love,  celebrating  his  praife  in  the 
 loudeft  fongs,  and  ever  (landing  ready  to  do  his 
 pleafure  \  (hould  lay  afide  that  honour,  and  veil 
 it  over  with  flefh,  and  come  down  upon  earth, 
 that  he  might  be  our  teacher  and  prophet  to  in- 
 ftrucl  us  in  the  way  unto  immortality  ;  and  that 
 without  being  attended  by  the  terrors  of  his  al- 
 mighty greatnefs,  and  the  thunder  and  flames 
 which  frightened  the  Ifraehtes  at  Sinai  when  God 
 delivered  his  law.  He  here  befpeaks  iinners  id 
 the  ftill  calm  voice  of  the  gofpel ;  now  is  fulfilled 
 in  our  ears  the  glorious  promife  which  we  have, 
 R  3  Deut, 
 
39°  Lecture  I. 
 
 Dent.  18.  15.  "  The  Lord  thy  God  will  raifeup 
 "  unto  thee  a  prophet  from  the  midfr.  of  thee, 
 M  of  thy  brethren,  like  unto  me;  unto  him  ye 
 wc  mail  hearken."  This  mould  certainly  excite 
 our  diligence,  and  awaken  all  our  attention  there- 
 to, that  this  is  the  doctrine  immediately  delivered 
 from  the  mouth  of  him  who  is  grace  and  truth 
 itfeif,  the  fountain  of  life  and  of  light.  How  in- 
 excufable  will  we  be,  if  we  negledi  fo  exalted  a 
 prophet?  and  of  how  much  ibrer  punifliment 
 mail  we  be  thought  worthy,  than  thofe  who  de- 
 ipifed  Mofes's  law  ?  Let  us  therefore  give  the 
 more  earneft  heed  to  his  do&rine,  fix  it  in  our 
 mines,  that  at  no  time  we  let  it  flip,  and -care- 
 fully comply  with  it  in  our  lives :  how  fhall  we 
 efcape  being  confumed  by  that  flaming  fire  where- 
 with Jefus  fhall  be  furrounded  when  he  comes  to 
 take  vengeance  upon  them  that  know  not  God, 
 and  difobey  his  gofpel;  if  we  do  not  now  fludy 
 to  pay  a  fuitable  regard  to  this  word,  which  at 
 firfr  began  to  be  fpoken  to  us  by  the  Lord  ? 
 
 III.  c<  BIclTed  are  the  poor  in  Spirit  :  for  theirs 
 u  is  the  kingdom  of  heaven." 
 
 This  and  the  eight  following  verfes,  contain 
 that  part  of  our  Saviour's  fermon  upon  the  mount, 
 which  is  ordinarily  diiunguifhed  by  the  name  of 
 the  Beatitudes.  The  ungodly  part  of  mankind, 
 however  fo  far  different  their  views  feem  to  be, 
 confpire  in  fee  king  h.xppinef-  from  the  good  things 
 ef  a  prefent  life  ;  and  fo  they  are  all  bulled  in  the 
 hot  purfcit,  fome,  of  its  eafe  and  pieafures  ;  fome, 
 of  its  riches  and  profits;  others,  of  its  honours, 
 glory  and  applaufe  :  now  here  our  Saviour  points 
 them  out  to  that  enduring  bleiiednefs  which 
 fliould  never  have  an  end,  that  they  might  no 
 more  "  truft  to  broken  reeds,  and  feek  the  liv- 
 **  ing  amongft   the  dead."     He  lays  open   the 
 
 chief 
 
Matthew  v.  39  1 
 
 chief  graces  and  virtues  of  the  Chriftian  life,  and 
 the  principal  parts  of  that  "  godlinefs  which  is 
 "  profitable  unto  all  things;"  together  with  pe- 
 culiar rewards  annexed  to  each  of  them,  fuitable 
 to  their  feveral  natures  ;  every  one  of  which  was 
 a  proof  that  "  blefTed  is  the  man  who  is  in  fuch 
 "  a  cafe  :°  and  in  fome  of  them  prepares  his  dif- 
 ciples  for  thefe  tribulations  and  perfecutions  which 
 were  to  be  the  portion  of  his  followers  in  all  ages, 
 particularly  .in  the  fpring  of  Chriftianity,  and 
 through  numbers  of  which  they  were  to  force 
 their  way  to  the  kingdom,  by  (hewing  that  what- 
 ever might  be  the  blind  opinion  of  foolifli  Tinners, 
 who  look  no  further  than  to  the  things  that  are 
 temporal,  yet  fuch  as  were  perfecuted  for  righte- 
 oufnefs  fake,  fhould  receive  a  great  reward  in 
 heaven,  and  would  be  clothed  with  a  diftinguifh- 
 ing  illuftrious  character  there,  from  the  conilde- 
 ration  whereof  the  "  offence  of  the  croft"  (hould 
 ceafe. 
 
 In  this  third  verfe  we  have,  j.  The  perfons 
 who  are  pronounced  happy,  4C  BlefTed  are  the 
 "  poor  in  fpiriu"  2.  We  have  the  proof  that 
 they  are  fo,  "  for  theirs  is  the  kingdom  of  hea- 
 "  ven." 
 
 As  to  the  firft  of  thefe,  it  feems  very  plain, 
 that  we  are  not  to  underftand  by  the  poor,  thofe 
 who  want  means  of  a  comfortable  fubfiilence  in 
 this  earth  ;  for  this  is  fufficiently  determined  by 
 its  being  added,  in  fpirit :  and  though  it  muft  be 
 owned  that  an  affluent  plentiful  condition  of  life 
 hath  peculiar  temptations  attending  it,  which 
 make  it  extremely  •'  hard  for  a  rich  man  to  enter 
 "  into  the  kingdom  of  God,  and  that  the  pro- 
 "  fperity  of  fools  frequently  deftroys  them  ;"  yet, 
 poverty  hath  alfo  its  dangerous  fnares  which  lead 
 fome  perfons  to  the  utmoft  excefles  of  fin  ;  and 
 daily  experience  is  a  demonftration  that  penury  is 
 R  4  far 
 
592  Lecture  L 
 
 tar  from  being  conftantly  attended  by  piety.  So 
 that  it  muft  be  a  very  weak  argument,  which  the 
 poptfl)  commentators  bring  from  this  place  in  fa- 
 vours of  voluntary  poverty,  and  the  practice  of 
 their  mendicant  or  begging  friars ;  fo  far  are  fuch 
 from  answering  the  character  mentioned  in  the 
 text,  that  their  vain  glorying  in  an  uncommanded 
 devotion  and  humility,  and  their  impudently  pre- 
 tending unto  merit  thereby,  argues  the  utmoft 
 pude,  which  is  the  direct  contradiction  to  pover- 
 ty of  fpirit. 
 
 Nor,  2dly,  Are  we  herein  to  include  a  creep- 
 ing mtannefs  or  a  foftnefs  of  fpirit  -,  no,  a  perfon 
 by  becoming  a  Chriftian  does  not  ceafe  to  be  a 
 man,  and,  though  endued  wkb  that  lowlinefs  of 
 mind  which  the  gofpel  recommends,  he  may  have 
 srjuft  concern  for  his  rights  and  liberties,  ac~f.  up 
 to  tht:  dignity  of  any  ftation  in  which  the  divine 
 providence  placeth  him.  And  then  "  the  poor  in 
 '*  fpirit,"  here  declared  blejfed^  are  far  from  hay- 
 ing a  degenerate  flavifh  temper,  or  being  aban- 
 doned to  cowardice  and  fear  :  no,  the  true  Chri* 
 ilian  is  indeed  poflefled  of  the  nobleft  generofity, 
 and  moh1  elevated  greatnefs  of  foul,  and  (hews  an 
 incomparably  firmer  courage,  than  any  of  the  vain 
 heroes  of  fin  ;  for  c;  he  who  fubdues  his  own  fpi- 
 "  rit,"  fays  the  wife  man,  "  is  better  than  the 
 "  mighty. "  -  And  it  muft  be  the  moft  glorious 
 and  heroick  bravery,  to  fight  undaunted  aga  nit 
 "  fpiritual  principalities  and  powers,"  and,  under 
 the  conduct  of  the  Redeemer,  to  do  valiantly  a- 
 gainft  the  rage  and  cunning  of  hell,  to  conquer 
 our  lufts  and  curb  the  unruly  pafiions,  to  abandon 
 the  pleafures  of  fenfe,  and  the  delights  of  iin,  and, 
 with  unwearied  refolution,  to  ftruggle  againil  the 
 power  of  corruption  and  manifold  temptations, 
 to  prefs  through  many  tribulations,  yea,  death 
 and  the  grave,  to  gain  the  prize,  and  aJJ  this  by 
 
 truft- 
 
Matthew  v.  393 
 
 trufting  in  an  invifible  General.  So  that  it  is 
 plain,  this  poverty  of  fpirit  is  far  from  including 
 any  thing  like  faint-heartednefs  and  cowardice, 
 or  a  low  effeminate  mind  ;  fince  the  fincerely  re- 
 ligious have  indeed  the  fteadieft  courage  and  the 
 moft  exalted  greatnefs  of  fpirit :  and  hence,  Rev. 
 21.8.  The  "  fearful  and  unbelieving''  are  joined 
 amongft  the  number  of  thofe  who  mould  "  have 
 <c  their  part  in  the  lake  which  burneth  with  fire 
 |€  and  brimftone." 
 
 But  pofitively,  we  may  confider  "  the  poor  in 
 "  fpirit"  in  thefe  three  refpe&s,  namely,  as  this 
 temper  hath  a  regard  to  God,  themfelves  and 
 their  neighbours:  and,  though  I  may  feem  to  in- 
 fift  here  at  too  great  a  length  for  a  difcourfe  of 
 this  nature ;  yet,  I  fhall  fpeak  a  little  upon  it, 
 :  this  poverty  of  fpirit  being  the  leading  grace,  and 
 the  principal  character  of  the  truly  bleffed  which 
 are  mentioned  in  this  place. 
 
 Firft  then,  "  Poverty  of  fpirit,**  as  it  regards 
 God  and  ourfelf,  for  I  fhall  join  them  in  part  to- 
 gether, feems  to  confift  in  a  deep-rooted  impref- 
 fion  of  the  unbounded  perfections  of  the  fupreme 
 being,  and  of  the  infinite  difproportion  there  is 
 betwixt  him  and  us,  attended  with  a  temper  and 
 difpofition  of  mind  fuitable  to  thefe  fentiments  : 
 for  example,  the  poor  in  fpirit  hath  a  fteady  per- 
 fuafion  that  God's  underftanding  is  infinite  ;  that 
 his  eye  pierceth  into  the  darkeft  counfels  of  hell, 
 and  all  the  receffes  and  windings  of  knowledge  of 
 whatever  kind;  and  that  with  him  is  no  darkncfs 
 nor  miftake  at  all:  whereas,  finite  creatures,  in 
 their  beft  eftate,  can  receive  but  a  few  of  the 
 rays  of  that  pureft  light  in  which  their  Maker 
 dwells  ;  fo  that  innumerable  truths,  with  refpe<5t 
 to  the  divine  excellencies  and  manage  meat,  muft 
 be  hid  from  their  knowledge,  veiled  over  by  the 
 glorious  obfeurity  of  inacceilible  light ;  and  he  is 
 R  5  JEedfir 
 
394  Lecture  I. 
 
 fenfible  that  the  condition  of  finful  man  expofes 
 him  to  ignorance  and  deceit,  that  our  understand- 
 ings are  furrounded  with  clouds  and  mifts,  and 
 darkened  by  paflions  and  prejudices.  Agreeably 
 hereto,  "the  poor  in  fpirit"  hath  a  humble  dif- 
 pofition  of  mind,  ready  to  fubmit  his  notions, 
 and  bow  his  weak  reafonmgs  to  divine  revelati- 
 on, and  does  not  expect  to  comprehend  every 
 thing  which  fueh  a  God  may  command  him  to 
 believe;  being  fatisfied  that  there  are  numberlefs 
 intricacies  in  the  management  of  providence,  and 
 the  myftery  of  grace,  which  he  cannot  unfold  : 
 and  therefore  he  is  ready  to  admire  and  adore 
 what  he  fees^  and  then  to  cry  out,  M  That  the 
 "  divirve  ways  are  unfe  a  reliable,  and  his  paths 
 ct  pair  finding  out/' 
 
 "  The  poor  in  fpirit"  have  a  lively  fenfe  of 
 the  infinite  holinefs  of  him  "  in  whofe  fight  the 
 M  heavens  are  not  clean,"  and  before  the  glory 
 of  whofe  purity  the  brighteft  angels  cover  their 
 blufhing  faces  with  their  wings  :  and  at  the  fame 
 time  is  convinced  that  he  hath  abandoned  himfelf 
 unto  folly,  and  is  funk  in  the  mire  of  fin  and 
 fenfe,  hath  become  a  difgraceful  flave  to  his  lufts 
 and  pleafures,  and  thereby  debafed  himfelf  as  low 
 as  hell.  The  imprcfiions  hereof  cover  vanity  and 
 pride  from  his  eyes  ;  and  perfuade  him  that  his 
 belt  fervices,  fince  every  where  there  is  a  mix- 
 ture of  fin  or  imperfection,  are  infinitely  unbe- 
 coming fuch  a  God,  and  that  his  righteoufnefs 
 can  never  extend  to  hU  Maker.  This  is  the  con- 
 tinued voice  of  '*  poverty  of  fpirit,  how  can  man 
 tc  be  jufHfied  with  God  ?  or  how  can  he  be  clean 
 M  that  is  born  of  a  woman  ?  Behold  even  to  the 
 **  moon,  and  it  fhineth  not ;  yea,  the  ftars  are 
 **  not  pure  in  his  fight :  how  much  lefs  man  that 
 •*  is  a  worm,    and  the  fon  of  man  which  is  a 
 
 "•The 
 
Matthew  v.  395- 
 
 <c  The  poor  in  fpirit"  hath  a  convi&Ion  of  the 
 abfolute  right  that  the  great  Creator  hath  to  all 
 the  works  which  his  fingers  have  made,  that  do- 
 minion and  fear  in  the  higheft  fenfe,  muft  be 
 with  him  ;  he  knows  that  he  hath  proved  a  trai- 
 tor to  this  king,  and  ungrateful  and  rebellious  a- 
 gainft  the  God  of  his  being  and  life:  which 
 makes  him  refigned  and  fubmiflive  to  the  divine 
 providence,  fenfible,  that  as  the  clay  can  never 
 have  reafon  to  complain  of  its  potter,  fo  he  is  al- 
 ways "  punifhed  lefs  than  his  iniquities  deferve," 
 and  that,  while  it  were  no  injury  in  God  to  pre- 
 cipitate his  foul  into  confuming  flames,  he  muft 
 while  he  is  a  living  man  have  no  ground  to  fret 
 or  repine,  but  to  adore  mercy  and  grace  in  what- 
 ever circumftances  he  may  be  placed.  This  po- 
 verty afketh  the  queftion,  Lam.  3.  39.  "  Where- 
 cc  fore  doth  a  living  man  complain,  a  man  for 
 u  the  punifliment  of  his  fins?"  and  influenceth 
 him  to  rcfolve  with  Micah  7.  9.  "  I  will  bear 
 "  the  indignation  of  the  Lord,  becaufc  I  have  fin- 
 "  ned  againft  him." 
 
 And  then,  for  I  muft  not  enlarge  further,  the 
 poor  in  fpirit  as  this  temper  of  mind  regards 
 himfelf  and  his  neighbours,  is  not  hlown  up  with 
 a  fwelling  conceit  of  his  own  merit  and  abili- 
 ties ;  but  beholds  in  all  his  actions  and  thoughts 
 a  thoufand  blemi flies  for  one  beauty  ;  he  lives  un- 
 der the  conviction  of  his  own  failings,  and  fo  is 
 ready  to  overlook  the  weaknefTes  of  others ;  he 
 knows  how  ready  he  is  to  be  tranfported  with 
 pafiion,  and  hurried  into  rafhnefs,  biaffed  by 
 prejudices,  or  impofed  on  by  plaufible  pretences, 
 and  that,  if  thefe  be  not  his  imperfedtions,  fome 
 other  defe£ts,  perhaps  more  dangerous,  fill  their 
 place.  And  therefore  he  does  not  infolently  con- 
 temn others,  or  behold  them  with  a  fupercilious 
 look;  he  is  far  from  imagining  that  he  himfelf 
 
 is, 
 
59^  Lecture  L 
 
 is  exalted  above  the  common  ftate  of  men,  and 
 fecured  from  ignorance  and  miftake,  and  fo  he 
 is  humble  and  modeft,  diffident  and  diftruftful  of 
 himfelf,  and  charitable  towards  others:  for  it  is 
 the  abfence  of  this  grace,  and  the  prevailing  of 
 the  contrary  temper,  "  pride  of  fpirit,"  a  fond 
 opinion  of  all  that  we  ourfelves  think  or  do,  that 
 is  the  principal  fource  of  uncharitablenefs,  con- 
 tention and  ftrife.  Poverty  of  fpirit  inclines  to 
 a  pitying  companionate  difpoiition,  to  do  good 
 unto  all,  and  promote  the  interefts  of  others  as 
 there  is  accefs,  "  knowing  that  himfelf  is  alfo  in 
 *'  the  body."  And,  when  he  confiders  what  a 
 deluge  of  wrath  he  deferves  from  the  juftice  of 
 an  offended  God,  how  many  errors  or  wilful  fins 
 he  hath  every  day  reafon  to  beg  pardon  for  at 
 the  throne  of  grace,  and  how  companionate  and 
 gracious  a  merciful  Redeemer  hath  been  to  him, 
 he  is  inclined  to  pafs  by  offences,  and  forgive  in- 
 juries, and  {rifle  the  ftirrings  of  refentment  and 
 revenge.  And  then  if  the  riches  and  honours 
 of  this  earth  crown  his  head,  and  plentifully 
 flow  in  upon  him,  he  does  not  vainly  boaft  of 
 the  favours  of  providence,  or  extravagantly  value 
 himfelf  upon  thefe  outward  trappings  and  orna- 
 ments, which  may  add  to  the  1  aft  re  and  fhew, 
 but  nothing  to  the  merit  and  worth  of  the  per- 
 fbn  who  hath  thern.  In  a  word,  we  have  a  very 
 good  account  of  this  grace,  Rom.  12.  3,  "  For 
 4t  a  man  not  to  think  of  himfelf  more  highly  than 
 "  he  ought  to  think,  but  to  think  foberly  ac- 
 u  cording  s  God  hath  dealt  to  every  man  the 
 ;;  meafure  of  faith  :"  and  as  a  conference  here- 
 of, Vcrl  16.  wt  To  be  kindly  affectionate  one  to 
 41  another,  with  b'rbtheriy  love,  in  honour  pre- 
 M  ferring  one  another.** 
 
 2.   We  have    the   reward    which   attends  this 
 grace,  or  the  argument  to  prove   that,  "  bleffed 
 
 "  are 
 
Matthew  v.  397 
 
 u  arc  the  poor  in  fpirit,  for  theirs  is  the  kingdom 
 "  of  heaven. "  Tho*  the  gofpel  ftate  is  often  ex- 
 prefled  by  thisphrafe,  and  needs  not  be  excluded 
 in  this  place  ;  yet  hereby  the  fanctuary  of  immor- 
 tality and  life,  the  ftate  of  future  glory,  is  direct- 
 ly intended.  The  excellency  of  this  world  to 
 come,  is  (hadowed  forth  to  us  in  fcripture  by 
 fuch  things  as  are  moft  valued  upon  earth,  be- 
 caufe,  tho'  thefe  are  at  the  moft  but  faint  emblems 
 of  what  is  to  be  enjoved  there,  yet  nothing  here 
 below  can  tend  to  raife  our  notions  of  it  higher : 
 hence  all  the  redeemed  are  faid  to  "  be  made  kings 
 "  and  priefts  unto  God/'  and  it  is  exprefled  by 
 a  kingdom  and  a  crown,  which  are  the  laft  wifhes 
 of  the  moft  towering  ambition.  How  glorious  is 
 this  kingdom  here  promifed  to  "  the  poor  in  fpirit? 
 "  In  the  midft  of  it  God  dwells,  fo  that  it  can 
 "  never  be  moved;"  it  is  fecure  from  the  attacks 
 of  enemies,  and  without  any  convulfions  or  the 
 leaft  difcontent  of  its  inhabitants,  for  there  the 
 divine  prefence  fpreads  every  where  immortal  fa- 
 tisfaclion  and  joy.  It  is  "  the  kingdom  of  hea- 
 4C  ven  or  of  God,"  that  houfe  which  he  in  a  pe- 
 culiar manner  hath  built,  every  way  worthy  of  its 
 great  Author.  It  is  the  perfection  of  excellency, 
 that  "  God  himfelf  will  be  a  crown  of  glory  and  a 
 M  diadem  of  beauty  to  the  people  there  :"  he  will 
 be  the  inexhaufted  fource,  whence  M  the  rivers  of 
 "  pleafures"  which  overflow  in  it,  fhall  to  eter- 
 nity iffue  ;  there  the  infinite  fountains  of  divine 
 goodnefs  and  grace  will  be  fully  opened,  and  fend 
 forth  thofe  u  ftreams  which  make  glad  the  city  of 
 "  our  God,"  and  leave  no  room  for  a  remaining 
 with;  and  there  will  be  neither  ignorance  nor  er- 
 ror, but  God  himfelf  will  be  the  fun  to  uiine  with 
 an  invariable  brightnefs,  ind  no  clou  J  to  interpofe 
 betwixt  him  and  our  eyes ;  there  dilpute  and  de- 
 bate are  intirely  baniihed  by  tnat  pureit   light, 
 
 whichp 
 
39&  Lecture  I. 
 
 which,  with  an  excefs  of  fatisfa&ion,  will  infi- 
 nuate  itfelf  into  all  the  recefles  of  heavenly  minds, 
 and  the  little  remains  of  difcord,  which  will  ftill 
 be  found  in  the  bcft  focieties  amongft  men,  fliall 
 be  fucceeded  by  the  harmonious  concord  of  the 
 united  hallelujahs  of  the  redeemed,  and  fwallowed 
 up  of  everlafting  agreement  and  love.  In  a  word, 
 it  is  a  kingdom  where  there  is  iulnefs  of  every  good, 
 and  no  allay  of  the  fmalleft  evil  ;  where  all  the 
 inhabitants  have  the  vigour  and  firmnefs  of  an  e- 
 ternal  youth,  and  the  fedatenefs  and  ferenity  of 
 old  age;  v/here  dwells  a  happinefs  larger  than  the 
 wifhes  of  a  feraph,  and  as  lafting  as  immortality. 
 
 There  feems,  as  I  noticed  in  the  beginning,  to 
 be  a  peculiar  proportion  betwixt  the  graces  and 
 virtues  mentioned  in  the  beatitudes,  and  the  re- 
 wards annexed  to  them.  To  all  the  others,  ex- 
 cept that  of  <c  perfecution  for  righteoufnefs  fake," 
 there  are  only  particular  bleflings  fubjoined  ;  and 
 to  this  of  "  poverty  of  fpirit,  the  kingdom  of 
 "  heaven,"  or  the  general  happinefs  of  the  future 
 ftate  is  promifed,  and  that  very  emphatically,  on 
 thefe  two  accounts. 
 
 I.  That  this  virtue  of  "  poverty  of  fpirit"  hath, 
 of  all  others,  the  moft  diffufive  and  univerfal  in- 
 fluence upon  a  perfon's  compliance  with  the  terms 
 of  the  gofpel,  and  is  what  fits  him  moft  for  run- 
 ning in  the  ways  to  this  "  kingdom  of  heaven." 
 The  doctrine  of  Chriftianity  was  a  "  myftery  hid 
 "  from  ages  and  generations,"  and  contained  un- 
 fathomable depths  of  wifdom  and  grace  ;  upon 
 which  account  it  was  "  foolifnnefs  to  the  Greeks," 
 who  meafured  it  by  the  falfe  rules  of  their  vain 
 philofophy  ;  "  and  a  ftumbling-block  to  the  Jews," 
 wThofe  giddy  heads  were  turned  round  with  the 
 dream  of  a  pompous  conquering  Meffiah.  Now 
 *4  poverty  of  fpirit"  was  the  moft  neceflary  qua- 
 lity for  obviating  thefe  different  offences,  and  en- 
 gaging. 
 
-Matthew  v.  599 
 
 gaging  them  to  bow  to  the  divine  revelation,  tho* 
 they  did  not  comprehend  all  the  ways  of  God  ; 
 this  poverty  would  alfo  make  the  perfon  abandon 
 thoughts  of  merit  and  a  righteoufnefs  of  his  own, 
 and  move  him  to  truft  and  rely  intirely  upon  the 
 obedience  of  a  Saviour,  and  depend  upon  influences 
 from  the  head  of  the  redeemed,  that  "  captain  of 
 "  falvation,"  under  whom  alone  he  could  "  do 
 "  valiantly,  for  vain  were  the  help  of  man"  and 
 his  own  endeavours  ;  this  "  poverty  of  fpirit" 
 would  induce  them  to  "  deny  themfelves,  take 
 44  up  the  crofs  of  the  Mefliah,"  and  refign  their 
 all  to  the  divine  difpofal ;  this  grace  empties  a 
 man  of  himfelf,  makes  him  44  run  for  refuge  to  the 
 "  hope  fet  before  him,"  and,  for  fpiritual  ftrength 
 and  fuccefs,  to  him  in  whom  "  dwells  all  the 
 "  iulnefs  of  the  Godhead;"  and,  in  a  word, 
 there  is  no  part  of  Chriftian  pra&ice,  nor  any  of 
 the  gradual  advances  in  the  divine  life,  neceflary 
 in  order  to  our  being  made  44  meet  for  the  in- 
 44  heritance  of  the  faints  in  light,"  but  upon 
 which  "  poverty  of  fpirit"  hath  a  very  powerful 
 and  peculiar  influence:  fo  that  it  is  juftly  faid> 
 44  Theirs  is  the  kingdom  of  heaven."     But, 
 
 2.  It  is  remarkable  to  this  purpofe,  that 44  po- 
 4C  verty  of  fpirit,"  in  a  peculiar  manner,  qualifies 
 for  a  quicker  tafte  of  the  bleflings  of  the  heavenly 
 ftate,  and  contributes  to  the  heightening  our  hap- 
 pinefs  when  brought  thither.  But,  tho'  this  is  a 
 fubjeel  which  deferves  to  be  difcourfed  on  at  a 
 greater  length,  I  can  only  touch  at  it.  One  great 
 part  of  the  joy  of  heaven  will  flow  from  the  love 
 of  God  and  ChrHt,  and  the  more  ardent  that  di- 
 vine flame  burns,  the  greater  will  be  the  happi- 
 nefs:  now,  it  is  evident,  that  the  lower  thoughts 
 any  have  of  themfelves,  and  the  more  exalted 
 views  they  have  of  God,  they  will  become  the 
 deeper  affected  with  the  obligations  they  are  un- 
 der. 
 
400  Lecture   I. 
 
 der  to  him,  and  the  divine  favours  will  be  en- 
 deared to  them  by  a  fenfe  of  the  infinite  difpro- 
 portion  betwixt  their  poor  fervices  and  his  glori- 
 ous excellencies.  So  that  "  the  poor  in  fpirit, " 
 when  they  look  to  their  God  and  themfelves,  will 
 be  all  kindled  into  a  fire  of  love  to  him,  every 
 fpark  of  which  will  quicken  their  pleafure,  and 
 put  life  into  their  fatisfaciion.  And  it  may  be 
 alfo  conceived,  that  the  higher  faints  in  heaven 
 exalt  their  king,  and  the  lower  they  debafe  them- 
 felves, that  is,  the  poorer  they  be  in  fpirit,  they 
 muft  be  the  more  raviihed  with  divine  conde- 
 fcenfion,  and  have  the  greater  degree  of  compla- 
 cency, in  enjoying  him  as  a  Father  and  a  Friend. 
 Thefe  things  would  need  to  be  explained  at 
 greater  length,  but  I  fhall  only  add,  that,  agree- 
 ably hereto,  it  is  highly  probable  that  it  was 
 want  of  poverty,  or  the  pride  of  fpirit,  which  made 
 the  apoftate  angels  difcontented  with  the  kingdom 
 of  heaven,  and  not  fatisfied  with  the  happinefs 
 there. 
 
 IV.  "  Blefied  are  they  that  mourn :  for  they 
 "  fhall  be  comforted." 
 
 It  needs  no  long  proof,  that  we  are  not  to  un- 
 derftand  by  thefe  that  are  defcribed  as  mourning, 
 fuch  who  have  naturally  a  melancholy  temper  \ 
 fince  that  hath  not  a  neceffary  connexion  with 
 religion  and  gracious  principles:  tho',  it  may 
 even  be  owned,  that  fuch  a  difpofition  in  itfelf 
 feems,  at  leaft,  more  decent  and  becoming  a 
 criminal,  who  is  in  a  continual  hazard  of  the 
 vengeance  of  eternal  fire,  than  the  madnefs  and 
 mi/ih  to  which  the  fcolifh  abandon  themfelves. 
 Bht  by  thefe  that  mourn,  are  fignified  fuch  as  have 
 that  "  godly  forrow  which  worketh  repentance  to 
 M  falvation;  no:  to  be  repented  of,"  namely, 
 thofe  who  are  convinced  of  their  aggravated  tranf- 
 
 grelEons 
 
Matthew  v.  401 
 
 grefllons  againft  fo  good  a  God,  and  their  trea- 
 chery and  ungrateful  difobedience  to  their  Redeem- 
 er, who  died  for  them,  and  did  fo  great  things  to 
 fave  them  ;  and  are  thereupon  covered  with 
 fhame  and  confufion  of  face,  and  affe&ed  with 
 the  deepeft  humiliation  and  forrow  becaufe  of  their 
 folly,  and  "  weep  and  mourn  becaufe  of  him  whom 
 <c  they  have  pierced  /^and  are  caft  down  and  dif- 
 confolate  from  a  thorough  conviction  of  their  vile- 
 nefs  and  fhame. 
 
 Now,  thefe  fhall  be  conforted,  which  may  in 
 part  relate  to  this  life,  when  God  gives  to  fuch 
 the  confolations  of  his  holy  Spirit,  difcovers  him- 
 felf  to  the  foul  a  reconciled  Father  j  and  fweetens 
 their  grief  and  afflictions,  by  making  all  his  per- 
 fections fhine  in  upon  them  amiable  and  endearing 
 in  the  Redeemer's  face  :  then  he  ct  appoints  unto 
 "  them  that  mourn  in  Zion,  to  give  unto  them 
 u  beauty  for  afhes,  the  oyl  of  joy  for  mourning, 
 4C  and  the  garment  of  praife  for  the  fpirit  of  hea- 
 tc  vinefs."  And  then,  which  is  the  full  meaning 
 of  this  promife,  he  will  at  length  exalt  them  into 
 that  kingdom,  where  never  is  any  lin  or  forrow; 
 where  God  will,  with  his  own  hand,  "  wipe 
 iC  away  all  tears  from  their  eyes;"  and  where 
 they  will  foon  forget  their  fhort  griefs  and  dif- 
 quiet,  which  will  be  fwallowed  up  in  an  ocean  of 
 love,  and  a  "  fulnefsof  joys"  to  endure  for  ever- 
 more. 
 
 I  fhall  not  enter  upon  the  following  verfe,  and 
 fhall  only  add,  Let  us  make  fo  wife  a  choice,  as 
 to  feek  our  happinefs  by  thefe  paths  of  religion 
 here  pointed  out  to  us.  Conftant  experience  may 
 affure  us,  that  all  the  pleafure  of  this  life,  and 
 the  beft  offers  of  fin,  are  empty  phantoms, "  vani- 
 44  ty  with  vexation  of  fpirit :"  and  that  at  length, 
 however  they  may  now  amufe  us,  "  the  wicked 
 44  fhall  be  driven  away  in  his  wickednefs,   while 
 
 *  the 
 
4^2  Lecture  I. 
 
 "  the  righteous  hath  hope  in  his  death."  And, 
 I  am  fure,  we  cannot  fear  that  our  Saviour,  who 
 died  for  Tinners,  and  gave  himfelf  for  them, 
 would  willingly  impofe  upon  us  a  falfe  bleflednefs} 
 or  that  he  can  be  deceived,  who  is  truth  itfelf. 
 
 May  that  glorious  Redeemer,  who  in  thefe 
 chapters  executes  the  office  of  a  prophet,  fet  up 
 his  kingdom  in  our  hearts  ;  fubdue  our  indifpofi- 
 tion  for  thefe  virtues,  by  the  power  of  his  grace  % 
 engage  us  to  enter  upon  paths  of  immortality, 
 and  carry  us  on  in  them,  till  we  arrive  at  this 
 kingdom  of  heaven. 
 
 WW 
 
 LECTURE 
 
Matthew  v.  403 
 
 LECTURE    II. 
 
 Matthe  w  v. 
 
 5.  Bleffed  are  the  meek  :  for  they  Jhall  inhe- 
 rit the  earth. 
 
 6.  Bleffed  are  they  vuhich  do  hunger  and  thirjl 
 after  right eoufnefs :  for  they  Jb  all  be  filled* 
 
 7.  Blejfed  are  the  merciful :  for  they  fh all  oh- 
 tain  mercy. 
 
 HAPPINESS  is  the  general  purfuit  of 
 mankind  ;  and  the  united  voice  of  them 
 all,  tc  Who  will  fhew  us  any  good  ?"  To  this 
 point  they  bend  all  their  ftudies  and  endeavours, 
 that  they  may  be  amongft  that  number  of  whom 
 it  may  be  after ted,  "  BleiFed  are  they:"  but  yet 
 in  nothing  are  men  more  fatally  miftaken,  than  in 
 the  choice  they  make.  So  far  do  fmners  run  out 
 of  the  way  that  leads  to  valuable  good,  that  they 
 4C  fow  to  themfelves  wind  and  reap  vanity," 
 and  hug,  with  foolifli  mirth,  in  their  bofom  thefe 
 devouring  coals^  which  will  for  ever  confume 
 them  and  rage  in  their  bowels :  and  a  cunning 
 devil,  fo  artfully  gilds  over  and  fweetens  the  poi- 
 fon  of  wicked  works,  that,  tho'  they  will,  with- 
 out peradventure,  prov«  at  length  rottennefs  to 
 the  bones,  yet  they  are  now  "  rolled  under  the 
 4C  tongue  as  a  delicious  morfel,"  by  unthinking 
 men.  Would  we  ferioully  conlider  the  quite  dif- 
 ferent account  which  our  Saviour  gives,  in  thefe 
 verfes,  of  undeceiving  and  undifguifed  bleflednefs, 
 we  might  then  find  that  God  is  the  only  "  exceed- 
 "  ing  joy,  and  the  light  of  his  countenance"  the 
 true  good. 
 
 The 
 
4°4  Lecture  II. 
 
 The  laft  occafion  I  had  of  difcourfing  in  this 
 place,  I  introduced  myfelf,  by  touching  at  a  few 
 things  with  refpect  to  the  general  fubject  of  this 
 divine  fermon  of  our  Redeemer's,  and  then  ex- 
 plained the  firft  four  verfes  of  this  chapter,  and  I 
 proceed  now  to  the  fifth. 
 
 V.   c<  BleiTed  are  the  meek  :  for  they  (hall  in- 
 "   herit  the  earth." 
 
 Here  we  have,  i.  The  Perfons  who  are  pro- 
 nounced happy,  "  Blefled  are  the  meek." 
 
 2.  We  have  the  argument  to  prove  them  fo, 
 ,  drawn  from  a  fpecial  privilege  annexed  to  this 
 grace,  "  For  they  {hall  inherit  the  earth."  By 
 the  meek  here  we  are  to  underftand  fuch  as  are  of  a 
 humble,  lowly,  quiet,  condefcending  difpofition 
 of  mind  ;  who  have  attained  to  fomethingofa 
 inaftery  over  their  paffions,  that  they  cannot  break 
 fo  eafily  loofe  as  in  others,  in  whom  they  reign 
 ungoverned  without  controul  ;  who  curb  anger 
 and  revenge,  and  are  careful  to  bridle  the  firft 
 ftirrings  thereof;  and  manage  themfelves  accord- 
 ing to  the  laws  of  religion,  and  as  becomes  the 
 followers  of  Jefus.  Tho'  a  good  natural  temper 
 is  an  excellent  advantaee  to  any  who  poflefs  it, 
 and  calls  upon  them  to  thank  and  praife  the  Author 
 of  their  nature  for  beftowing  this  valuable  blefUng, 
 which  certainly  renders  the  fubduing  of  their  own 
 fpirit  far  more  eafy,  than  it  can  be  to  others  who 
 are  naturally  prone  to  wrath  :  yet,  we  are  not  to 
 imagine  that  the  whole  of  this  virtue  of  meeknefs 
 confifts  herein,  and  that  every  perfon  who  may 
 be  good-natured  ci!iit  lay  a  juft  claim  to  it.  The 
 not  refenting  of  injuries,  and  filently  bearing  with 
 them,  may  in  fuch  cafes  flow  from  a  foftnefs  of 
 mind,  and  a  degeneracy  and  cowardice  of  fpirit, 
 which  are  no  Chriftian  graces,  but  rather  oppofed 
 to  and  inconfiftent  with  them,  and  may  have  no- 
 thing 
 
Matthew  v.  405 
 
 thing  of  regard  to  God  and  religion,  nor  any 
 principles  of  right  reafon  influencing  them  :  and 
 this  meeknefs  here  fpoken  of  is  very  agreeable  to 
 the  molt  exalted  greatnefs  of  foul,  for  "  he  that 
 "  fubdueth  his  own  fpirit,"  faith  the  wife  man, 
 <c  is  better  than  the  mighty."     But, 
 
 The  meek  is  iuch  a  perf.>n  who  is  averfe  from 
 anger  and  wrath,  as  below  the  dignity  of  his 
 reafon,  and  the  power  of  ti  I  holy  religion  which 
 he  profeficth  >  wher  T  he  is  or'  .  ec1  ^o  pull  dowrn 
 thefe  ftrong  holds  of  Satan,  and  conquer  that  fpi- 
 rit of  paflion  and  pride  which  .  iges  in  thv  cu:idren 
 of  difobediencc :  and  fo  he  endeavoo  s  to 
 
 preferve  this  happy  calmnefs  aiu.   c<  e  of 
 
 mind,  even  amidft  the  greatefl  ahd  rudeft  provo- 
 cations and  affronts,  which  he  may  meet  with 
 from  the  rugged nefs  and  ill  nature  of  others. 
 Some  pcrfons  are  fo  eaiiiy  inflamed  by  the  fmalleft 
 contradiction  to  their  inclinations,  or  the  leaft 
 piece  of  neglect  or  contempt  put  upon  them,  that, 
 as  powder  wants  nothing  to  blow  it  all  up,  but  to 
 be  touched  by  the  little  fparklings  from  the  flint, 
 fo,  their  corruptions  are  kindled  into  a  fire  by 
 every  temptation  of  this  nature,  which  the  devil 
 lays  in  their  way:  but  the  meek,  upon  the  other 
 hand,  hath  fuch  a  calmnefs  and  ferenity  of  mind, 
 fuch  a  deep  fenfe  of  his  own  w7eaknefs  and  un- 
 worthinefs,  fo  powerful  convictions  of  the  excel- 
 lency of  humility  and  long-fuffering  patience, 
 that  he  endeavours  calmly  to  poffefs  his  own  foul, 
 not  to  be  readily  provoked  by  the  indignities  which 
 may  be  poured  out  upon  him  ;  but  drives  to  be 
 like  to  the  "  captain  of  his  falvation,  who  en- 
 c;  dured  the  contradiction  of  finners  againit  him- 
 "  felf,  and  being  reviled,  reviled  not  again  ; " 
 his  mind  is  not  foon  fowred  or  fretted  by  the  in- 
 jurious and  undeferved  treatment  which  others  m 
 may  give  him  ;  nor  is  he  fo  incenfed,  as  immedi- 
 ately 
 
 -  «         -  -     .  i 
 
+o6  Le  cture  II. 
 
 ately  to  break  off  all  friendfhip  and  good  offices 
 towards  the  perfon  who  hath  been  faulty  to  him, 
 but  rather  glories  filently  to  pafs  by  offences,   to 
 forget  them,  and  to  be   "  ready  to  render  good 
 "  for  evil,  and  bleflings  for  curfes,  and  to  pray 
 cc  for  them  who  defpitefully  ufe  him."  The  meek 
 is  of  an  affable  eafy  difpofition,  and  when  in  fo- 
 ciety,  he  is  ever  for  harmony   and  peace  ;    and 
 his  love  to  fuch  as  are  joined  with  him,  or  his  en- 
 deavours in  the  way  of  his  own  duty,  are  not  di- 
 fturbed,    becaufe,    poffibly,    he  may    have   been 
 flighted,  his  counfel   neglected,  and  not  fo  great 
 >a  deference  and  regard  paid  to  his  opinion  and  de- 
 fires  as  he  may  fancy  were  due  to  them,  or  what 
 they,   it  may  be,   really  deferved  :    but  is  ready  to 
 cover  the  defe&s,  and  not  to  be  foon  irritated  by 
 the  mifbehaviour  of  thefe  he  converfes  with.     His 
 feleffed  temper  makes  him  a  conftant  enemy  to  con- 
 tention, hatred,  and  ftrife,  according  to   the  a- 
 poftle's  exhortation,    Collof.   3.   12.    "    Put  on   | 
 <c  therefore  (as   the  elect  of  God,  holy  and   be- 
 €i  loved)  bowels  of  mercies,  kindnefs,  humble- 
 <c   nefsofmind,  meeknefs,  long-fuffering  :   for- 
 "   bearing  one  another,  forgiving  one  another,  if 
 <c  any  man  have  a  quarrel   againfr.  any  ;   even  as 
 *c   Chrift  forgave  you,   fo  alfo  do  ye." 
 
 The  meek  live  under  continued  imprefiions, 
 that  they  have  debafed  themfelves  lower  than  hell 
 by  their  difobedience  to  God,  that  they  are, 
 cc  from  the  crown  of  their  head  to  the  fole  of  their 
 "  foot,  full  of  wounds,  bruifes,  and  putrifying 
 <c  fores;"  that  every  moment  of  their  lives  re- 
 quires divine  forbearance  and  companions  ;  and 
 that,  if  God  had  been  eafily  irritated  and  kindled 
 into  anger  by  the  many  affronts  they  daily  offer 
 to  his  laws,  and  the  indignities  they  do  to  his  ma- 
 jefty  and  government,  they  had  long  ago  been  con- 
 fumed.      And,   indeed,   it  is  fcarce  conceivable, 
 
 that 
 
Matthew  v.  407 
 
 that  perfons  who  have  a  due  conviction  of  thefe 
 things,  mould  not  themfelves  be  meek  and  lowly, 
 not  eaiily  provoked  by  injuries,  or  impatient  of 
 neglect  and  contradiction  to  their  humour  and  in- 
 clinations :  a  fenfe  hereof  will  make  them  ftudy, 
 as  it  is,  Eph.  4.  1,  2.  "  to  walk  worthy  of  the 
 "  vocation  wherewith  they  are  called,  with  all 
 u  lowlinefs  and  meeknefs,  with  long-fuffering, 
 Xi   forbearing  one  another  in  love/' 
 
 The  meek  is  not  puffed  up,  or  under  the  do- 
 minion of  vain- glory,  and  the  love  of  efteem  and 
 applaufe :  and  fo,  tho'  his  parts  and  abilities  be 
 undervalued,  tho*  thefe  that  in  many  qualificati- 
 *  ons  and  accomplifhments  are  inferior  to  him  mould 
 be  preferred  before  htm,  tho'  his  good  name  were 
 wounded  by  calumny  and  reproach,  and  pierced 
 thro*  by  an  arrow  wTinged  with  malice  and  uncha- 
 ritablenefs,  and  his  be  ft  actions  mifinterpreted  and 
 covered  over  with  falfe  colours ;  yet  he  does  not 
 thereby  lofe  his  temper  and  patience,  or  meditate 
 anger  and  revenge:  he  does  not  burn  with  envy, 
 nor  is  hurried  on  by  fury  and  rage  ;  but  endeavours 
 to  forgive  and  forget,  to  regain  his  reputation  and 
 honour  rather  by  Cbriftian  moderation  and  hu- 
 mility, than  by  a  retaliating  evil  for  evil,  and 
 feeking  to  expofe  the  faults  and  weakneffes  of  thofe 
 who  have  injured  him. 
 
 The  meek  is  fubmiflive  under  the  frowns  of 
 divine  providence,  and  the  croffes  and  dif;  ippoint- 
 ments  he  may  meet  with  :  and,  how  little  foever 
 he  may  merit  hard  treatment  from  the  hands  of 
 men,  he  knows  that  he  deferves  infinitely  worfe 
 from  an  offended  God,  and  therefore  he  refigns 
 his  fame,  reputation,  health,  eftate,  and  life  it- 
 fclf,  to  the  difpofal  of  the  fovereign  God,  with- 
 out grumbling  and  repining,  when  he  fuffers  them 
 to  be  fullied,  or  deprives  him  of  them.  The 
 voice  of  meeknefs  faith,  with  refped  to  themoft 
 
 grievous 
 
408  Lecture  II. 
 
 grievous  circumftances  in  his  lot,  "  It  is  the  Lord, 
 "  let  him  do  whatever  pleafeth  him:"  following 
 the  example  of  the  meek  and  lowly  Jefus,  "  He  was 
 "  opprefied  and  was  afflicted,  yet  he  opened  not 
 <c  his  mouth  ;  he  is  brought  as  a  Lamb  to  the 
 cc  flaughter,  and  as  a  fheep  before  her  (hearers 
 "  is  dumb,  fo  he  opened  not  his  mouth." 
 
 The  n.eek  is  fc  far  from  expe&ing  that  every 
 body  ihouid  (loop  to  his  humour,  or  bow  them- 
 felves  to  his  inclinations,  that  he  is  ready  himfelf, 
 as  far  as  is  poflible,  to  ftudy  the  different  capaci- 
 ties of  others,  and  adapt  his  behaviour  thereto  ; 
 to  difcover  the  peculiarities  of  their  way  and  hu- 
 mour, and  conform  himfelf  to  them,  tho'  they 
 may  run  counter  to  his  own  temper  and  difpofi- 
 tion. 
 
 The  meek  ftretcheth  himfelf  to  manage  plea- 
 fingly  and  agreeably  to  all  men,  and  to  do  or  fay 
 willingly  nothing  that  may  offend  them,  to  pafs 
 over  their  weaknefs  and  imperfections,  and,  when 
 he  becomes  acquainted  with  their  defects,  to  keep 
 off  the  fore  places  by  touching  which  they  may 
 be  fretted  and  irritated.  And  this  way  he  regu- 
 lates his  conduct  with  refpecl:  to  perfons  of  what- 
 ever'condition,  temper  or  ftation  of  life  they  be, 
 like  the  apoftle  Paul,  who  herein  gave  a  proof 
 how  very  great  advances  he  had  made  in  this  grace, 
 i  Cor.  9.  22.  "  To  the  weak  became  I  as  weak, 
 cc  that  I  might  gain  the  weak:  I  am  made  all 
 "  things  to  all  men,  that  I  might  by  all  means 
 cc  five  fome." 
 
 And  then  the  meek  is  not  immediately  blown 
 up  into  a  paflion,  or  fretful  and  uneafy  when  he  is 
 reproved  for  his  faults,  and  hath  his  follies  laid  be- 
 fore him:  being  convinced  that  he  hath  many 
 defects,  and  that  he  performs  the  beft  office  who 
 makes  him  feniible  of  them,  and  is  a  truer  friend 
 than  he  who  flatters  even  his  blemifhes  and  weak- 
 
 ne.fles; 
 
Matthew  v.  409 
 
 ncffes  ;  tho'  alas,  our  vanity  and  pride  make  fuch 
 a  falfe  friendfiiip  generally  more  pleafing  to  us. 
 He  is  perfuaded,  as  it  is,  Prov.  12.  I.  "  That 
 M  whofo  loveth  infrruclion  loveth  knowledge,  but 
 "  he  that  hateth  reproof  is  brutifh  ;  and  that  it  is 
 "  the  foolifh  fcomer  alone  who  hateth  his  re- 
 M  prover  :"  and  therefore  faith  with  the  pfalmift, 
 Pfalm  141.  5.  "  Let  the  righteous  fmite  me,  it 
 "  {hall  be  a  kindnefs,  and  let  him  reprove  me,  it 
 "  {hall  be  an  excellent  oyl,  which  fhall  not  break 
 <<  my  head/' 
 
 And  then,  upon  the  other  hand,  the  meek, 
 when  either  as  a  private  perfon  he  admonifhes  o- 
 thers  of  their  faults,  he  doth  it  with  all  gentlenefs, 
 in  fuch  a  winning  and  engaging  manner,  as  fhews 
 he  defigns  their  good,  to  reclaim  but  not  to  re- 
 proach them  for  their  failings  ;  and  does  not,  by 
 an  ill-timed  or  ill-managed  rebuke,  rather  rivet 
 the  perfon's  inclination  to  the  vice  farter  than  it 
 was  before,  deafen  his  ears  againft  after  admoni- 
 tions, and  render  him  the  more  irreclaimable :  or 
 if  in  a  more  publick  capacity  he  be  obliged  autho- 
 ritatively to  rebuke  fuch  as  offend,  the  meek  per- 
 fon is  not  harfh  and  fevere  in  his  reproofs,  but 
 makes  a  fpirit  of  tendernefs  and  compaffion  run 
 thro'  them  all  :  he  is  far  from  infulting  and  ex- 
 pofing  his  offender  to  the  contempt  and  fcorn  of 
 others,  or  a  rigid  upbraiding  his  errors ;  but  (hews, 
 by  his  gentle  meek  management,  that  love  to  the 
 perfon,  and  an  earneft  defire  that  he  {hould  be- 
 come wifer  and  better,  and  thus  regain  his  honour 
 and  reputation,  is  the  fpring  which  moves  him  ; 
 according  to  Gal.  6.  1.  "  Brethren,  if  a  man  be 
 "  in  a  fault,  ye  which  are  fpiritual,  reftore  fiich 
 <c   an  one  in  the  fpirit  of  meeknefs." 
 
 And  vvh  jn  he  confiders  his  own  errors,  and  that 
 fl  he  who  thinks  he  {lands  wants  to  take  heed  left 
 "  he  fall,  he  does  not  look  down  upon  the  mif- 
 
 Vol.  II.  S  carriage.- 
 
410  Lecture  II. 
 
 carriages  of  others  with  a  proud  fupercilious  eye, 
 nor  triumphs  over  them;  but  hearkens  to  what 
 the  apoftle  faith,  Tit.  3.  2,  3.  "  To  fpeak  evil 
 6C  of  no  man,  to  be  no  brawlers,  but  gentle, 
 46  (hewing  all  meekne fs  to  all  men  :  for  we  our- 
 *c  felves  alio  were  fometimes  foolifh,  difobedient, 
 c<  deceived,"  &c. 
 
 In  a  word,    for  I  have   been  too  long  on  this 
 fubject,  the  meek  perfon  makes  a  moderate,  calm, 
 lowly,  condefcending  fpirit  run  thro'  the  whole 
 of  his  management :  even  where  he  is  moft  active 
 and   rigorous  in  the  affairs  of  God  and    religion, 
 he  does  not  then  intermix  the  fallies  of  an  unbridled 
 paffion,   the  ftorms  of  envy,    malice  or  revenge,: 
 with  the  a&ings  of  a  lively   zeal   for  God  ;    nor* 
 does  he  fancy  that  a  gratifying  an  unreftrained  hu-  1 
 roour,  and    letting  loofe  reins  to  the  violence  of 
 impetuous   inclinations,  is  the  fame  thing  with  a 
 fervent  active  concern  for  his  glory  and  honour. 
 And,  by  fuch  a  fpirit  of  meeknefs  abounding  in  j 
 him,  he  (hews  that  his  diligence  and  zeal  in  mat-  I 
 ters  of  God,  flow  not  from  the  force  of  a  natural 
 forwardnefs  and  vehemence,  but  from  the  ftrength 
 of  reafon,  and  the  power  of  religion  :  and  thus  he 
 behaves  himfelf  in  his  greateft  ftruggles  for  the  ho- 
 nour of  God.    Yea,  while  he  argues  for  the  very  [ 
 fundamentals  of  religion,  and  "  gives  a  reafon  of  : 
 46   the  hope  that  is  in  him,"  he  does  it  with  meek-  fi 
 nefs  and  fear,  having,   in  ail  thefe  things,  before 
 his  eyes  his  blefled  Redeemer,  w7ho  tho'  he  burned 
 with   the  moft   fervent  love  to  God,   and  (hone 
 with  the  brightest  zeal  for  his  fervice,    ye  he  al- 
 ways bore  up  to  the  character  of  the  meek  and 
 lowly  Jefus. 
 
 2.  We  have  the  privilege  annexed  to  this  grace, 
 or  the  argument  to  prove  that  "  ble.Tcd  are  the  1 
 <c   meek,  for  they  (hall  inherit  the  earth."   I  need 
 fcarce  mention  to  you,  that  we  are  not  to  fancy 
 
 that 
 
Matthew  v.  41 1 
 
 that  the  reward  of  the  meek  will  confift  only  in  the 
 things  that  are  temporal ;  no,  God  will  beautify 
 the  meek  with  falvation,  and  that  to  endure  thro' 
 the  endlefs  ages.  But,  as  I  formerly  noticed, 
 that  there  feems  always  to  be  obferved  a  peculiar 
 proportion  betwixt  the  grace  or  virtue  mentioned 
 in  thefe  beatitudes,  and  the  bleflirig  fubjoined  ; 
 fo  we  (hall  find,  that  "  meeknefs  of  fpirit"  hath 
 a  native  influence  upon  the  perfons  inheriting  the 
 earth.  By  which  we  are  not  to  underfrand  large 
 poffeflions,  an  overflowing  of  earthly  goods,  or  an 
 exalted  ftation  in  the  world  :  No,  thefe  are  no 
 where  promifed  to  the  truly  pious,  nor  is  it  need- 
 ful they  fhouid  \  for  the  real  comfort  and  fatif- 
 faction  of  "  a  man's  life  confifteth  not  in  the  a- 
 M  bundar.ee  of  the  things  which  he  pofleileth." 
 But  this  c<  inheriting  of  the  earth"  here  promifed, 
 may  include  thefe  three  things. 
 
 1.  The  meek  are  indeed  in  the  readied  way  to 
 enjoy  fuch  things  as  are  needful  and  convenient 
 with  the  greateft  fecurity,  and  to  have  the  long- 
 eft  and  moft  undifturbed  pofleflion  of  them.  He 
 is  hereby  freed  from  a  number  of  enemies,  which 
 the  contrary  vice,  a  furious  angry  fpirit,  and  the 
 effects  of  k,  ftrife,  uncharitable  reflections,  and 
 irritating  fpeeches,  expofe  a  man  to.  For  fuch  a 
 perfon  creates  to  himielf  a  world  of  adverfaries, 
 who  will  'ftrive  to  get  him  ftript  of  his  poffeflions, 
 and  revenge  thcmfelves  upon  him  ;  he  fets  every 
 man's  hand  againft  him,  renders  hitnfelf  odious 
 to  all  about  him,  who  thereupon  are  watchful  of 
 every  opportunity  to  make  him  uneafy,  and  pro- 
 mote his  ruin  ;  whereas  the  meek  endears  him- 
 felf  to  his  neighbours,  does  not  by  his  carriage 
 provoke  them  to  attempt  any  thing  to  his  difud- 
 vantage  \  but  by  his  meek,  patient,  condefcend- 
 ing  difpoficion,  inlinuates  himfelf  into  their  affec- 
 tions, and  makes  them  contribute  their  joint  en- 
 S  2  deavoi[rs 
 
4^2  Lecture  IL 
 
 deavours  to  maintain  him  eafy  and  quiet  hi  that 
 part  of  the  earth  which  he  inherits,  for  they  re 
 joice  in  his  profpeiity,  inftead  of  envying  or  repin- 
 ing at  it.  The  angry,  furious,  haughty  man  in- 
 flames the  fame  paffions  in  others  againft  him,  and 
 fo  imbitters  his  inheritance  with  continued  envy, 
 difcord  and  contention  :  but  the  meek  perfon, 
 when  he  falls  under  the  frowns  of  providence,  or 
 is  attacked  by  powerful  malice  or  covetoufnefs,  is  i 
 pitied,  and  readily  fupported  and  afiifted  by  the 
 many  friends  which  his  blefled  temper  muft  needs 
 have  procured  him.  And  then,  the  ornament  of 
 a  meek  and  quiet  fpirit  is  fo  lovely  and  amiable, 
 and  fliines  with  fo  true  a  luilre,  that  it  can  fcarce 
 mifs  of  procuring  efteem  and  favour,  from  any 
 who  have  the  fmalleft  remains  of  generality.  No- 
 thing will  fooner  appeafe  an  in  raged  enemy,  and 
 fecure  us  from  his  anger,  than  meeknefs,  which 
 appears  fo  beautiful,  even  to  perfons  who  are 
 themfelves  deprived  of  this  bleffed  temper,  that  it 
 will  readily  charm  the  cruelleft  tyger,  and  make 
 him  relent,  and  move  up  bowels  of  cornpaffion. 
 Meeknefs  blunts  the  edge  of  fury  and  rage,  and 
 calms  the  dorms  which  would  otherwife  blow 
 upon  and  overthrow  cur  inheritance.  Nor,  in- 
 deed, is  there  any  thing  that  will  put  a  covetous 
 and  unjuft  man  fooner  to  the  blufn,  and  make 
 him  afhamed  of  bi  ffion  and  injuries,  than 
 
 a  meek  quiet   temper  of   fpirit,   and  a  beco. 
 carriage  under  them  :    and,   as  the  wife  man  tens 
 us,  Prov.  15.  1.    <;  A  foft  anfwer  turneth  away 
 "  w7rath,  but  grievous  words  ftir  up  anger." 
 
 So  that  you  fee,  whatever  may  be  the  voice  of 
 folly,  that  meeknefs  of  fpirit  natively  tends  to 
 1  perfon  the  fecureft  enjoyment,  and  un- 
 difturbed  poffeffion  even  of  the  good  things  of  this 
 earth.  It  is  very  remarkable,  that  the  conquefts 
 and  victories  whereby  the  Mefiiah  fubdues   the 
 
 lit* 
 
Matthew  v.  413 
 
 utmoft  end  of  the   earth  for  z.  poiTeffion  to  him, 
 are  afcribed  to  his  meeknefs,  Pfal.  45.  4.   "  And 
 "   in  thy  majefty  ride  profperoufly,    bccaufe   of 
 u  truth,  and  meeknefs,  and  righteoufnefs."   But, 
 2.  The  "  meek  in  fpirit  may  be  faid  to  inherit 
 <c   the  earth,"  becaufe    this  temper  is  a  fource  of 
 the  trued  comfort  and   fatisfa£ticn  in  that  part  of 
 it  which  they  poffefs,    being  "  content  with  fuch 
 "   things  as  he  hath,  and  not  envying  the  foolifh." 
 He  muft  needs  have  a  more  agreeable  relifh  of  the 
 favours  of  providence  than  the  proud  angry  man, 
 who  never  thinks  he  hath  enough,  and  lofeth  his 
 temper  and  reafon  upon  every  difappointment :  for 
 wrath  and  revenge  are  a  cruel  fire,    fome   fparks 
 whereof  may  fall  upon  others ;  but  it  always  rages 
 with  the  greateft  violence  within  the  perfon'sown 
 breaft.     The  meek  man  can  fit  eafy  and  unmov- 
 ed,   and   feels  no  pain   and  difqulet   from   thefe 
 little  provocations,  the  affronts  and  neglecls  which 
 a  perfon   muft   always   lay  his   account  to  meet 
 with:    whereas  the  angry  and   impatient,    w7ho 
 wants  this  grace,  is  put  all  in  a  foming   rage  by 
 them,  and  fo  banifheth  away  his  peace  and  fatif- 
 fadlion,  and   "    is  like  the  troubled  fea,  when  it 
 <;  cannot  reft,  whofe  waters  caft  up  mire  and  dirt." 
 The  meek  is  fo  far  mailer  of  his  repofe,   that  he 
 does  not  put  it  in  the  power  of  every  perfon  who 
 pleafeth  to  difturb  it  >   and  he  is  not  difquieted  by 
 thefe  little  accidents,  which,  like  a  whirlwind  car- 
 ry before  them  the  tranquillity  and  comfort  of  o- 
 ^thers.     So  that  it  is  he,  who,  in  the  only  valuable 
 fenfe,   "  inherits  the  earth."      And, 
 
 3.  The  meek  perfon  is  not  made  unhappy  by 
 every  crofs  wind,  which  may  blow  upon  his  in- 
 heritance. He  eafily  fubmits  to  providence,  and 
 bears  up  with  patience  under  his  adverfity  :  and 
 i'o  he  enjoys  that  part  of  the  earth  which  he  in- 
 herits, without  diitra&ing  fears  of  lofing  it.  And* 
 S3  as 
 
4!4  Lecture  II. 
 
 as  this  grace  is  valuable  upon  the  account  of  the 
 influence  it  hath  on  our  prefent  tranquillity,  and 
 more  for  that  which  it  hath  on  our  immortal  hap- 
 pincfo,  fo  it  was  particularly  fit  to  be  mentioned 
 by  our  Saviour  in  this  fermon  :  meeknefs  being 
 one  of  the  chief  and  brighten1  virtues  of  Chriftia- 
 nity,  and  what  his  followers  had  fpecial  ufe  for, 
 being  to  abandon  both  the  pride  and  vain-glory  of 
 the  heathen  pbilofophers,  and  the  affectation  of  a 
 temporal  king,  a  Meffiah  who  mould  place  Judea 
 upon  the  top  of  the  nations,  upon  which  the  Jews 
 fo  extravagantly  doted  ;  and,  inftead  of  thefe,  to 
 bs  expofed  to  the  contempt,  fcorn  and  reproach 
 of  finners;  and  they  ftood  in  need  of  high  degrees 
 of  meeknefs,  to  enable  any  of  them  to  bear 
 up  to  that  part  of  the  character  of  an  apoftle, 
 mentioned,  i  Cor.  4.  1?,  13.  "  Being  reviled, 
 14  we  blefs  ;  being  perfecuted,  wefufterit;  be- 
 <;  Ing  defamed,  we  intreat ;  we  are  made  as  the 
 *4  filth  of  the  world,  and  are  the  off-fcouring  of 
 "  all  things  unto  this  day." 
 
 VI.  "  Bleffed  are  they  which  do  hunger  and 
 <c  thirft  after  righteoufnefs  ;  for  they  (hall 
 "   be  filled." 
 
 Though  righteoufnefs  is  fometimes  ufed  in  a  re- 
 trained fcnfe,  for  the  particular  virtues  of  juftice; 
 yet,  it  feems  plain,  that  we  aie  to  enlarge  its 
 meaning  in  this  place,  and  underftand  by  it  the 
 whole  of  religion  and  holinefs,  all  the  graces  and 
 duties  of  the  Chriftian  life  ;  as  it  is  taken  in  fe- 
 veral  other  places,  particularly  where  we  are 
 commanded  to  u  feek  firft  the  kingdom  of  God 
 "  and  his  righteoufnefs."  The  inclination,  de- 
 fire  or  tendency  of  the  perfons,  here  ponounced 
 bleffed)  towards  it,  is  exprefled  by  hunger  and 
 thirjiing  :  and  it  includes,  with  a  great  deal  of  ele- 
 gancy and  force,  thefe  things. 
 
 1.  Hunger 
 
Matthew  v.  415- 
 
 1.  Hunger  and  thirft,  efpecially  when  arrived 
 at  any  height,  are  the  quickeft  of  all  our  fenfes, 
 and  make  a  perfon  feel  the  abfolute  neceflity  he 
 hath  of  meat  and  drink  to  fatisfy  them.  Our  bo- 
 dies may  want  a  great  many  things  to  preferve  the 
 vigour  of  their  conftitution,  and  augment  their 
 health  and  firmnefs,  while  we  may  be  ignorant 
 what  they  are,  and  a  thoufand  amufements  might 
 pleafe  the  ear  or  the  eye,  which  yet  we  may  be 
 unacquainted  with,  and  not  feel  the  want  of:  but 
 the  cravings  of  hunger  and  thirft  are  fo  clamorous 
 and  conftant,  that  no  man  In  fuch  a  cafe  doubts  of 
 his  need  of  food.  So  the  perfon  here  fpoken  of 
 muft  have  lively  impreffions  that  he  is  defpoiled 
 of  the  ornaments  of  innocence,  and  yet,  that  they 
 are  abfolutely  necelTary  for  his  honour  and  hap- 
 pinefs :  and  his  defires  go  as  natively  after  purity 
 and  holinefs,  as  the  thirity  man  tends  to  what  may 
 quench  his  drought. 
 
 And  fo  in  the  fecond  place,  he  that  cc  hungers 
 ■J  after  righteoufnefs"  muft  be  reftlefs  till  he  be 
 poflefled  of  it,  find  no  relifh  and  pleafure  in  any 
 other  enjoyment.  Take  a  hungry  man,  entertain 
 him  with  all  the  gratifications  of  the  other  fenfes,  4$ 
 lay  before  his  eyes  the  moft  agreeable  mixture  of 
 the  beautifulleft  colours,  feed  them  with  every 
 thing  that  is  magnificent,  curious  and  pleafing  to 
 the  fight,  charm  his  ear  with  the  voice  of  the 
 fweeteft  finger,  and  add  thereto  all  the  moft  rav idl- 
 ing founds  of  mufick  :  vet  none  of  thefe  touch  an 
 empty  ftomach,  and  the  cravings  of  that  appetite 
 make  the  man  reftlefs,  and  put  hirn  in  mind  that 
 he  wants  fomething  elfe.  So  afford  the  perfon 
 fpoken  of  here  all  the  pleafures  of  fin  and  fenfe, 
 the  honours,  greatnefs  and  fplendor  of  a  crown  ; 
 let  the  other  wifhes  of  his  heart  flow  in  upon  him, 
 and  be  fecured  from  running  out  again  ;  give  him 
 the  ornaments  of  knowledge,  learning  and  wit, 
 S  3  yea, 
 
41  6  Lecture  II. 
 
 yea,  immortality  and  heaven  itfclf:  if  holineft 
 were  not  there,  the  hunger  after  righteoufnefs 
 would  not  be  amufed  and  contented  with  all  thefe; 
 for  he  hath  a  defire  after  holinefs,  which  nothing 
 but  rtfelf  can  fatiate  and  fill  up;  and  he  that  is  not 
 in  fuch  a  cafe  is  but  a  vain  pretender  to  the  M  hun- 
 44  gring  and  thirfting  after  righteoufnefs. "  But, 
 3.  As  hunger  and  thirft  are  by  far  the  moft 
 vehement  and  fharpeft  of  al!  our  appetites,  when 
 they  become  exceflive  ;  fo  the  biefTed  perfon  here 
 fpoken  of  muft  have  defires  after  righteoufnefs  fu- 
 perior  to  all  his  other  wiihes  ;  he  muft  not  only 
 feek  it,  but  do  it  in  the  fir  ft  place,  his  whole  foul 
 muft  run  out  after  it,  yea,  he  fummons  together 
 all  the  powers  of  his  fpirit,  and  every  thing  that 
 is  within  him,  which  all  join  together  and  unite 
 to  make  up  one  ardent  vehement  defire  after  righ- 
 teoufnefs. He  loves,  values,  efteems  nothing  be- 
 fides;  and  flees  with  as  much  fpeed  to  it,  as  the 
 hungry  eagle  when  haftning  to  its  prey.  Let  us 
 imagine  a  voracious  animal  long  reftrained  from 
 food  or  water,  how  eagerly  will  it  run,  with  what 
 greed inefs,  towards  its  beloved  prey  ?  And  with 
 as  ardent  wiihes  muft  he,  who  44  hungers  and 
 M  thirfts  after  righteoufnefs,"  afpire  unto  it;  his 
 eve,  his  mind,  and  his  foui  muft  be  wholly  fixed 
 upon  it. 
 
 And  lafily,  He  that  hungers  this  way,  is  as  di- 
 nt in  every  mean,  as  earneftly  lays  hold  of  eve- 
 pport unity  whereby  he  may  attain  to  further 
 degrees  in  religion,  as  the  man  that  is  dying  for 
 thirft,  will  fearch  for  a  fpring  where  he  hopes  to 
 find  it.  Nor  can  there  be  any  thing  more  foolifh 
 2nd  abfurd,  than  for  any  perfon  to  pretend  to  this 
 temper  of  mind,  who  is  lazy  and  unactive,  and 
 does  not  try  all  ways  to  gain  this  righteoufnefs. 
 
 The  argument  to  prove  that  fuch  perfons,  who 
 have  thefe  enlarged  vigorous  defires  after  righte- 
 
 oufnefs^ 
 
Matthew  v.  417 
 
 oufnefs,  are  bleffcd,  "  For  they  (hall  be  filled." 
 God  will  not  be  wanting;  to  them,  but  will  regard 
 their  cries,  and  fliower  down  upon  their  fouls  in- 
 fluences of  his  grace  from  the  "  habitation  of  ho- 
 Cfc  linefs,"  and  will  carry  them  on  ft  from  ftrength 
 "  to  ftrength,  till  they  appear  before  the  Lord 
 iC  in  Zion  j"  and  the  more  they  defire,  the  far- 
 ther will  he  advance  them  in  the  ways  of  religion 
 and  truth.  And  with  what  an  excefs  of  joy  and 
 fatisfaclion  will  their  hunger  be  fatisfied  ?  How 
 mighty  a  pleafure  muft  it  be  to  a  perfoa  that  loves 
 holinefs  better  than  his  life,  to  find  that  God  is 
 adorning  him  with  it  ?  And  he  who  wifhes  for  no- 
 thing fo  much  as  the  perfection  of  purity,  what 
 fatisfaclion  muft  he  feel,  in  making  continually 
 a  farther  progrefs  in  it,  and  taking  larger,  fteps 
 towards  that  place  where  is  nothing  to  be  feea 
 but  the,  beauty  of  holinefs?  What  a  ravlming 
 comfort  and  blifs  muft  it  be  to  him,  who  hates 
 fin  worfe  than  death  and  the  grave,  the  forrow 
 and  torment  of  whofe  life  it  was  that  he  was  fa 
 much  enflaved  and  tyrannized  by  it,  to  be  {till 
 fubduing  the  other  luft  and  paffion,  and  giving  a 
 mortal  wound  to  his  hated  abominated  enemies  ? 
 Never  was  there  a  young  ambitious  monarch, 
 who  breathed  more  earneftly  after  victory  over 
 an  infulting  adverfary,  and  rejoiced  more  in  a  tri- 
 umph over  fcattered  foes,  than  the  "  hungerer  after 
 4C  righteoufnefs"  doth  with  gladnefs  "  pull  down 
 44  the  ftong  holds  of  fatan,"  and  run  witijout 
 wearying  in  the  paths  of  the  divine  life. 
 
 And  the  God  of  truth  hath  promifed,  that  ne- 
 ver any  fuch  (hall  have  reafon  ro  complain  of  a 
 difappointmem  >  "  to  him  that  knocketh  it  (hall 
 "  be  opened."  And  tho'  man,  let  him  thirft 
 after  righteoufnefs  never  fo  much,  be  incapable  to 
 fill  himfelf,  and  U  he  that  is  accui  D  do  evil 
 
 "  cannot  learn  to  do  well ;"  yet,  our  heavenly  Fa- 
 S  5  ther 
 
418  Lecture  II. 
 
 ther  hath  declared,  Luke  n.  13.  that  "  he 
 "  will  give  the  holy  Spirit  to  them  that  afk  him  :" 
 and  fo,  tho'  4t  vain  be  the  help  of  man,  yet  thro* 
 "  God  they  (hall  do  valiantly;  and  to  thofe  who 
 <c  open  their  mouth  he  will  fill  it."  And  then, 
 every  one  that  **  hungers  after  righteoufnefs  fhall 
 <c  renew  his  ftrength,  and  (hall  mount  up  with 
 <c  wings  as  eagles,"  till  he  arrive  at  "  Zion  the 
 <c  city  of  the  great  king  -"  where  he  fhall  be  as 
 holy  as  God  commands  him  to  be,  as  pure  as  the 
 cherub  and  the  feraph  ;  where  is  an  ocean  of  love, 
 and  2n  inexhaufted  fountain  of  righteoufnefs,  and 
 he,  being  plunged  into  it,  fhall  be  as  righteous  as 
 he  defires  and  wifhes:  for,  what  happinefs,  what 
 joys  can  the  underftanding  of  an  angel  conceive 
 greater,  than  for  the  whole  foul  to  be  imployed 
 In  the  quickeft  and  mod  earneft  hungring  after 
 righteoufnefs,  and  yet  to  have  the  fmalleft  remain 
 of  this  appetite  eternally  filled  to  the  brim  ?  And 
 then,  the  rivers  of  the  pureft  ravifhing  pleafures 
 muft  neceffarily,  and  naturally,  intermix  them- 
 felves  with  all  the  ftreamsof  righteoufnefs,  which 
 will  ever  overflow  the  hungry  thirfty  foul. 
 
 VII.  c(  Blefled  are  the  merciful:  for  they  fhall 
 "  obtain  mercy." 
 
 The  merciful  are  fuch  as  have  a  tender  compan- 
 ionate difpofitionof  foul,  towards  a  perfon  in  the 
 fmalleft  degree  of  mifery.  He  cannot  look  upon 
 any  of  his  fellow- creatures  labouring  under  mif- 
 fortune  and  trouble,  deftitute  of  the  means  of  a 
 comfortable  fubfiftence,  injured  in  his  reputation* 
 good  name  and  eftate,  or  under  ihe  prtflures  of  a 
 painful  difeafe  ;  but  he  is  moved  with  bowels  of 
 pity  and  tendernefs.  He  is  fo  far  from  being  like 
 thefe  inhumane  unnatural  monfters,  who  can 
 fport  with  the  troubles  of  others,  and  take  plea- 
 sure in  their  hardships  and  fufterings,    that  he  is 
 
 not 
 
Matthew  v.  419 
 
 not  able  to  look  upon  them  with  an  indifferent 
 eye,  and  refrain  from  being  concerned  ;  but  fym- 
 pathizes  with  them,  and  rolls  a  part  of  their  bur- 
 dens upon  himfelf.  Job  gives  us  a  lively  example 
 of  the  merciful  man,  Job  30.  25.  "  Did  not  I 
 "  weep  for  him  that  was  in  trouble  ?  was  not  my 
 "  foul  grieved  for  the  poor?"  And  he  can  fay 
 in  fome  meafure,  with  refpect  to  all  men,  with 
 the  pfalmift,  Pfal.  35.  13.  "  But  as  for  me,  when 
 "  they  were  fick,  my  clothing  was  fackcloth  :  I 
 "  humbled  my  foul  with  fading,  and  my  prayer 
 44  returned  into  mine  own  bofom."     But, 
 
 2.  The  truly  merciful  man  employs  the  talents 
 and  abilities  he  is  mailer  of,   to  relieve  the  refer- 
 able, and  <c  raife  up  thefe  who  are  bowed  down.'* 
 It  is  a  very  brafen  impudence,  though  too  com- 
 monly to  be  met  with,  for  a  perfon  to  pretend  to 
 have  a  fympathy  with  his  neighbour,  and  yet  put 
 himfelf  to  no  pains  or  charge  that  he  may  prove 
 helpful  to  his  wants  :  to  be  fhedding  ufelefs  tears, 
 and  making  deceitful   grones ;    while  he  hath  a 
 hand,  by  flretching  out  of  which  his  poor  neigh- 
 bour, whom  he  pretends  to  pity,  might  he  really 
 comforted,  James  2,  15.    "  If  a  brother  or  fifter 
 <c  be  naked  or  deftitute  of  daily  food,  and  one  of 
 44  you  fay  unto  them,   Depart  in  peace,  be  you 
 Cl   warmed   and  filled;    notwithftanding  ye  give 
 "   them  not  thefe  things  which  are  needful  to  the 
 "  body*  what  doth  it  profit?"     But  the  truly 
 merciful,  if  he  fee  a  heiplefs  ftranger,  is  given  to 
 hofpitality  ;    if  one  in  poverty,  he  extendeth  his 
 charity.     That  man  can  have  but  little  of  a  ten  J  >r 
 companionate  temper,  who  can  behold  his  fellow- 
 creature,  and  much  more  a  Chrlftian,  in  want, 
 and  he  in  the  mean  time  be  wallowing  in  an  afflu- 
 ence of  all  things :  no,  he  will  rather  reduce  him- 
 felf to  what  is  neceflary  from  what  is  pleating  and 
 convenient,  to  relieve  the  hungry  and  naked » 
 
 And 
 
'42o  Lecture  II. 
 
 And  then,  when  he  beholds  injured  innocence 
 run  down  with  calumny  and  reproach,  and  his 
 neighbour's  good  name  taken  from  him,  and  his 
 honour  wounded  by  the  lying,  malicious,  or  un- 
 charitable tongue  ;  he  does  not  think  it  enough 
 to  ftand  by  without  a  fhare  in  the  guilt,  but  takes 
 every  opportunity  to  do  him  juftice,  free  him 
 from  mifreprefentations,  and  fet  him  right  again 
 in  the  eyes  of  the  world:  and  that,  tho'  he  him- 
 felf  might  fuffer  in  his  own  credit,  and  pofiibly 
 partake  of  the  reproach  ;  for  I  think  he  hath  but 
 a  fmall  claim  to  a  pitying  merciful  difpofition, 
 who  never  fhews  it,  but  when  he  is  clear  of  all 
 danger,  and  hazards  nothing  himfelf.  If  the 
 blefied  Jefus  had,  like  us,  been  deterred  by  his 
 dingers  and  fafferin£s,  "  the  fcorn  and  contra- 
 66  di£tion  of  finners,"  from  pitying  us,  where 
 fhould  now  have  been  our  habitation  ? 
 
 And  lafily,  The  merciful  have  adiffufive  com- 
 panion of  an  unbounded  extent :  he  not  only  for- 
 rows  with  the  unfortunate,  but  alfo  with  thefe 
 who  have  had  a  hand  in  their  ruin,  and  brought 
 It  down  upon  their  own  heads  j  the  worir  of  iin- 
 ners  fhare  of  his  tendernefs  :  fo  he  confiders  that 
 **  he  is  alfo  in  the  body,"  and  trufts  in  a  Re- 
 deemer who  had  bowels  for  the  moft  hainoustranf- 
 greiTors.  When  he  beholds  foolifn  unthinking 
 nv:n  running  to  their  eternal  deftruclion,  and 
 making  omnipotent  power  their  enemy,  "  his 
 "*'  eyes  run  down  with  tears,  both  out  of  regard  to 
 the  difhonour  done  to  his  God,  and  alfo  from 
 compaffion  to  his  follow-creatures;  and,  moved 
 hereby,  he  contributes  what  he  can  toreclaimhim 
 hismadnefs,  and  rejoice th  to  faveafinner  from 
 death.  And  then,  he  himfelf  is  ready  to  forgive 
 others  their  injuries  and  offences,  does  not  retain 
 angry  refentments-,  nor  meditates  revenge  \  but 
 Jakes  a  plealWe  to  pardon  and  pity. 
 
 The 
 
Matthew  v.  421 
 
 The  blefling  promifed  to  the  merciful  is,  that 
 "  they  fhali  obtain  mercy."  And  thit  either  re- 
 fpe&s  this  earth,  where  fuch  a  perfon,  if,  by  the 
 frequent  viciifitudes  of  an  unliable  world,  he  be- 
 come unfortunate  and  miferable,  then  he  is  likely 
 to  meet  \vith  fympathy  and  companion  to  alleviate 
 his  hardfhips;  and  "  according  to  the  meafure 
 "  wherewith  he  mete,  it  (hall  be  meafured  to  him 
 "  again  :"  whereas  the  mercilefs  man,  who  had 
 no  bowels,  will  fall  unregreted,  unlamented  5  as 
 undeiired,  and  as  little  regarded,  as  he  was  uncon- 
 cerned about  others  while  flourifhing  in  the  bloom 
 of  his  profperity. 
 
 But  principally ,  a  reconciledGod  will  (hew  mer- 
 cy to  his  foul,  he  will  cover  his  fins,  and  pardon 
 his  trant'g'eflions;  he  will  have  pity  upon  him, 
 "  heipleis  wallowing  in  his  own  blood,  and  caft 
 46  over  him  a  garment  of  everlafting  loving-kind- 
 u  nefs}"  he  will  overlook  his  weaknelfes  and 
 infirmities,  and  raife  him  from  hell  the  worft  of 
 miferies,  to  heaven  the  higheft  good,  and  there 
 for  ever  crown  his  head  with  the  fure  mercies  of 
 David.  And  thus,  though  a  creature,  and  much 
 more  a  finner,  can  never  plead  merit ;  yet  God 
 allows  it  as  a  good  argument  in  prayer,  and  a 
 ground  of  fpiritual  courage  and  confidence,  "  for- 
 "  give  us  our  debts  as  we  forgive  our  debters." 
 
 And  indeed  the  merciful  man  is,  of  all  others, 
 beautified  the  moft  with  that  amiable  part  of  the 
 divine  image,  which  is  the  glory  of  his  gofpel, 
 mercy  and  grace:  he  herein  imitates  a  compaf- 
 iio.iate  God,  and  the  redeeming  love  of  a  Savi- 
 our j  and  practically  admires,  adores  and  (hews 
 forth  the  praifes  of  the  tender  mercies  of  God, 
 which  fhine  with  fo  illuftrious  a  brightnefs  in  the 
 face  of  the  Mefliah.  So  that  you  fee  the  propor- 
 tion betwixt  the  virtue  and  the  bleffing  prom i fed 
 to  it3  fince  fuch  a  perfon  is  of  ail  others  moil  fitted 
 
 for 
 
422  Lecture  II. 
 
 for  complying  with  the  terms  of  a  covenant  of 
 mercy.  While,  on  the  other  hand,  it  is  hard  to 
 conceive,  how  an  inhumane  cruel  perfon,  or  one 
 that  is  not  of  a  pitying  difpofition,  ready  to  par- 
 don offences,  help  the  injured  and  miferable,  can 
 ever  be  a  follower  of  Jefus,  and  love  and  ferve  him 
 for  his  mercy  and  grace,  while  in  works  he  de- 
 nies them.  A  mercilefs  Chriftian  is  the  worft  of 
 monfters ;  doft  thou  owe,  that  thou  art  out  of 
 hell  to  mercy  ?  are  all  thy  hopes,  thy  only  re- 
 fuge, in  it?  and  is  it  the  glory  of  thy  God  and 
 Saviour  ?  and  yet,  takeft  thou  no  care  thyfelf  to 
 be  merciful  ? 
 
 Let  us  then,  "  as  the  ele&  of  God,  put  on 
 <c  bowels  of  mercy,  be  kind  to  one  another ; 
 i4  tender-hearted,  forgiving  on  another:"  re- 
 membering that  dreadful  fentence,  James  2.  13. 
 cc  He  fhall  have  judgment  without  mercy,  tbaf 
 "  hath  Ihewed  no  mercy." 
 
 LECT 
 
C    423     ] 
 
 LECTURE    III. 
 
 Matthew  v. 
 
 8.  Blejfed  are  the  pure  in  heart:  for  they 
 Jball  fee  God. 
 
 9.  Blejfed  are  the  Peace-makers  :  for  they 
 (hall  he  called  the  children  of  God. 
 
 I  o.  Blejfed  are  they  which  are  perfecuted  for 
 righteoufnefs  fake :  for  theirs  is  the  king- 
 dom of  heaven. 
 
 1 1 .  Blejfed  are  ye  when  men  /hall  revile  you, 
 and  perfecute  you,  and  Jh all  fay  all  man- 
 ner of  evil  againfl  you  faljly  for  my  fake. 
 
 12.  Rejoice,  and  be  exceeding  glad,  for  great 
 is  your  rezvard  in  heaven ;  for  fo  perfe- 
 cuted they  the  prophets  which  were  before 
 you. 
 
 IT  is  the  uninterrupted  voice  of  the  rational 
 nature,  "  who  will  (hew  us  any  good  ?"  and 
 happinefs  is  the  general  purfuit  which  all  mankind 
 are  employed  in :  but,  alas  !  how  few  have  fo 
 much  as  juft  notions  of  true  undeceiving  blifs  ? 
 and  how  infinitely  far  then,  muft  the  generality 
 of  pretenders  to  it  be  from  following  thefe  mea- 
 fures  whereby  it  is  only  to  be  attained  ?  The  mod 
 numerous  part  eagerly  grafp  at  vain  empty  phan- 
 toms, the  fhew  of  which  dazzles  their  eyes,  while 
 they  are  deftitute  of  reality,  that  can  fatisfy  the 
 \\  ,es,  and  fill  the  defires  of  the  capacious  foul; 
 We  may  fee,  and  we  may  feel,  how  eafily  fool- 
 
 ifh 
 
424  Lecture  III. 
 
 ifh  men  are  captivated  by  the  charms  of  fin,  and 
 the  perifhing  allurements  of  a  fading  life,  which 
 an  artful  devil  drefTes  up  in  all  their  pomp  and 
 gaiety  ;  and  bv  thefe  fpecious  colours,  wherewith 
 he  paints  them  over,  hides  their  deformity  and 
 norhingnefs.  It  were  good  for  fuch,  how  great 
 foever  a  misfortune  it  may  be,  that  their  being 
 miftaken  in  their  choice,  and  that  a  miffing  hap- 
 pinefs  in  fuch  things  as  they  fancied  contained  it, 
 were  all  their  lofs,  and  that  they  were  only 
 like  the  dreamer,  mentioned,  Ifaiah  29  8.  who 
 n  dreameth,  and  behold  he  eateth  and  drinketh, 
 4C  but  he  awaketh,  and  his  foul  is  empty  and 
 fi  faint:"  for  the  higheft  and  moft  refined  plea- 
 fures  of  wickednefs  are  not  only  deftitute  of  va- 
 luable good,  but  extremely  dangerous ;  and  he 
 who  makes  them  his  portion,  "  rolls  a  morfel  un- 
 "  der  his  tongue,"  which,  however  fweet  and 
 delicious  it  may  be  while  there,  will  at  length 
 prove  U  rottennefs  in  the  bones,  and  be  bitter  in 
 "  the  belly."  Sin  and  its  delights  are  far  from 
 being  emptv:  they  are  indeed  without  the  leaft 
 remains  of  durable  blelTednefs  -,  but  then  they  are 
 bi2;  and  fwelled  with  poifon  and  death :  all  the 
 profits  and  pofieffions  of  cheat  and  cunning,  the 
 mirth  and  amufements  of  thoughtlefs  men,  the 
 pleafures  of  a  licentious  diffolutenefs,  the  pomp 
 and  honours  of  greatnefs,  whatever  face  they  may 
 put  on  now,  are  in  themfelves  "  coals  of  fire  and 
 64  brimftone,"  which  death  will  in  a  little  time 
 kindle,  and  blow  up  into  a  devouring  and  an  e- 
 ternai  flame  ;  and  finners  who  now  fo  fondly  dote 
 on  them,  s  nd  hug  them  in  their  bofoms,  fhall 
 then  be  as  clofly  furroundec!  by  them.  Miferable 
 mankind  !  to  be  fo  fa  tall)  cheated,  and  fo  blind- 
 ly caught  in  the  fnare  :  but  bleffed,  "  with  our 
 fouls  and  all  that  is  within  us,"  be  our  God  and 
 Redeemer,  that  he  himielf  fhould  come  down  up- 
 on 
 
Matthew  v.  425 
 
 on  earth  to  be  our  prophet,  and  from  his  own 
 mouth  anfwer  the  queftion,  "  who  will  fhew  us 
 11  any  good  ?"  by  giving  us  juft  notions  of  our 
 great  interefts;  and  by  teaching  us  the  paths  of 
 immortality,  while  we  were  fo  far  wandering  out 
 of  the  way  ;  and  by  pointing  out  to  us  a  happi- 
 nefs,  which  will  no  other  ways  cheat  us,  but  by 
 its  being  incomparably  nobler  than  our  moft  am- 
 bitious wifhes,  and  above  the  moft  lively  imagi- 
 nation. The  great  importance  and  dignity  of 
 the  fubjecl,  and  the  authority  and  goodnefs  of  the 
 fpeaker,  ought  to  command  an  affectionate  atten- 
 tion to  his  words,  and  induce  us  to  examine  feri- 
 onfly  and  with  confideration,  if  God  be  not  in- 
 deed our  chiefeft  joy,  and  the  light  of  his  coun- 
 tenance the  only  good. 
 
 Our  Saviour,  in  this  chapter,  gives  us  feveral 
 different  views  of  the  bleflednefs  of  true  religion. 
 That  his  difcourfe  might  be  more  ufeful,  and 
 his  doctrine  prefTed  home  upon  his  hearers  with 
 the  greater  evidence  and  force,  he  lays  before  us 
 the  principal  graces  and  virtues  of  the  Chriftian 
 life,  with  peculiar  rewards  annexed  to  each  of 
 them,  fuitabie  to  their  feveral  natures.  Upon  a 
 former  occafion  or  two  of  difcourfing  from  this 
 place,  I  endeavoured  to  explain  the  firft  {qwqix 
 verfes,  and  fhall  now  go  on  to  the  eighth. 
 
 VIII.  "  BlefTed  are  the  pure  in  heart :  for  they 
 "  (hall  fee  God." 
 
 We  have  here,  1.  The  perfons  pronounced 
 happy,  "  blefled  are  the  pure  in  heart."  idly, 
 The  argument  to  prove  that  they  are  fo,  "  for 
 "  they  fhali  fee  God." 
 
 The  word  heart  is  ufed  in  fcripture  to  exprefs 
 a  confiderable  variety  of  purpofes  :  but  it  feems 
 to  be  plain  enough  that,  in  this  verfe,  we  are  to 
 take  it  in  its  moft  ordinary  and  extenfive  mean- 
 ing, 
 
42<5  Lecture  III. 
 
 iag,  for  the  inward  part  of  man  in  genera] ;  thefe 
 concealed  affe&ions,  inclinations  or  defires,  which 
 are  covered  from  the  eyes  of  others  -,  thefe  hid- 
 den recefles  of  the  foul,  which  are  pierced  into 
 only  by  that  God,  who  "fearcheth  the  reins,. 
 "  and  before  whom  darknefs  fnineth  with  the 
 u  brightnefs  of  light." 
 
 Purity  may  either  be  oppofed  to  that  which  is 
 mixed  or  compofed  of  different  fubftances,  or  to 
 filth  and  pollution.  In  the  firft  view  thereof  it 
 points  out  to  us  that  honeft  plainnefs  of  manners, 
 and  that  fimplicity  and  fincerity  in  our  manage- 
 ment, which  are  fo  much  the  ornament  of  a  Chri- 
 ftian  ;  contrary  to  the  diffimulation  of  the  double- 
 minded  man,  fpoken  of  by  James,  as  if  unftable 
 "  in  all  his  ways."  The  perfon  endued  with  this 
 grace  hath  not  two  defigns,  one  whereof  he  re- 
 ally purfues,  and  only  pretends  the  other  to  im- 
 pofe  upon  mankind,  and  the  better  to  gain  his 
 hidden  purpofe;  no,  he  moves  in  a  regular  uni- 
 form courfe,  and  fo  is  fixed  and  fteady  :  he  doth 
 not  carefs  his  neighbours  with  flattering  profefli- 
 ons  of  friendfhip  and  efteem,  while  true  love  to 
 them  doth  not  animate  and  put  life  into  his  pro- 
 feffions :  he  abhors  the  "  falfe  and  deceitful 
 cc  tongue,  but  fpeaketh  the  truth  as  it  is  in  his 
 "  heart:"  and  uprightnefs  and  integrity  run 
 through  the  whole  of  his  conduft,  and  raife  him 
 above  exercifing  anv  of  the  low  mean  arts  of  trick 
 and  cunning,  which  fo  much  prevail  in  the  world, 
 and  are  honoured  with  the  name  of  prudence; 
 no,  ct  his  wifdom  is  from  above,  and  fo  is  pure, 
 "  peaceable,   gentle,  and  eafie  to  be  intreated." 
 
 This  "  purity  of  heart"  is  alfo  very  dire&ly  op- 
 pofed to  hy|  crify  in  matters  of  religion,  which 
 is  the  moft  impudent  unreafonable  deceit.  He 
 does  not  make  a  cloke  of  his  devotion,  as  did  the 
 Pharifees,  to  cover  their  felfifb  and  worldly  pur- 
 
 pofes  ; 
 
Matthew  v.  427 
 
 pofes  ;  nor  debafes  religion  from  its  divine  origi- 
 nal,  by  making  it  an  engine  and  tool  to  advance 
 his  reputation  or  intereft  ;  nor  pretends  that  the 
 glory  of  God  moves  him,    while  the  applaufe  of 
 men  is  the  fecret  fpring  which  turns  his  life :  but 
 his  mod  zealous  profeffions  of  Chriftianity,  of  his 
 love  to  God  and  the  Redeemer,    are  the  voice  of 
 his  heart,  and  not  only  the  breath  of  his  mouth. 
 The  Scribes  and  Pharifees,   whofe  abfurd  explica- 
 tions and  narrow  notions  of  the  divine  law  our 
 Saviour  principally  eyes  and  refutes  in  this  fermon, 
 were  only  bufied   about  the  outward  man,  that 
 it  might  look  beautiful  and  glorious ;  an  external 
 religion  was   what  they  recommended   to  their 
 hearers,    and    enforced   by  their  own   practice, 
 while  they  had  but  a  little  regard  to  the  foul  and 
 what  was  within :   but  the  truly  blefled  perfon  is 
 of  a  quite  different  complexion  ;   the  love  of  God 
 and  the  laws  of  the  Redeemer  govern  within  his 
 breaft,  and  reign  in  his  heart ;    his  fpirit  is  the 
 feat  of  the  divine  life,  and  the  light  of  religious 
 performances  or  good  works,  which  fhines  before 
 men,  are  only  fome  fparks  of  that  pure  fire  of 
 love  to  his  Saviour,  which  burns  with  a  brighter 
 fervency  in  the  retirements  of  his  foul.    And  fuch 
 a  man,  when  God  at  the  great  day  will  difclofe 
 our  hearts  before  angels  and  men,  when  the  moft 
 quiet  and  filent  breathings  of  the  foul  will  be  as 
 loudly  proclaimed  in  that  great  afiembly,   as  our 
 noify  clamorous  profeffions  while  in  this  world, 
 unJifguifed  piety  and  undifTembled  hohnefs  will 
 be  found  in  every  corner  of  his  heart,    for  he  is 
 "  all  pure  and  glorious  within." 
 
 But  then,  as  I  have  mentioned,  purity  is  alfo 
 oppofed  to  any  defilement  or  uncleannefs  which 
 fpor  and  ftain  the  thing.  Nothing  can  be  ima- 
 gined more  vile  and  lothfom,  and  covered  over 
 with  more  naufeous  pollutions,  than  the  heart  of 
 
 an 
 
42^  Lecture  III. 
 
 an  ungodly  finner  :  the  defcription  given  of  Ba 
 bylon,  Rev.  18.  2.  very  well  agrees  to  it,  "  The 
 *■*  habitation  of  devils,  and  thehcld  of  every  foul 
 "  fpirit,  and  a  cage  of  every  unclean  and  hateful 
 bird;"  for  every  corner  of  it  is  defiled  with  fome 
 bafe  hi  ft  or  other  ;  "  the  vomk  of  a  dog,  and  the 
 "  mire  in  which  the  voluptuous  fow  wallows,"  are 
 ever,- where  fcattered  throughout  it,  and  it  is  utter- 
 ly defpoiled  of  that  divine  beauty  which  is  the  or- 
 nament of  innocence.  Now  the  "  pure  in  heart" 
 are  fanclified  and  wafhed  from  thefe,  having  their 
 "  hearts  fprinkled  with  pure  water,"  being  made 
 meet  for  becoming  "  temples  to  the  living  God  ;" 
 they  are  cleanfed  from  thefe  evil  thoughts  and 
 vile  affections,  from  thefe  impure  lufts  and  fordid 
 defires,  from  thefe  raging  furious  pallions  which 
 pollute  the  foul.  As  they  do  not  defile  their 
 bodies  with  the  pollutions  of  life,  fo  their  fouls 
 are  not  ftained  with  unclean  thoughts  and  filthy  J 
 imaginations ;  in  which  many  wallow  and  indulge 
 their  corruption,  though  they  may  be  reftrained 
 by  other  motives  from  proceeding  further.  In 
 the  pure  fpirit  are  not  to  be  found  thefe  debafed 
 affections  which  are  fuch  a  difgrace  to  the  dignity 
 of  our  immortal  fpirits,  and" a  blemifh  on  our 
 reafon  ;  yea,  the  feeds  and  fuel  to  thefe  lufts  are 
 in  a  great  meafure  fweeped  away,  and  it  is  puri- 
 fied, made  white  and  tried.  Here  the  cruel  fire 
 of  malice,  envy  and  revenge  does  not  burn,  and 
 caufe  thtf^  terrible  convulsions  wherewith  they 
 fhake  fuch  fouls  as  are  under  their  dominion. 
 Thefe  raging  pailions  fend  forth  fuch  a  multitude 
 of  poifonous  noifom  vapours,  that  they  darken 
 the  understanding  and  choke  our  reafon,  and  are 
 as  hurtful  to  the  mind  as  the  moft  noxious  and 
 unhealthy  fteams  can  be  to  the  body  :  but  the  ho- 
 ly fpirit  of  God,  when  it  blows  upon  a  foul,  pu- 
 rifies it  from  all  thefe,    makes  the  air  in  which 
 
 it 
 
Matthew  v.  429 
 
 it  breathes  fo  clear  and  ferene,  that  it  can  fee  its 
 true  honour  and  intereft,  and  difcern  the  paths 
 wherein  it  ought  to  walk.  Such  a  perfon  enjoys 
 a  divine  calm  within  his  bread,  and  the  devil 
 cannot  raife  thefe  furious  ftorms  and  tempefts  to 
 difturb  him,  which  the  foul,  where  anger,  im- 
 patience and  hatred  dwell,  is  every  moment  fub- 
 jecSted  to. 
 
 And  then  this  purity  is  in  the  heart.  A  wick- 
 ed unrenewed  man  may  upon  forne  occafions, 
 and  at  firit  view  appear  to  be  clean  and  pure,  iike 
 water  while  the  mud  is  fallen  to  the  bottom  of 
 it  ^  but  then  its  filth  ftill  remains,  (though :  con- 
 cealed, and  when  it  is  ftirred  up  by  a  temptation, 
 he  then  becomes  *'  like  the  troubled  fea  ever 
 cc  thi owing  up  mire  and  dirt :"  whereas  the  blef- 
 fed  perfon  is  in  a  great  meafure  walhed  clean  from 
 the  feeds  and  dregs  of  impurity,  and  his  lulls  and 
 pafJloriS  are  really  deprived  of  their  dominion,  fo 
 that  they  cannot  reign  without  controul  in  his 
 foul. 
 
 And  then  lafily,  "  The  pure  in  heart"  is  not 
 only  cleanfed  from  the  grofier  pollutions  of  vice, 
 but  from  the  mod:  refined  of  them  ;  all  low  mean 
 defires  after  the  world,  its  riches,  honours,  or 
 any  thing  that  is  unbecoming  immortality.  His 
 affeclions  and  wifhes  foar  aloft  above  the  clouds, 
 and  are  never  flopped  in  the  way,  till  they  arrive 
 at  God  c<  their  chiefeft  joy."  They  become  like 
 the  filver,  which  hath  not  only  filth  and  fpots 
 rubbed  off  from  its  outfide,  but  wrhich  is  "  feven 
 14  times  tried  in  the  fire,"  as  God  promifeth,  Ifa. 
 1.  25.  "  And  I  will  turn  my  hand  upon  thee, 
 "  and  purely  purge  away  thy  drofs,  and  take  a- 
 "  way  all  thy  tin." 
 
 The  reward  to  be  beflowed  on  fuch,  is,  that 
 <c  they  (hall  fee  God."  This  phrafe  often  ex- 
 prcfles  in  fcripture  the  enjoying  of  God,  and  the 
 
 happi- 
 
43°  Lecture  IIL 
 
 happinefs  which  flows  from  his  prefence.  Thus 
 it  fignifies,  Heb.  12.  14.  "  Without  holinefs  no 
 *<  man  fhall  fee  the  Lord."  Pfal  34.  8.  "  O 
 "  tafte  and  fee  that  the  Lord  is  good  ;"  feel  and 
 experience  him  to  be  fo.  And  indeed,  the  blef- 
 fednefs  of  the  future  ftate  will,  in  a  great  mea- 
 fure,  confift  in  that  enlarged  knowledge  pf  the 
 infinite  being,  which  the  faints  (hall  then  be  ex- 
 alted to.  And  there  feems  to  be  a  particular  pro- 
 portion, a  natural  connexion  betwixt  this  grace, 
 <c  purity  of  heart/'  and  the  reward  "  feeing  God/' 
 The  great  reafon  why  men  entertain  fuch  mifta- 
 ken  notions  of  him,  and  have  fo  little  knowledge 
 of  their  Maker,  flows  from  their  pollution  5  that 
 pureft  light  is  choked  by  the  defilements  of  a 
 d  foul  j  their  irregular  appetites,  and  their 
 lufts  and  paffions,  raife  clouds  and  mifh  which 
 hinder  them  from  perceiving  the  truth,  and  co- 
 ver them  with  ignorance  and  error  :  now,  when 
 thefe  are  removed,  the  perfon  begins  to  fee  things 
 as  they  are,  the  excellency  of  religion  and  the 
 endearing  amiabienefs  of  God  fhine  in  upon  his 
 foul,  convince  and  perfuadc  him  :  when  he  is 
 freed  from  thefe  prejudices,  the  fhadows  of  dark- 
 nefs  which  flee  away,  his  heart  is  made  clean, 
 he  will  naturally  make  the  higher  advances  in  the 
 knowledge  of  the  divine  nature  and  excellencies. 
 It  is  true,  while  upon  earth,  there  is  a  great 
 deal  of  drofs,  and  many  remains  of  corruption 
 cleaving  to  the  heft,  fo  that  they  can  know  but 
 in  part :  but  when  at  length  we  fhall  be  purified 
 into  a  fittednefs  for  heaven,  we  fhall  then  4i  fee 
 (i  him  as  he  is."  It  is  not  poflible  for  us  now 
 to  have  fuitable  notions  of  that  elevated  vifion  of 
 God,  which  immortality  will  afford  us :  but  this 
 we  are  affured  of,  that  it  will  ealiiy  exceed  the 
 higheft  attainments  of  the  mod  advanced  faint 
 upon  earth,  in  its  enlarged  extent,  evidence  and 
 
 con- 
 
Matthew  v.  431 
 
 conftancy;   a  fight  of  God,    freed    from   the  im- 
 perfections, the  toil  and  uneafinefs  which  attend 
 any  fmall  meafures  of  knowledge,   which  we  can 
 attain  to  here  after   a  great  deal   of  labour   and 
 pains.     How  bright  and  glorious  a  day  !    when 
 God  himfelf  (hall  be  our  fun,  and  will  ever  fhine 
 with  an  invariable  brightnefs ;  where  the  heaven- 
 ly air  is  ever  calm  and  ferene,  and  our  hearts  are 
 fully  purified  from  the  leait  remain  of  any  thing 
 which  may  beget  milts  and  clouds  to  hide  him 
 from  our  fouls ;   when  the  infinite  amiablenefs  of 
 our  God,  and  the  divine  beauty7  of  all  his  ways, 
 will  pierce  into  our  inner  mo  ft  thoughts  with  fuch 
 a  pleating  force,  as  to  leave  no  room  for  difpute" 
 and  debate  as  to  their  incomparable  excellency. 
 And  with  what  an  excefs  of  fatisfa£tion,   will  that 
 pureft  light  infinuate  itfelf  into  all   the  windings 
 of  our   imderftanding  ?    Our  minds  will  be  then 
 much   enlarged,    and   rendred    vaftly   capacious ; 
 yet,   how  will  they  be  all  filled  with   a  throng  of 
 the  nobleft  truths,     which   will   uninterruptedly 
 croud   into  the  foul   from  the  great  fountain  of 
 them,    without  the  leaf!  confufion  or  diforder? 
 Let  us  confider,   if  learned  men  upon  earth,  who 
 know  fo  little  and  err  (o  much,  yet  feel  fo  great 
 delight  in  the  difcovery  of  any  truth  which  they 
 fearch  into;   if  the  great  mathematician  exclaim- 
 ed with  fuch  a  keen  joy,   when  he  had  found  out 
 a  trifling  proportion  betwixt   things  that  had  no 
 connexion  with  his  eternal  interefis  :   think  then, 
 with  what  a  mighty  pleafure  the  enlightened  ele- 
 vated foul  fhall,  with  open  eyes,  look  upon  Gcd 
 himfelf,  the  original,  the  only,  the  univerfal  truth, 
 and  \n  him  fee  all  that  is  glorious  and  great :   with 
 what  an  unconceivable  relifh  and  joy,  will  it  take 
 a  iiirvey  of  all  his  perfections,  and  behold  them 
 complete   in    harmony  and   agreement,    and   fee 
 the  noble  (tefign  and  contrivance  of  all  his  works : 
 
 when 
 
432  Lecture  III. 
 
 when  all  their  doubts  fhall   be   fatisfied,    and  all 
 their  difputes  put  to  an  eternal   end  ;    when  the 
 clouds  will  be  fully  blown  away  ;  and  when  the 
 darkeft  parts  of  divine  providence,   the  confuiions 
 of  an  unfettled  world,  the  perfection  of  the  righ- 
 teous,   and    the   profperity   of  wickednefs,    fhall 
 appear  full  of  wifdom  and  beauty  ?   with  how  ar- 
 dent a  love  and  pleafing  admiration,  will  the  won- 
 dering adoring  foul  I  ok  at  and  run  s  glor 
 rious  fcheme  ?     And  the  eye,  which,  like  all  the 
 other  fenfes,  ftili  wants  fomething  jnore  perfedl: 
 in  its  object,  ihall  then,  a                          ^  be  ful- 
 ly fatisfied  with  feeing;  for  it  ct  (hall  ice  God," 
 I  cannot  fby  upon  this  nob  I 
 only  add  this  one  thing,    which   will  g:-  e 
 very  plain  and  clear  notion  of  the  inconceh 
 bleflednefs  which    m'ufl    flow  irom   this  viuon, 
 which  the  faints  (hail  then  have  of  God.     Jf  we 
 reflect  upon  ourfelves,    we  (hail   find,    that  the 
 difcovery  of  the  excellencies  of  any  perfon  affects 
 us  differently  according  to  the  relation  we  ftand 
 in  to  him,     if  he  be  our  enemy  and  we  hate  him, 
 it  will  then  prove  uneafie  and  troublefome  to  us ; 
 becaufe  we  dread  them  as  they  are  armed  againft 
 us  :    and  thus  the  devils,  while  they  fee  and  be- 
 lieve,  they  tremble.     But,  on  the  other  hand,   if 
 the  perfon  be  our  friend,  every  perfection  we  dis- 
 cover in  him  is  attended  with  joy  ;    becaufe  we 
 love  him,  and  know  they  will  be  employed   on 
 our  behalf:  and  the  more  intimate  our  friendship 
 be,  the  greater  mull  this  fatisfaclion  prove.    And 
 if  it  be  fo,   think  if  your  imagination  can  flretch 
 itfelf  to  fancy  a  more  enlarged  happinefs  than  this 
 reward  of  cc  the  pure  in  heart,  to  fee  God,"  that 
 omnipotent  being,    whofe  power  is  infinite,  and 
 his  hand  full  of  irrefiftible  might,  which  in  a  mo- 
 ment can  create  new  worlds,    or  (hake  the  old 
 one  into  nothing  :    and,  at  the  fame  time,  to  be 
 
 fure 
 
Matthew  \\  433 
 
 fure  that  "  thefe  everlafting  arms  are  underneath 
 cc  them,"  to  be  their  guard  and  fupport.  How 
 ravifhing  muft  it  be,  to  behold  unbounded  know- 
 ledge and  perfect  underftanding  employed  to  pro- 
 mote their  joy,  and  contrive  their  blifs,  that  it 
 may  be  without  blemifh  :  to  look  at  inexhaufted 
 compaflions  and  mercy,  which  never  ends  ;  and 
 to  feel  that  thefe  fources  of  infinite  goodnefs  are 
 opened  to  overflow  them  -,  and  that  they  are  the 
 perfons  through  whofe  fouls  thefe  u  ftreama, 
 "  which  make  glad  the  city  of  our  God,"  will 
 run  with  the  ftrongeft  current:  in  a  word,  "  to 
 ?■  fee  God,"  and  to  fee  that  he  is  their  God, 
 and  will  be  fo  for  ever  and  ever?  This  pureft 
 light  will  fill  the  whole  faint,  while  every  ray  of 
 it  will  fly  upon  the  wings  of  joy,  and  carry  a- 
 long  with  it  pleafure  and  fatisfa&ion,  ineftima- 
 ble  ravifhing  bleflednefs.  But  then,  may  we  re- 
 member, that  thefe  only  who  "  wafh  their  hands 
 <c  in  innocence,"  and  have  no  diflimulation  or 
 double-mindednefs,  can  ever  attain  it :  and  that 
 *c  every  one  who  hath  this  hope,  purifieth  him- 
 <c  felf  even  as  God  is  pure." 
 
 IX.  4C  Blefled  are  the  Peace-makers  :  for  they 
 "  (hall  be  called  the  children  of  God." 
 
 This  grace,  which  belongs  to  the  Peace-ma- 
 kers, may  point  out  a  perfon's  temper  and  ma- 
 nagement, either  as  it  more  direftly  refpe£h  him- 
 felf,  or  as  it  relates  to  his  neighbours.  In  the 
 firft  regard,  it  points  him  out  to  be  of  a  quiet 
 peaceable  difpofition  of  mind,  ready  to  cultivate 
 a  good  correspondence  with  every  perfon  he  may 
 have  occalion  to  converfe  with,  to  endear  him- 
 felf  to  them  by  all  the  good  offices  of  friendfhip 
 and  love,  without  being  eafity  inflamed  into  a 
 refentment  of  fuppofed,  or  even  real,  injuries 
 and  affronts  done  him  :  who  is  not  foon  provoked 
 
 Vol.  II.  T  to 
 
^34  Lecture  III. 
 
 to  revenge,  or  blown  up  intaanger ;  but,  having 
 the  maftery  of  thefe  paflions,  efteems  it  a  greater 
 honour  to  pardon  and  forgive  his  neighbour's  tref- 
 paffjs  :  to  fuch  a  perfon  peace  is  one  of  his  great- 
 eft  joys,  which  he  purfues  with  the  utmofl  ea- 
 gernefs,  and  earnettly  follows  the  things  which 
 lead  to  it.  .And  fo  this  grace  hath  a  near  con- 
 nexion, and  is  much  of  the  fame  nature,  with 
 thefe  peaceable  virtues,  "  meeknefs  and  poverty 
 "of  fpirit,"  which  are  the  greateft  enemies  of 
 hatred,  contention  and  ftrife,  and  the  firmeft 
 foundations  of  univerfal  peace  and  good  will  ;  and 
 make  men  fociable,  eafie  and  affable  in  the  whole 
 of  their  converfation  -,  cautious  in  every  part  of 
 their  condudr,  that  they  may  avoid  giving  offence 
 to  Jew  or  Greek,  or  to  the  church  of  God  ;  and 
 ready  to  bear  even  with  the  weakneffes  of  others, 
 and  their  follies  which  are  not  criminal. 
 
 This  fweet  peaceable  difpolition  of  our  own 
 minu,  and  a  management  agreeable  thereto,  may. 
 be  natively  enough  underftood  by  the  Greek  word 
 iifed  in  this  text  :  though  our  tranflators  feem  to 
 have  confined  its  meaning  to  the  other  thing  in- 
 cluded in  this  grace,  namely,  a  conftant  and  vi- 
 gorous endeavour  to  maintain  and  promote  peace 
 amongft  others.  He  who  is  animated  by  this  vir- 
 tue, will  not  be  fatisfied  that  himfelf  is  free  from 
 blowing  the  fire  of  difcord  and  contention,  which 
 mav  rage  about  him  ;  but,  as  he  looks  upon  en- 
 vy,' ftrife,  and  an  alienated  angry  mind,  to  be 
 in  their  own  nature  hateful,  and  the  great  ene- 
 mies to  the  joy  and  happinefs  of  mankind,  and 
 that  they  are  fo  unlike  to  the  noble  temper  which 
 glades  the  fociety  of  the  blefled,  fo  he  will  take 
 always  a  true  pleafure  in  contributing  his  good 
 offices  to  preferve  or  reftore  unity  amongft  bre- 
 thren ;  he  will  catch  at  every  opportunity,  and 
 employ  the  beft  methods  he  can,  to  cempofe  diffe- 
 rences 
 
Matthew  v.  435* 
 
 rerices  amongft  them,  and  to  fweeten  and  calm 
 thefe  minds  that  may  be  fowred  and  irritated  a- 
 gainft  one  another  ;  he  will  believe  that  he  hath 
 fuch  a  fhare  in  every  quarrel  which  happens,  as 
 (hould  engage  him  to  intereft  himfelf  in  any  mea- 
 fure  that  may  conduce  to  end  it  amicably.  And 
 thus  a  reconciler  is  the  chara&er  he  glories  in, 
 and  endeavours  to  live  up  to  :  and  he  is  animated 
 with  a  peculiar  zeal  this  way,  with  refpecT:  to  the 
 greater  diviiions  which  happen  either  in  church 
 or  ftate,  where  union  is  moft  advantageous  and 
 fhines  with  the  greateft  beauty,  and  difcord  is 
 attended  with  the  moft  fatal  confequences.  Such 
 a  man  is  the  peace-maker. 
 
 But  then  we  muft  not  miftake  this  grace  for 
 cowardice  and  faint- heartednefs.  A  foftnefs  and 
 effeminacy  of  mind  may  induce  to  yielding,  peace- 
 able meafures,  perfons  that  are  utterly  deftitute 
 of  this  virtue,  which  is  very  confiftent  with  the 
 keeneft  courage  and  fteadicft  firmnefs  in  a  good 
 caufe  :  fo  that  fuch  perfons  as  can  behold  their 
 religion  or  liberty  aflaulted,  and  in  hazard  of  be- 
 ing torn  from  them,  with  a  lazy  indifference ; 
 or  who  neglect  purfuing  any  methods,  which 
 may  be  proper  for  them,  in  order  to  a  vigorous 
 maintaining  of  thefe  ineltimable  bleffings,  and  are 
 ready  to  fubmit  ftill  to  thofe  who  are  uppermoft, 
 and  then  cloke  themfelves  with  a  pretext  of  a 
 peaceable  quiet  difpofition  ;  are  not  to  be  rec- 
 koned amongft  the  peace-makers  who  are  blefTed, 
 but  will  be  numbered  with  the  "  fearful  and  un- 
 "  believing." 
 
 The  reward  annexed  to  this  grace,  is,  U  they 
 "  /hall  be  called  the  children  o\  God."  What 
 infinite  and  admirable  goodnefs  femes  forth  in  this 
 ineftimable  privilege,  that  thefe  who  were  the 
 children  of  wrath  and  hell,  fliould  be  fo  vaftly 
 exalted,  as  to  become  the  fons  of  God  and  the 
 T  2  heirs 
 
436  Lecture  III. 
 
 heirs  of  heaven  ?  and  what  can  we  defire  better, 
 than  to  be  joined  in  fo  near  and  affectionate  a 
 relation  to  him  who  is  infinite  in  ftrength  and 
 riches,  who  alone  can  make  happy  and  fafe,  "  at 
 11  whofe  right  hand  dwells  fulnefs  of  joy  ;"  and 
 who  hath  the  higheft  tendernefs  for  his  children, 
 being  as  great  in  love  as  in  power,  and  incompa- 
 rably readier  to  pour  down  bleffings  upon  them 
 than  they  are  to  afk  them  ?  not  only  to  be  his 
 fons  as  they  are  born  of  his  power,  and  fubje&ed 
 to  his  authority  ;  but  as  they  are  begotten  again 
 by  his  redeeming  loving  kindnefs,  and  created  a- 
 new  by  his  victorious  grace,  that  they  may  re- 
 main for  ever  the  obje&s  of  the  endearments  of 
 fuch  a  Father  ? 
 
 M  They  (hall  be  called,"  they  (hall  really  be- 
 come  the  children  of  God.  This  phrafe  hath  a. 
 peculiar  ftrength  in  it,  and  I  take  this  to  be  the 
 force  and  meaning  thereof,  namely,  that  they 
 fhould  not  only  be  indeed  pofleffed  of  this  digni- 
 ty, but  that  this  grace  would  imprefs  fuch  evident 
 characters  hereof  upon  the  peace- makers  ^  that  all 
 would  be  obliged  thereby  to  own  and  call  them 
 the  children  of  God.  And,  indeed,  this  happy 
 difpofition  is  fo  god-like,  that  it  naturally  proves 
 fuch  who  are  endued  with  it  to  be  the  offspring 
 of  him,  who  is  fo  frequently  (tiled  "  the  God  of 
 "  peice."  This  is  very  clearly  illuftrated  by 
 what  Chrift  fays,  John  13.  35.  4<  By  this  fhall 
 44  all  men  know  that  ye  are  my  difciples,  if  ye 
 "  have  love  one  to  another,"  and  fuch  are  the 
 peace-makers.  This  phrafe  is  ufed  with  refpedt 
 to  our  Saviour,  Luke  1.  32.  "  He  (hall  be  ereat, 
 "  and  fhall  be  called  the  Son  of  the  HighefF." 
 
 And  then  at  44  the  confummation  of  things, " 
 the  laft  judgment,  the  God  of  love  will  own  them 
 for  his  :  and  all  the  holy  angels  who  ccmpofe  that 
 harmonious  fociety  above,  where  love  and  an  e- 
 
 ternal 
 
Matthew  v.  437 
 
 terna!  peace  reign  in  their  perfe&ion,  and  fpread 
 immortal  and  uninterrupted  fatisfa&ion  over  them, 
 will  acknowledge  the  peace-makers  to  be  heaven- 
 born  :  and  our  elder  Brother  will  confefs  them 
 before  that  folemn  affembly  ;  whence  they  (hall 
 be  carried,  to  be  for  ever  inhabitants  of  that  place, 
 where  the  fmalleft  remains  of  a  divided  and  alie- 
 nated mind  are  utterly  banifhed,  and  where  is 
 nothing  that  can  difturb  the  perfect  ferenity,  nor 
 cool  the  endlefs  friendfhip  and  love. 
 
 X.  M  Blefled  are  they  which  are  perfccuted  for 
 M  righteoufnefs  fake  :  for  theirs  is  the  king- 
 "  dom  of  heaven. V 
 
 The  former  verfes  treat  principally  of  the  active 
 graces  of  the  Chriftian  life  and  their  advantages, 
 and  this  with  the  two  following  verfes  fpeak  di- 
 rectly of  the  paffive  or  fuftering  ones  ;  and  are 
 big  with  the  ftrongeft  comforts  and  encourage- 
 ments, to  fuch  as  M  through  many  tribulations 
 M  make  their  way  to  the  kingdom."  This  was 
 a  very  feafonable  do&rine  to  be  deeply  inculcated 
 by  our  blefled  Saviour  on  his  hearers :  for,  as  in 
 all  ages,  the  followers  of  the  Redeemer  are  to 
 <c  take  up  their  crofs"  when  they  engage  in  his 
 fervice,  and  to  refolve  upon  (hewing  the  iinceri ty 
 cf  their  love  and  obedience  by  a  facnficing  of  ea!e 
 and  comfort,  yea,  of  life  itfelf,  when  the  divine 
 providence  may  call  for  that  proof  of  it  from 
 them  ;  fo  Chriftianity,  when  in  its  fpring,  was 
 aflaulted  with  the  greatcft  fury,  and  met  with  the 
 moft  vigorous  oppofition  from  the  wife  and  great; 
 the  philofophy  of  Greece  and  the  empire  of  Rome 
 combined  to  deftroy  it  in  the  bud  ;  and  fo  the  firft 
 preachers  and  profeflbrs  of  the  Chriftian  name, 
 had  the  fureft  grounds  to  lay  their  account  with 
 "  perfecution,  and  a  refuting  even  unto  blood." 
 Wherefore  it  was  meet  for  our  Redeemer,  to 
 T  3  arm 
 
438  Lecture  IIL 
 
 arm  his  difciples  with  a  (teady  refolution,  and  a 
 firm  faith  not  to  be  conquered  by  thefe  evils  ; 
 which  he  accomplices  very  effectually  in  thefe 
 verfes,  by  (hewing,  that,  however  frightful  the 
 terrors  of  death  and  of  torture  were  in  themfeives, 
 how  difagreeable  foever  to  human  nature  and 
 feemingly  difadvantagious,  yet,  they  really  tended 
 to  the  honour,  and  contributed  to  the  lading  blef- 
 fednefs  of  the  fufferers  for  righteoufnefs  fake. 
 
 It  is  not  needful  for  me  to  defcend  to  any  of 
 the  particulars  wherein  this  righteoufneis  coniifts. 
 Thofe  "  fuffer  for  the  fake  of  it,*1  who  undergo 
 tribulations  for  the  profeflion  of  the  Ghriftian 
 name,  and  a  fteady  perfeverance  therein  ;  for  the 
 avouching  themfeives  to  be  the  faithful  fubjects 
 of  Mefliah  the  king,  and  refufing  to  difown  him 
 for  the  Lord  and  Redeemer,  when  urged  to  it 
 by  wicked  and  unreafonable  men  :  fuch  alfo  who 
 endure  perfecution  for  their  adherence  to  any  of 
 the  divine  inftitutions,  how  fmall  foever  they 
 may  be,  or  for  refufing  to  own  as  truth  what 
 hath  not  his  facred  authority  (tamped  upon  it; 
 who  will  not  comply  with  the  religion  of  the 
 court  and  the  humour  of  the  times,  when  they 
 are  contrary  to  pure  undifguifed  Chriftianity.  In 
 a  word,  they  "  fuffer  for  righteoufneis  fake," 
 who  chufe  to  undergo  it,  rather  than  do  any 
 thing,  of  what  nature  foever  it  may  be,,  which 
 is  in  the  lead  difagreeable  to  the  dictates  of  right 
 reafofi,  or  the  power  and  precepts  of  religion. 
 And  fo,  thefe  who  fall  a  facrifice  for  the  liberties 
 of  their  country,  and  in  maintaining  itsjuft  rights; 
 who  will  not  bow  to  tyranny,  or  give  that  abfo* 
 luts  fubmiifion  to  a  mortal  which  is  due  only  to 
 God,  mav  be  truly  faid  to  fuffer  for  righteoufnefs 
 fake,  and  acquire  a  title  to  the  reward,  provided 
 'that  -they  fuffer  as  Christians,  moved  to  it  by  the 
 duty  they  owe  to  God  and  their  Redeemer,  and 
 
 ani* 
 
Matthew  v.  439 
 
 animated  by  love  to  him,  and  with  that  temper 
 and  difpofition,  fo  regulated  and  managed  as  the 
 gofpel  directs.  For  we  muft  be  exceeding  care- 
 ful tint  we  do  not  impofe  upon  ourfelves  in  this 
 matter,  and  fo,  after  all  our  hardfhips,  mifs  the 
 reward  :  if  it  be  for  an  ill-founded  opinion  and 
 groundlefs  fancy,  a  miftaken  notion  of  our  own, 
 if  we  be  hurried  on  by  pride  and  felf-conceit,  if 
 vain-glory  and  the  love  of  applaufe  be  the  fprings 
 which  move  us,  and  a  regard  merely  to  our  own 
 honour  and  reputation,  it  is  then  folly  and  ob- 
 ilinacy,  and  not  Chriftian  fortitude  which  en- 
 dangers us. 
 
 But  further,  a  perfon  may  fuffer  for  the  fake 
 cf  the  practice,  as  well  as  for  the  profeflion  and 
 defence  of  true  religion,  when  he  is  expofed  to 
 hatred  and  contempt,  is  "  made  the  fong  of  the 
 "  drunkards,  and  the  mirth  of  the  foolilh,"  be- 
 cause he  will  not  "  run  to  the  fame  exceffcs  of 
 "  riot  with  them  :"  and  is  reproached  as  an  hy- 
 pocrite, or  laughed  at  as  weak  and  iimple,  be- 
 caufe  he  fhuns  thefe  freedoms  which  the  licenti- 
 ous or  the  carelefs  and  cold  Chriftian  pra&ife  ; 
 when  he  abhors  flattery  and  falihood,  which  are 
 too  oft  the  fteps  whereby  men  climb  to  riches 
 and  honours,  and  will  rather  lofe  all  thefe  advan- 
 tages than  abandon  his  honefty  and  integrity  ; 
 and,  in  a  word,  when  he  ftill  chufes  rather  to 
 pleafe  God  than  men,  however  fomuch  his  tem- 
 poral intereft  may  depend  upon  the  purfuit  of  dif- 
 ferent meafures. 
 
 It  would  be  fuperfluous  for  me  to  name  the  fe- 
 veral  kinds  of  perfecution.  I  (hall  only  mention 
 that  we  can  never  imagine  any  fo  dreadful  and 
 fevere,  let  them  be  the  higheft  torments  which 
 the  utmoft  ftretch  of  the  mo  ft  fubtil  and  fagaci- 
 ous  cruelty  can  invent,  or  the  moft  barbarous  in- 
 humanity can  inflict,  but  it  will  be  certainly  true, 
 T  4  that 
 
44°  Lecture  III. 
 
 that  "  blefled  are  they  who  are  thus  perfecuted 
 fl  for  righteoufnefs  fake,  for  theirs  is  the  kingdom 
 41  of  heaven." 
 
 It  is  obfervable,  that,  though  every  grace  men- 
 tioned  in  thefe  beatitudes  hath  a  reward  annexed 
 to  it,  yet,  none  of  them  hath  the  happinefs  of 
 heaven  in  general  added  to  it,  except  that  of 
 4C  poverty  of  fpirit,"  which,  as  I  (hewed  when 
 explaining  it,  is  one  of  the  leading  and  mod  dif- 
 fufiye  virtues  of  Chriftianity,  and  this  of  perfe- 
 ction. And,  indeed  it  is  fitly  promifed  to  this, 
 both  becaufe  of  the  great  difficulty  of  fuffering 
 aright,  and  chiefly  becaufe  that  there  is  fcarce  a 
 virtue  and  grace  but  he  who  is  perfecuted  for 
 righteoufnefs  fake  muft  exercife  :  he  muft  be  ani- 
 mated by  a  flaming  love,  enlivened  with  a  vigo- 
 rous faith,  fupported  by  the  molt  heroick  and 
 braveft  courage,  and  then  calmed  and  fwcetened 
 by  patience  and  felf-deniai.  But  then  fuch  a 
 faithful  foldier  of  Chrift  fhall  certainly  be  polTef- 
 fed  of  that  kingdom,  which  is  eternal  and  undi- 
 ilurbed,  where  are  no  rebellious  fubje&s  within, 
 r»or  any  enemies  without  to  invade  it:  ct  a  fcing- 
 4C  rfom  of  righteoufnefs  and  joy,  in  the  mid  it  of 
 *€  which  God  is,  fo  that  it  can  never  be  fhaketi 
 t€  or  moved  \n  where  he  will  with  his  own  hand 
 furround  their  heads  with  an  illuftrious  diadem, 
 before  the  brightnefs  of  which  the  moft  glorious 
 crowns  upon  earth  would  look  pale  anc;  lofe  their 
 beauty,  which  will  have  all  the  honour,  digni- 
 ty and  fatisfaction  of  a  crown,  without  any  (hare 
 of  the  toils  and  cares,  of  the  thorns  and  hazards 
 which  attend  the  greateft  monarch  in  the  world. 
 How  foon  will  they  forget  the  perfecutions  they 
 were  expofed  to  upon  earth?  All  their  tears  will 
 in  a  moment  be  fwallowed  up  in  the  ocean  of 
 divine  love,  and  their  forrows  be  loft  in  the  ri- 
 vers 
 
Matthew  v\  441 
 
 vers  of  immortal  pleasures  which  ever  overflow 
 Zion  the  city  of  our  God. 
 
 XI.  "  Bleffed  are  ye  when  men  (hall  revile 
 44  you,  and  perfecute  you  ;  and  fhall  fay  all 
 "  manner  of  evil  againft  you  falfly  for  my 
 •>  fake." 
 In  this  verfe  he  makes  particular  mention  of 
 one  kind  of  perfecution  they  might,  amongft  o- 
 thers,    be  affaulted   by,    calumny  and  reproach  : 
 and  this  is  exceedingly  grievous  to  great  and  ge- 
 nerous minds,  which  have  often  been  more  fen- 
 fibly  affe&ed,    and  fooner  broken  by  the  lying 
 tongue  than  by  the  violent  hand,  while  they  were 
 robbed  of  their  good  name  which  was  their  rich 
 treafure,    or  expofed   to  fhame  and    ignominy. 
 And  this  was  the  hard  fate  of  the  apoftles  and 
 their  fucceflbrs :  they  were  traduced  as  the  44  fow- 
 *c  ers  of  fedition,"  and  enemies  to  all  good  order 
 and  government,  becaufe  "  they  obeyed  God  ra- 
 44  ther  than  man  j"  they  were  branded  as  Schif- 
 maticks  and  enemies  to  Mofes,  becaufe  they  fol- 
 lowed the  fimplicity  and  fpirituality  of  the  noble 
 gofpel-worfhip,  in  oppofition  to  the  beggarly  ele- 
 ments and   the  fuperftitious  obfervances  of  the 
 Jews ;   and  were  run  down  as  void  of  duty  and 
 regard  to  the  governors  of  the  church,   becaufe 
 they  laid  open  the  vices  and  corruptions  .of  the 
 Scribes  and  Pharifees,  who  affumed  fuch  a  ty- 
 rannical dominion  over  the  confciences  of  men* 
 and  enflaved   their  faith.     And  it  is  evident   to 
 fuch  as  have  the  leaft  knowledge  of  church  hiflo- 
 ry,  that  the  primitive  Chriftians  were  loaded  with 
 the  guilt  of  the  moft  odious  and  deteftable  villa- 
 nies,  fo  that,  as  the  apoftle  tells  us,  1  Cor.  4.  13* 
 44  They  were  made  as  the  filth  of  the  world  * 
 *c  and  the  ofF-fcouring  of  all  things  :rr  and  to  thefe 
 reproaches  the  fincerely  religious  are  liable  unta 
 T  s  this 
 
442  Lecture  III. 
 
 this  day.  But  how  fully  will  all  this  be  recom- 
 penfed  at  the  laft  judgment,  when  God  the  great 
 Judge  will  vindicate  them  in  the  face  of  their  e- 
 nemies,  and  beautifie  them  with  falvation  ?  when 
 thefe  who  reproached  them  fhali  be  for  ever  Si- 
 lenced, and  abandoned  to  everlaftifl*  fhame  and 
 contempt,  how  will  they  then  be  confounded  and 
 blufh  ?  And  what  a  mighty  pleafure  will  fpread 
 itfelf  over  the  reviled  and  reproached  Chriftians, 
 when  {heir  Redeemer  will  then  publickly  clothe 
 them  with  the  garments  of  joy  r 
 
 XII.  6<  Rejoice,  and  be  exceeding  glad  ;  for 
 "  great  is  your  reward  in  heaven  :  for  fo 
 M  perfecuted  they  the  prophets  which  were 
 tc  before  you." 
 
 In  this  verfe  we  have  a  very  amazing  and  cm- 
 phatical  exhortation,  to  rejoice  at  the  profpect  of 
 death  and  danger,  to  be  exceeding  glad  at  the 
 alluring  charms  of  torture  and  cruel  persecution  ; 
 not  only  to  be  contented  and  fubmiffive  under 
 fufferings,  but  to  take  pleafure  in  them,  and  ac- 
 count a  tormenting  death  the  greateft  happinefs 
 that  could  befal  us.  And  yet,  this  furprifing 
 frightful  advice  was  actually  complied  with  by  the 
 apoftles,  A£b  5.  41.  w  Who  rejoiced  that  they 
 •*  were  counted  worthy  to  fuffer  Shame  for  his 
 "  name;"  and  by  PauJ,  2  Cor.  12.  10.  "  I  take 
 *'  pleafure  in  infirmities,  in  eproacnes,  in  ne- 
 tc  ceffities,  in  persecutions,  in  diftrefles  for  Chrift's 
 *c  fake  :"  and  that  upon  the  belt  ar.d  jufteil  rea- 
 sons, becaufe  the  Superior  giury  that  inch  lhall 
 have  above  other  faints-in  hr.c:v,:n,  is  incomparably 
 more  excellent  an  \t   than  their  fufrlrings 
 
 1  are  cruel  and  lev  ere,  Ci  tor  great  is  your  reward 
 w  in  heaven." 
 
 The  martyrs*  ef  whatever  kind,  whether  in 
 their  body,  reputation  or  eitate^  fliail  be  diifin- 
 
 guiflied: 
 
Matthew  v.  44$ 
 
 guifhed  by  an  illuftrious  character,  and  dwell  in 
 the  more  -glorious  manfions  of  the  redeemed. 
 They  will  be  brighter  ftars,  and  fhine  in  higher 
 orbs  than  others,  make  nearer  approaches  to  the 
 throne,  and  be  more  capacious  for  its  blifs  and 
 joys.  Every  one  who  leads  a  holy  life,  will,  in- 
 deed, have  enough  of  happinefs,  they  will  be  like 
 faithful  fubjedls  who  will  feel  and  partake  of  the 
 benign  influences  of  fo  noble  a  government :  but 
 then  the  fuffering  Chriftians  will  be  like  victori- 
 ous foldiers  who  follow  their  General  in  his  tri- 
 umph, and  partake  of  that  peculiar  honour ; 
 fuch,  as  Chrift  informs  us,  Matth.  19.  28.  (hall 
 in  a  fpecial  manner  fit  with  him  in  judgment. 
 How  vaft  a  change  !  how  illuftrious  a  glory  ! 
 when  the  Jewifh  accufers,  when  the  Roman  go- 
 vernors Feftus  and  Felix,  yea,  when  Nero  who 
 poiTefTed  the  empire,  fhall  be  dragged  bound  with 
 chains,  and  covered  with  difgrace,  to  receive 
 their  fentence  from  a  Paul,  who  once  flood  at 
 their  judgment- feat.  This  honour  fhall  all  the 
 numerous  armies  of  perfecuted  martyrs  have,  "let 
 "  them  rejoice  and  be  exceeding  glad."  ^  ^  ^ 
 
 LECTURE 
 
444  Lecture  IV. 
 
 LECTURE     IV. 
 
 Matthew  v. 
 
 1 3.  Ye  are  the  fait  of  the  earth  :    but  if  the 
 fi!t  have  loft  his  favour,  wherewith  fhall 
 
 it  be  faked  t  it  is  thenceforth  goad  for 
 mtkitigi  but  to  be  caft  out,  and  to  be  tro- 
 den  under  foot  of  men. 
 
 1 4.  Ye  are  the  light  of  the  world.  A  city 
 that  is  fet  on  an  hill,   cannot  be  hid. 
 
 1 5.  IS  either  do  men  light  a  candle,  and  put 
 it   under  a  bufhel :    but  on   a  candleficky 
 
 it  giveth-  light  unto  ail  that  are  in  the 
 hy.'fe. 
 
 1 6.  Let  your  light  fo  fh'ine  before  men,  that 
 they  may  fee  your  good  works,  and  glorifie- 
 your  Father  which  is  in  heaven. 
 
 17.  Think  not  that  I  am  come  to  defroy  the 
 law  or  the  prophets  :  I  am  not  come  to  de- 
 froy,   but  to  fulfil. 
 
 j 8,  JFor  verily  I  fay  unto  you,  Till  heaven 
 and  earth  pajs,  one  jot  or  one  tittle  fhall 
 in  no  wife  pafs  from  the  law,    till  all  be- 
 
 fi     '-C 
 
 t^.   h'!:  oil  ever  therefore  fhall  break  one  of 
 
 \  leaf  commandments,   and  fhall  teach 
 
 vie  1  fo,    he  fhall  be  called  the  leaf  in  the 
 
 kingdom  of  heaven. :    but  whofoever  fhall 
 
 do, 
 
Matthew  v.  445 
 
 do,  and  teach  them,  the  fame  Jhall  he  cal- 
 led great  in  the  kingdom  of  heaven. 
 20.  For  I  fay  unto  you,  That  except  your 
 righteoujnefs  Jhall  exceed  the  righteouf 
 nefs  of  the  Scribes  and  Pharifees,  ye 
 Jhall  in  no  cafe  enter  into  the  kingdom  of 
 heaven. 
 
 OUR  bleffed  Saviour,  in  the  firft  part  of  his 
 divine  fermon,    which  I  have  upon  fome 
 former  occafions  explained,    gives  his  hearers  a 
 juft  notion  of  true  undifguifed  happinefs,  in  the 
 purfuit  whereof  the  wife  men  had  laboured  while 
 it  fled  from  them,  and  the  philofophers  difputed 
 themfelves  out  of  breath  without  any  fuccefs  :  for 
 mankind  had  loft  it  in  a  croud  of  lying  vanities, 
 the  debafed  pleafures  of  fin  and  fenfe,    and  the 
 falfe   and  flattering   allurements  of  a   perifhing 
 world,  wherewith  they  were  cheated  and  amufed 
 into  their  own  ruin  and  eternal  difappointment. 
 Now,  the  great  prophet  of  the  church  begins  with 
 ye&ifying   the  miftaken   apprehenfions  of  men, 
 who  fancied  that  they  might  attain  bleffednefs  in 
 the  delights,    honours  or  profits  of  this   earth, 
 and  accordingly  made  thefe  their  choice  and  aim  : 
 and  points  out  ta  us  thefe  graces  and  virtues, 
 which  were  accompanied  with  the  only  rational 
 and  enduring  fatisfa&ion ;    becaufe  they  entitled 
 to  the  favour  and  love  of  God,    the  chiefeft  joy. 
 And  as  this  do&rine  is  of  the  higheft  importance, 
 fo  we  ought  to  have  it  deeply  imprinted  upon  our 
 fouls  continually,  that  there  is  nothing  under  the 
 fun  which  is  worthy  of  fa  much  as  the  defire  of 
 an  immortal  fpirit ;    and  that  the  only  valuable 
 good  is  treafured  up   in  that  place,  where  there 
 are  rivers  of  eternal  pleafures,  and  bleffings  never 
 to  have  aa  end. 
 
 The 
 
44^  Lecture  IV. 
 
 The  ferious  convi&ion  hereof  would  keep  us 
 firm  and  unmoved  by  any  changes  which  might 
 befal  us  while  here  below,  and  undifturbed  by 
 the  convulfions  which  fhake  the  nations  :  becaufe 
 none  of  thefe  can  in  the  fmalleft  meafure  affedl 
 that  inheritance,  which,  being  uncorruptible  in 
 the  heavens,  is  infinitely  removed  beyond  the 
 force  of  thefe  frorms  and  tempefts  which  rage 
 in  this  unfettled  world.  Did  we  frequently  me- 
 ditate that  the  mod  enchanting  delights  of  fin  are 
 empty  nothings,  and,  how  beautiful  foeveF  their 
 charms  may  appear,  are  yet,  only  varnifhed  over 
 by  faife  colours,  without  any  reality  -y  we  would 
 leave  them  to  the  ignorant  and  the  blind,  while 
 we  afpired  unto  the  nobler  advantages  of  immor- 
 tality ;  we  would  never  proftitute  the  honour 
 and  dignity  of  a  foul,  by  {looping  to  any  of  the 
 mean  low  methods  whereby  men  advance  their 
 temporal  interefts  ;  nor  would  we  be  much  con- 
 cerned what  port  providence  mould  aflign  us  up- 
 on the  frage  of  life,  whether  it  fhould  crown  us 
 with  profperity  and  an  affluence  of  its  goods,  or 
 try  us  with  adverfity  and  deprive  us  of  its  plea- 
 fures.  If  we  had  the  perfuafion  that  our  true 
 happinefs  was  not  to  be  found  amongft  the  things 
 which  are  temporal,  vvc  would  be  animated  by 
 the  power  of  an  eternal  life,  to  direcSt  all  our  ac- 
 tions, and  our  whole  conduct,  as  they  flood  in  a 
 relation  to  that  invifible  ftate  •,  to  foar  above  the 
 clouds,  and  look  down  with  a  nobie  difdain  and 
 contempt  upon  the  flattering  careffes,  or  the 
 frightful  threatnings  which  might  tempt  us  todif- 
 obey  God  and  abandon  the  patho  of  life*  There 
 is  indeed  nothing  we  mould  oftner  make  the  fub- 
 jecl  of  our  ferious  confideration,  than  this  excel- 
 lent account  which  our  Saviour  gives  of  undeceiv- 
 ing blclfednefs,  that  it  is  not  he  who  wallows  in 
 licentious  pleasures,  who  ftantis  upon  the  pin- 
 nacle 
 
Matthew  v.  447 
 
 nacle  of  honour  and  fame,  or  who  dwells  amidft 
 a  multitude  of  riches,  who  ought  to  be  reputed 
 happy  ;  but  only  he  who,  being  righteous,  "  hath 
 "■  hope  in  his  death/'  and  an  affurance  of  ful- 
 nefs  of  joy  after  it  through  the  endlefs  ages.  And, 
 as  this  difcourfe  of  Chriit's  is  at  all  feafons  of  the 
 greateft  ufefulnefs  ;  fo  it  was  in  a  particular  man- 
 ner neceffary  to  be  inculcated  upon  his  difciples, 
 at  a  time  when  their  holy  profeffion  was  likely  to 
 expofethemtoall  thefe  loflesand  afflictions,  which, 
 as  the  world  think,  make  a  man  miferable  ;  and 
 to  deprive  them  of  the  advantages  and  profits  of 
 a  prefent  life  ;  and,  upon  this  account,  he  infifts- 
 a£  the  greateft  length  upon  the  peculiar  bleffing 
 which  attended  "  perfecution  for  righteoufnefs 
 11  fake."  After  which,  in  the  firft  four  of  the 
 verfes  which  I  have  now  read,  he  feems  to  dire6t 
 his  difcourfe  to  his  difciples  or  apoftles  in  particu- 
 lar ,  for,  though,  as  will  appear  in  the  explication 
 of  them,  they  contain  ufeful  inftruction  to  every 
 Chriftian,  and  that  the  defign  of  them  is  not  to 
 be  imirely  confined  to  the  apoftles  ;  yet,  they  prefs 
 in  wich  a  peculiar  force  upon  them,  whofe  office 
 it  was  to  propagate  the  Chriftian  name,  and  teach 
 others  its  doctrines  ;  thefe  were  certainly,  in  a 
 diftinguifhing  manner,  "  the  fait  of  the  earth, 
 "   and  the  light  of  the  world. " 
 
 What  he  liere  fpeaks  to  them  tends  to  thefe  two 
 purpofes,  namely,  1.  To  comfort  them  under  the 
 numerous  difad vantages  that  raithfulnefs  and  vi- 
 gour in  their  duty,  might  expofe  r'lcm  to,  and 
 fupport  them  againft  all  the  various  tribulations 
 they  were  to  lay  their  account  with  in  the  dif- 
 charge  of  it  ;  by  propofing  to  theAi  trie  exceec  ng 
 ukfulnefs  and  glory  of  their  office,  and  that, 
 whatever  might  be  the  fancy  of  the  foolifh,  they 
 were  really  ct  the  excellent  ones  of  the  earth." 
 And,  2.  To  engage  them   to  a  behaviour  and 
 
 practice, 
 
448  Lecture  IV. 
 
 pra&ice,  whereby  they  might  live  up  to  the  digni- 
 ty of  fo  illuftrious  a  character  as  they  were  clothed 
 with,  and  fo  avoid  the  difgrace  and  contempt  they 
 muft  otherwife  be  expofed  to.  And  this  he  re- 
 prefents  to  them  by  fome  noble  and  elegant  me- 
 taphors, which  carried  the  greater  force  along 
 with  them,becaufe  of  their  plainnefsand  evidence: 
 for  it  was  felt  by  every  body  how  neceflary  fait 
 was  for  the  ufes  of  men,  and  that  light  was  plea- 
 fmg  and  advantagious  too. 
 
 XIII.  "  Ye  are  the  fait  of  the  earth  :    but  if 
 "  the  fait  have  loft  his   favour,    wherewith 
 <c  (hall  it  be  falted  ?  it  is  thenceforth  good  for 
 "  nothing,    but  to  be  caft  out,    and  to  be 
 "  troden  under  foot  of  men. " 
 C6  Ye  are  the  fait  of  the  earth,"  or  it  is  your 
 duty,  and  the  native  tendency  of  your  character 
 as  Chriftians,  and  employment  as  the  minifters  of 
 that  religion,   to  promote   the  interefts  of  man- 
 kind, and  conduce  to  fuch  purpofes  with  refpeft 
 to  them  all,  as  are  naturally  held  forth  by  the  ufes 
 and  advantages  of  fait,  which  are  principally  thefe 
 two. 
 
 I.  To  give  a  relifh  and  agreeablenefs  to  fuch 
 meats  as  are  very  taftelefs  and  infipid,  if  they  be 
 not  feafoned  therewith.  And  this  ufe  of  fait  we 
 all  know  is  of  a  very  diffuiive  extent,  there  being 
 few  of  thefe  things  whereby  human  life  is  fupport- 
 ed,  but  fait  is  neceffary  to  render  them  palatable 
 to  us:  whence  is  that  queftion  propofed  by  Job, 
 Job  6.  6.  "  Can  that  which  is  unfavoury  be  eaten 
 *-4  without  fait  ?  or  is  there  any  tafte  in  the  white 
 "  of  an  egg?"  And  this  holding  fo  generally 
 true,  was  one  reafon,  why  all  the  meat-offerings 
 under  the  law  were  fo  pofitively  appointed  by 
 God  to  be  "  feafoned  with  fait."  And,  agree- 
 ably hereto>  the  difciples  of  Cbrift  were  very  em- 
 
 phati- 
 
Matthew  v.  449 
 
 phatically  "  the  fait  of  the  earth."  If  we  fen- 
 oufly  confider  it,  every  thing  amongft  men,  their 
 affections  and  defires,  their  abilities  and  endow- 
 ments, their  buiinefs  and  endeavours,  without 
 they  be  feafoned  by  religion,  are  altogether  tafte- 
 lefs  and  infipid,  lothfom  and  impure  :  which  might 
 be  made  out  at  great  length,  if  it  were  proper  upon 
 an  occafion  of  this  nature. 
 
 Now,  the  apoftles,  whofe  bufinefs  it  was  to  re- 
 commend, by  their  practice  and  preaching,  true 
 religion  to  others,  to  infiruct  them  in  the  Chri- 
 ftian  faith,  and  engage  them  to  believe  and   to 
 comply  with  its   offers,    and  run  in   the  way  of 
 God's  commandments,  were   indeed   the  fait  of 
 the  earth.     7'hey  were  to  be  the  inftruments  of 
 giving  an  exalted  relifh  to  the  affections  of  men, 
 by  placing  them  on  obje<£ts  that  were  worthy  of 
 them  :   by  making  all  the  fparks  and  fire  of  their 
 love  to  mount  up  unto  God,    which  were  before 
 polluted  and  debafed  in  the  puddle  of  fin  and  fenfe: 
 by  reftoring  the  will  to  its  true  and  divine  liberty: 
 and  by  giving  the  paflions,    which  were  fo  difa- 
 greeable  while  hurried  on  by  anger  and  revenge* 
 and  which,  being  without  any  government,  lord- 
 ed it  over  our  reafon,  and  led  us  captive  at  their 
 pleafure,  a  true  relifli,  when  reftored  to  their  pro- 
 per place,  and  rendered  fubfervient  to  the  nobler 
 faculty  of  the  foul,    an  enlightened  underftand- 
 ing.     They  were  the  perfons  who,  by  fubduing 
 men  under  the  obedience  of  Chrift,  were  to.  fea- 
 fon,  with  Chriftian  humility  and  felf-denial,  thefe 
 ornaments  of  the  mind,  that  wit,  learning,  and 
 knowledge,  which  are  fo  naufeous  when  proftituted 
 to   low   purpofes,    or  ftained  with   felf- conceit, 
 pride,    and   vain-glory.     They  were  to   add   an 
 agreeable  tafte  to  honour  and  greatnefs,  yea,  to 
 the  glory  and  dignity  of  a  crown,   which  are  ren- 
 dered fo  odious  and  diftafteful  when  accompanied 
 
 with 
 
45°  Lecture  IV. 
 
 with  infolence  and  arrogance,  or  with  a  fuper- 
 cilious  neglefl:  and  contempt  of  others,  by  faltihg 
 them,  if"  I  may  ufe  the  phrafe,  withjuftice,  mo- 
 deration, a  humane  and  acceffible  difpofition. 
 They  were  to  feafon  a  plentiful  eftate,  and  an 
 affluence  of  riches,  by  charity  and  a  well-governed 
 liberality  :  and  to  infpire  with  a  good  favour,  po- 
 verty and  adverfity  themfelves,  by  contentment, 
 patience,  and  relignation.  And,  in  a  word,  the 
 gofpel  which  they  preached  was  the  only  thing 
 which  could  render  men  acceptable  to  God,  and 
 make  "  him  fmell  a  good  favour  from  them," 
 that  they  might  be  u  unto  God  a  fweet  favour  of 
 "  Chrift:"  and  this  is  in  feme  meafure  appli- 
 cable to  all  true  Chriftians,  every  one  of  whom 
 is  to  contribute,  in  his  ftation,  to  thefe  purpofes 
 by  a  holy  life.     Bat, 
 
 2.  Another  remarkable  ufe  of  fait,  is  to  purify, 
 cleanfe,  and  preferve  from  rottennefs  and  decay. 
 Hence  the  liability  and  perpetuity  of  any  thing 
 is  reprefented  by  it,  2  Chron.  13.  5.  c<  Ought 
 "  ye  not  to  know,  that  the  Lord  God  of  Ifrael 
 "  gave  the  kingdom  over  Ifrael  to  David  for 
 €i  ever,  even  to  him  and  to  his  funs  by  a  cove- 
 <c  nant  of  fait?  And  agreeably  hereto  the 
 difciples  of  Jefus  are  "  the  fait  of  the  earth," 
 who,  by  their  pure  converfation  and  holy  doc+i  ;nc, 
 were  to  purify  the  world  from  that  corruption  ^nd 
 filth  wherein  it  lay  wallowing,  and  cleanfe  men 
 from  the  dregs  of  their  fiiiful  impurities.  1  ney 
 were  to  preferve  the  vigour  of  the  mind,  that  it 
 might  not  be  weakened  by  iutb  and  paffions,  and 
 rendered  foft  and  degenerate,  that  it  might  not 
 be  cankered  by  envy,  malice,  and  revenge,  nor 
 putrJfied  by  vile  fordid  affedtions  and  debafed 
 pleafures.  They  were  to  purify-  the  understand- 
 ing from  numerous  prejudices  which  choked  it; 
 to  difpel  the  clouds  and  mifts*  wherewith  fin  con- 
 tinually 
 
Matthew  v.  45T 
 
 tinually  furrounds  the  foul,  that  fo  the  divine  light 
 fhould  not  be  extinguifhed  or  diminifhed  by  them  ; 
 and,  in  general,  to  perfuade  men  to  depart  from 
 iniquity,  which  will  infallibly  at  lafl  prove  "  rot- 
 "  tennefs  to  the  bones."  They  were  to  fait  the 
 projecisanddefigns,thebufinefs,  toils,  and  labours  of 
 men,  that  they  might  not  putrify  and  rot  in  that  day, 
 when  all  the  thoughts  of  the  greateft  and  wifeit 
 finners  (hall  perifti  :  but  that,  being  regulated  by 
 the  precepts  of  religion,  and  governed  by  the 
 power  of  an  immortal  life,  they  might  be  pre- 
 ferved  bevond  death,  and  not  be  corrupted  by  the 
 grave  ;  but  that,  while  their  body  was  made  a 
 tea  ft  for  the  worms,  their  works,  being  thus  fea- 
 loned,  might  follow  them  pure  and  entire  into 
 eternity  ;  and  they  at  length  be  pofleffed  of  a  hap- 
 pinefs  aslafting  as  their  fouls,  and  clothed  with  a 
 body  which  {hall  put  on  incorruption.  In  a  word, 
 Chrifttans  in  general  are  in  the  propereft  fenfe  the 
 fait  of  the  earth  ;  for,  if  it  were  not  for  their  fake, 
 this  earth  would  Ions;  ago  have  been  €S  difiblved* 
 Ci  and  burnt  up  with  a  fervent  heat." 
 
 Our  Saviour,  having  thus  (hewn  his  difciples 
 the  excellent  puipofes  for  which  he  defigned  them, 
 and  the  illuftrioufly  glorious  character  wherewith 
 they  were  diilinguimed,  in  the  following  part  of 
 the  verfe,  exhorts  them  to  be  exceeding  careful 
 that  they  behaved  themfeives  fuitable  thereto, 
 and  endeavoured  to  anfwer  thefe  noble  ends:  and 
 urges  it  with  a  double  argument.  J.  The  irre- 
 mediablenefs  of  their  condition  if  they  loft  their 
 favour.  2.  The  peculiar  heavy  difadvantages 
 that  would  attend  them  in  fuch  a  cafe. 
 
 ct  But  if  the  fait  have  loft  its  favour."  The 
 Greek  word  here  ufed  fignifies  to  be  infatuated  -y 
 it  the  (alt  be  infatuated  or  turn  filly  and  foolith  ; 
 the  plain  meaning  whereof  is,  if  it  be  deprived  of 
 its  poignancy  and  acrimony,  and  rendered  unfit 
 
 for 
 
452  '    Lecture  IV. 
 
 for  its  proper  ufes,  as  a  foolifh  man  is  for  the  bufi- 
 nefs  of  life.  Then  M  wherewith  (hall  it  be  felted :" 
 there  is  nothing  which  can    be  imagined  to  re- 
 cover it  to  its  vigour  and  force  again,  or  render 
 it  favoury,    becaufe  it  is  itfelf  alone  which  ought 
 to  work  that  effect  upon  other  things.     Salt  is  a 
 remedy  for  unfavoury  meats,  and  can  make  the 
 moft  infipid   thing   agreeable  to  the  tafte  :     but 
 if  fait  itfelf  fhould  lofe  its  tafte,  (harpnefs,  and 
 quicknefs,  there  is  no  cure  for  it.     And,  in  like 
 manner,   if  the  difciples  and   minifters  of  Chnft 
 fhould  lofe  their  favour,   they  are  in  the  moft  de- 
 fperate   and    incurable   condition.     If  fuch    who 
 were  appointed  to  be  fo  ufeful  and   beneficiaj   to 
 the  world,   neglect  their  work,    and   fuffer  thofe 
 they   might   have   hr.d    accefs  to  render    feafoned 
 with  grace,   to  inftrucf.  by  their   teaching  and  a* 
 nimate    by  their   pious  example,    to  remain    ftill 
 unfcafoned,   blind,   and  corrupted  :   if,   inftead  of 
 cafting  a  lively  copy  of  holinefs  and  purity  to  ex- 
 cite an  emulation  thereof  in  others,  they  be  them- 
 felves  filthy  and  unclean,   and  fo  rather  enfnare  to 
 vice  than  ftir  up  to  virtue  :    if  theft  who  are  to 
 teach  others  the  paths  of  immortality  themfelves, 
 wander  out  of  the  way  ;    and,  inftead  of  being 
 humble  and  holy,  meek  and  temperate,  felf-denied 
 and  mortified    to  this  world,    be  proud  and  pol- 
 luted,   be  paffionate  and  diflblute,    be  as  fond  of 
 efteem   and   applaufe,    and  as  eager  in  purfuit  of 
 the  honours  or  profits  of  the   prefent  life,  as  o- 
 thers  :    they  all  "  lofe  their   favour,  and  where- 
 W   with  fhall  they  be  faked  ?"    the  cafe  of  fuch 
 men  is  irrecoverable,  or  at  the  leaft   removed  to 
 the   extremity  of  danger:      Others  who  lay  cor- 
 rupted and  putrifving  amongft  the  common  herd 
 of  finners,  had  ftill  fome  ground  of  hope  left  with 
 them  ;    becaufe    they   might   poffibly  come  to  be 
 feafoned   by  thofe  who  were  M   the  fait  of  the 
 
 "  earth  :,r 
 
Matthew  v.  453 
 
 "  earth :"  but  as  for  them  who  are  here  likened 
 to  unfavoury  fait,  who  not  only  had  the  means  of 
 grace,  knowledge,  and  opportunities  ;    but  had 
 it  as  their  peculiar  commiffion  to  feafon  others, 
 and  fpread  their  good   influences  as  far  as  they 
 could ;  if  fuch,  notwithstanding  that  holy  do&rine 
 which  they  preached,  and  by  adding  to  which  the 
 power  of  an  agreeable  pra&ice  they  were  to  be- 
 come "   the  fait  of  the  earth,"  fhould  yet  lofe 
 their  relifh  and  become  naufeous,  putrified,  and 
 corrupted,  there  could  remain  nothing  to  renew 
 their  favour  ;   fince  the  only  means,  whereby  God 
 defigned  to  fait  the  earth  and  reform  others,  were 
 already  loft  without  any  effe£t  upon  them.     Such 
 having  been  "  once  enlightened,  and  made  par- 
 **  takers  of  the  Holy  Ghoft,  and  not  only  tafted 
 *c  the  good  word  of  God,  but  preached  it  to  o- 
 "  thers,  if  they  fall  away  it  is  fcarce  poffible  to 
 "  renew  them  again."     And,  indeed,  univerfal 
 experience  convinces  us,    that  apoftates,    either 
 from  the  faith  or  pradice  of  Chriftianity,  who 
 once  made  fair  profeflions,  or  were  inverted  with 
 the  facred  character,  go  to  the  greateft  extremi- 
 ties, are  feldom  or  never  reclaimed.     Such  men 
 had  particular  arguments  to  preferve  their  favour 
 beyond  others,  the  pretenfions  they  made   to  re- 
 ligion, and  the  holinefs  of  their  office,  were  fpe- 
 ciai  curbs  to  reftrain  their  corruption,  and  were 
 out-guards  to  their  innocence  :  and,  as  it  argues 
 the  flood  of  vice  in  them  to  be  ftrong  or  rapid, 
 when  it  is  able  to  break  over  thefe  bounds ;    fo, 
 when  once  it  hath  prevailed  thus  far,  it  will  run 
 with  the  molt  violent  torrent,  and  is  not  likely  to 
 be  eafily   flopped,   M  If  the   fait  lofe   its  favour 
 "   wherewith  (hall  it  be  faked  ?" 
 
 2.  Our  Redeemer  pcrfuades  his  difciples  to  a 
 folicitous  care  "  that  they  lofe  not  their  favour," 
 from  their  utter  unprofitablends  in  fuch  a  cafe,  and 
 
 the 
 
4^4  Lecture  IV, 
 
 the  height  of  ignominy  and  contempt  which  would 
 be  poured  out  upon  them  ;  and  this  he  expreiTes 
 in  the  (trongeft  terms.  Other  things,  if  they 
 corrupt,  are  (till  ufeful  for  fome  lower  purpofe; 
 putrified  flefh,  though  improper  for  a  feaft,  is  fit 
 enough  for  a  dunghil :  but,  if  fait  fo  far  degene- 
 rate as  to  become  unmeet  for  thefe  purpofes  for 
 which  it  is  directly  intended,  the  feafoning  and 
 preferving  of  other  things,  cannot  be  impJoyed 
 for  fo  much  as  that  fordid  ufe  ;  as  Chrift  more 
 fully  tells  us,  Luke  14.  34.  "  Salt  is  good  ;  but 
 <4  if  the  fait  have  loft  bis  favour,  wherewith 
 <;  (hall  it  be  feafoned  ?  It  is  neither  fit  tor  the 
 M  land,  nor  yet  for  the  dunghil."  And  thus  an 
 unfavoury  difciple  of  Chnft  is  the  mod  ufelefs 
 and  infignificant  thing  imaginable.  Such  who 
 were  never  preachers  of  the  gofpel,  nor  made  large 
 profeffions  or  religion  by  their  wit,  learning,  and 
 other  accompUfhments^  may  prove  in  fome  fmall 
 me^fure  advantagious  and  profitable  to  a  fociety, 
 and  have  efteem  and  applaufe  from  men,  though 
 thev  be  not  feafoned  with  true  religion:  but  fuch 
 as  are  by  their  office,  or  pretend  to  be  "  the  fait 
 "  of  the  earth,"  when  they  Main  their  character, 
 and  give  the  lie  to  their  profeffions  by  an  unfa- 
 voury practice,  are  profitable  to  no  purpofe,  and 
 render  themfelves  intirely  contemptible,  they  are 
 the  abomination  of  good  men,  and  are  undervalued 
 and  hated  even  by  the  bad.  It  is  obfervable,  that 
 iinners  who  can  feel  a  relifh  and  take  pleafure  in 
 the  vices  of  their  fellows  who  never  pretended 
 to  holinefs,  are  yet  ordinarily  found  to  be- 
 hold, with  an  abhorrence  and  fcorn,  impurity 
 in  thofe  that  are  clothed  with  a  facred  character. 
 And,  indeed,  in  general,  a  holy  office  and  a 
 diffolute  life,  or  loud  profeffions  of  religion  and 
 yet  a  covetous  falfe  or  unclean  temper,  make 
 fuch  an  ugly  and  monftrous  figure,  that  profane 
 
 tranf- 
 
Matthew  v.  455 
 
 tranfgreflbrs  themfelves  are  frighted  thereby  and 
 abominate  it.  And  may  all  of  us  "  who  name 
 "  the  holy  name  of  Chrift,"  and  ought,  by  a 
 pious  and  pure  converfation,  to  be  in  our  feveral 
 ftations  "  the  fait  of  the  earth/'  think  upon 
 that  great  and  awful  day,  when  the  Redeemer  of 
 men  (hall  caft  out  and  tread  under  foot  any  of  us 
 who  now  lofe  our  favour  ;  when,  tho'  they  may 
 now  impofe  upon  men,  every  lurking  vice  of  the 
 hypocrite  (hall  be  dragged  out:  and  when  rot- 
 tennefs  and  deformity,  our  infipid  and  putrifying 
 fores  will  be  laid  fully  open,  what  fhame  will 
 then  cover  our  fouls?  And  how  will  every  mem- 
 ber of  that  folemn  and  numerous  ailembly  put  us 
 to  a  blufh,  that  mall  laft  to  eternity,  and  look  us 
 ever  out  of  countenance?  The  unfavoury  (hall 
 be  troden  under  foot  by  devils  and  men,  become 
 the  fcorn  of  thefe  impure  fpirits,  and  the  reproach 
 of  our  own  conferences  which  mall  then  twit  and 
 upbraid  us.  May  the  coniideration  of  thefe  things 
 ftiil  engage  us  u  to  have  fait  in  ourfelves." 
 
 XIV.  "  Ye  are  the  light  of  the  world.  Achy 
 "  that  is  fet  on  a  hill,  cannot  be  hid." 
 
 tc  Ye  are  the  light  of  the  world."  The  import 
 of  this  metaphor  is  plain  enough;  they  were  appoin- 
 ted to  make  manifeft  the  doctrine  of  Chrifr,  and 
 publifh  abroad  that  joyful  found  by  which  life 
 and  immortality  were  brought  to  light;  they 
 were  to  inftruft  fooiifh  finners,  who  were  over- 
 whelmed with  ignorance  and  error;  and  to  fhew 
 the  way  to  the  kingdom  of  righteoufnefs  and 
 joy  unto  a  blind  world,  who  were  wandering  into 
 by-paths  of  deftruc~rion,  and  fatally  miftook  pe- 
 riihing  empty  nothings  for  real  pleafures  :  they 
 were  to  pull  off  the  falfe  vizard  from  iin,  where- 
 by it  charmed  and  enchanted  tranfgreflbrs  into 
 their  fouls  ruin,  and  to  (hew  them  its  native  poi- 
 
 fon 
 
456  Lecture  IV. 
 
 fon  and  deformity  ;  and  were  to  fet  in  a  true  light 
 the  beauties  and  excellency  of  religion,  and  (hew 
 it  to  be  infinitely  amiable  and  profitable  unto  all 
 things  :  they  were  to  clear  the  under  (landings  of 
 men  from  the  clouds  of  darknefs  which  hung  over 
 their  minds,  and  caufed  them  to  err  j  to  teach 
 them  their  duty  and  intereft,  that  an  ungoverned 
 Jicentioufnefs  was  no  valuable  freedom,  and  that 
 the  fervice  of  God  was  the  trueft  liberty.  And 
 as  the  blind  world  looked  only  unto  the  things 
 which  are  prefent  and  fenfible,  without  going 
 further;  (o  the  apoftles  were  to  bring  4<  immor- 
 iC  tality  to  light/'  to  light  mankind  into  the  in- 
 vifible  world,  and  let  them  fee  the  incomparable 
 excellency  of  the  heavenly  crown,  and  alfo  the 
 4C  horrors  of  the  bottomlefs  pit,"  and  the  terrors 
 4<  of  unquenchable  fire  and  fmoking  brimftone  :" 
 in  a  word,  they  were  to  caufe  the  glorious  gofpel 
 to  pierce  into  the  hearts  of  men,  and  to  teach  them 
 44  Chrift  the  way,  the  truth,  and  the  life.  This 
 is  the  acount  Paul  gives  of  his  commiilion,  Adts 
 26.  18.  that  he  was  fent  to  the  Gentiles,  "  to 
 46  open  their  eyes,  and  to  turn  them  from  dark- 
 4C  nefs  to  light."  This  may  be  alfo  in  fome 
 meafure  applied  to  all  Chriftians,  as  it  is,  Phil.  2« 
 15.  "  That  ye  may  be  blamelefs  and  harmlefs, 
 4C  the  fons  of  God,  without  rebuke,  in  the 
 4<  midft  of  a  crooked  and  perverfe  nation,  among 
 tc  whom  ye  fhine  as  lights  in  the  world  :"  and, 
 I  Theff.  5.  5.  "  We  are  all  the  children  of  the 
 44  light,  and  children  of  the  day."  Surely  the 
 confideration  hereof  ihould  engage  us  to  fhun  the 
 works  of  darknefs,  that  we  may  not  blemith  and 
 cloud  our  brightnefs,  but  "  keep  our  garments 
 44  white  and  unfpotted,"  and  make  them  (hine 
 with  "  the  beauties  of  hclinefs." 
 
 M  A  city  that  is  fet  on  a  hill,  cannot  be  hid." 
 The  fecurity  and  dignity  of  the  church  are  fre- 
 quently 
 
Matthew  v.  457 
 
 quently  fet  forth  by  a  city  :  hence  we  often  read 
 of  the  walls,  and  gates,  and  towers  of  tlvs  Je- 
 rufalem.  And  the  apoftles  are  here  likened  unto 
 *8  a  city  fet  on  a  hill,"  either  to  point  out  their  duty, 
 namely,  that  their  favoury  converfation,  their  pure 
 do&rine,  and  holy  practice,  (hould  be  as  confpi- 
 cuous  and  evident  to  the  world,  as  a  city  which 
 is  built  upon  an  eminence,  and  fo  expofed  to  the 
 view  of  all  about  it.  Or  it  may  contain  an  argu- 
 ment to  infpire  them  with  vigour  and  diligence 
 in  the  performance  of  their  office,  becaufe  they 
 could  not  now  be  concealed,  as  when  in  a  private 
 ftation  :  but  fince  they  were  to  propagate  a  ftrange 
 religion  through  the  world,  of  which  they  fpake 
 fo  many  glorious  things,  they  were  toexpecl:  that 
 the  eyes  of  every  perfon  would  be  fixed  on  them, 
 io  that  none  of  their  virtues  or  failings  could 
 poffibly  efcape  ;  fo  many,  who  prompted  by  cu- 
 riofity,  or  ftirred  up  by  envy  and  revenge,  and 
 animated  by  hatred  to  their  perfons  and  religion, 
 would  fo  narrowly  watch  all  their  motions  ;  and 
 therefore  the  difgrace  and  ignominy  of  their  mif- 
 behaviours,  would  be  univerfally  fpread  abroad, 
 as,  on  the  other  hand,  their  character  would  be- 
 come more  illuftrious,  and  they  be  crowned  with 
 greater  glory  and  fame,  by  a  pure  and  blamelefs 
 converfation. 
 
 We  would  all  confider,  that,  however  little  we 
 may  think  on  it,  every  one  of  us  is  fet  on  a  hill. 
 Heaven  and  hell  behold  us,  the  angels  look  down 
 with  deiight  upon  our  virtuous  actions,  and  thefe 
 done  in  fecret  have  enow  of  witnefles  to  raife  our 
 glory  when  God  fees  them  :  the  apoftate  angels 
 tuke  a  malicious  pleafure  in  feeing  us  foolifhly 
 ruining  our  fouls,  and  the  difgrace  and  infamy  of 
 our  fins  are,  or  one  day  will  be,  publifhed  to  all 
 the  legions  of  hell  and  the  armies  of  heaven. 
 
 Vol.  II.  U  XV.  <<  Nei- 
 
45<*  Lecture  IV. 
 
 XV'  cc  Neither  do  men  light  a  candle,  and 
 "  put  it  under  a  bufhel  ;  but  on  a  candle- 
 "  ftick,  and  it  giveth  light  unto  all  that  are 
 "  in  the  houfe." 
 In  this  verfe  our  Saviour  perfuades  his  difciples 
 to  be  as  extenfively  ufeful  as  they  could,  to  fcat- 
 ter  the  influences  of  their  light  through  the  whole 
 world,  and  to  fet  no  bounds  to  their  endeavours 
 in  promoting  the  eternal  interefts  of  others,  and 
 enlightening  them  with  the  knowledge  of  Chrift; 
 for  this  was  the  very  defign  of  their  office,  and 
 alfo  of  their  endowments  and  opportunities  :  and 
 then,  God  was,  as  it  were,  to  light  them,  by 
 bellowing  on  them  extraordinary  meafures  of 
 knowledge  and  grace,  and  by  enduing  them  with 
 divers  gifts  and  miracles,  and  other  qualities  that 
 might  fit  them  for  their  work  ;  and  it  would  be 
 every  way  as  incongruous  for  them  to  hide  thefe 
 talents,  and  not  make  a  fuitable  improvement  of 
 them,  as  it  would  be  ridiculous  for  a  candle  to  be 
 lighted,  and  then  fet  under  a  bufhel,  and  fo, 
 notwithftanding  of  its  burning  and  confuming, 
 the  houfe  remain  as  dark  as  ever. 
 
 XVI.  cc  Let  your  light  fo  fhine  before  men* 
 "   that  they  may  fee  your  good  works,  and 
 "  glorify  your  Father  which  is  in  heaven.'* 
 In  this  verfe,   which  hath  a  very  great  connexi- 
 on with  the  former,  we  have  an  important  duty 
 recommended  to  all  of  us.   By  men  here,  the  Jews 
 and  heathen,  amongir.  who  the  apoflles  had   oc- 
 cafion  to  converfe,  feem  to  be  immediately  under- 
 ftood  ;     though  what  is  here  enjoined  ought  not 
 be  to  reftraincd,  as  if  it  were  only  to  be  praflifed 
 With  regard  to  them.     It  is  evident  that  by  light 
 here,   the  doctrine  and   preaching  of  the  apoftl 
 arc  not  fo  much  intended  as  their  life   and   prac 
 
 tice 
 
Matthew  v.  459 
 
 tice,  their  good  works,  and  fuch  as  the  light  0* 
 nature  declares  good  and  honourable  :  fince  even 
 heathens  were  to  be  moved  by  them  to  think  wdl 
 of  Chriftianity.  Practice  is  generally  found  to  be 
 of  a  much  more  perfuafive  motive  than  argument- 
 ing  is  ;  and,  as  there  can  nothing  more  leflen  the 
 force  of  our  exhortations  than  our  not  being  in- 
 fluenced by  them  ourfelves,  fo  men  are  moft  likely 
 to  prevail  upon  others  by  fuch  reafonings  as  go- 
 vern their  own  affections  and  animate  their  life : 
 when  the  perfon  is  kindled  with  a  fire  of  divine 
 love  to  God  and  religion,  which  burns  within 
 his  breaft  and  Alines  in  his  life,  a  few  fparks  of 
 that  pure  flame  will  work  greater  effects  on  o- 
 thers  than  the  light  of  many  difcourfes  without 
 them.  And  accordingly,  this  one  principal  me- 
 thod whereby  the  apoftles  and  other  Chriftians  are 
 here  enjoined  to  propagate  their  religion,  namely, 
 by  (hewing  that,  while  they  recommended  the 
 blefiings  of  immortality,  and  infpired  their  hearers 
 with  a  contempt  of  the  world  and  its  pleasures, 
 they  themfelves  were  under  the  power  of  an  eter- 
 nal life,  and  were  mortified  to  the  lufts  of  the 
 fiefh  and  the  pride  of  vain  men  :  and  that  they 
 "  laid  no  burdens  upon  the  moulders  of  others, 
 cc  which  they  were  not  willing  to  bear  upon  their 
 *c  own;"  but  that,  while  they  preached  felt- 
 denial  and  the  crofs,  they  alfo  pra£tifed  patience 
 and  fubmiflion  under  the  lofs  of  all  things  for 
 Chrift's  fake.  And  thus  the  light  of  their^doc- 
 trine  fhone  before  men,  when  it  appeared  fo  quick 
 and  piercing,  as  to  penetrate  into  their  own  hearts 
 and  exert  itfelf  in  their  practice  :  hence  it  was  de* 
 monftrated  to  be  a  living  fpirit  and  not  a  dead 
 letter;  this  only  could  make  it  look  beautiful  and 
 glorious,  and  mine  with  an  uncommon  and  un- 
 fading luftre. 
 
 U  2  The 
 
460  .    Lecture  IV. 
 
 The  end  hereof  is  44  that  they  may  glorify  your 
 44  Father  which  is  in  heaven."  That  thus  men 
 may  acknowledge  the  power  of  his  religion,  and 
 be  forced  to  confefs  the  purity  of  his  fervants,  and 
 to  think  well  of  thefe  holy  principles  which  work 
 fo  noble  effects  upon  thefe  who  profefs  them  :  as 
 it  is,  i  Pet,  2.  12.  44  Having  your  converfation 
 44  honeft  among  the  Gentiles  ;  that  whereas  they 
 44  fpeak  againit  you  as  evil-doers,  they  may,  by 
 44  your  good  works,  which  they  (hall  behold, 
 44  glorify  God  in  the  day  of  vifitation."  And 
 principally,  "  that  they  may  glorify  your  hea- 
 "  venly  Father"  by  becoming  Chriftians  them- 
 felves,  and  engaging  in  the  fame  way  with  you. 
 And ,  I  am  fure,  a  pious  and  virtuous  life  is  the  moft 
 alluring  argument  to  this  purpofe,  and  thereadieft 
 way  to  gain  ground  upon  the  moft  favage  and 
 ftupid  creatures.  Let  this  be  one  method  we  may 
 all  take  to  propagate  our  religion,  and  gain  an  ac- 
 ceffion  to  the  party  we  are  embarked  in,  by  being 
 really  holy  ourfelves,  by  virtue,  patience,  f elf- 
 denial,  and  a  contempt  of  the  world  ;  and,  by  all 
 our  actions  and  aims,  to  {hew  that  we  afpire  af- 
 ter nobler  bleilings,  and  have  our  treafures  and 
 inheritance  in  heaven,  and  fo,  44  by  well-doing 
 fc;  to  put  to  (Hence  the  ignorance  of  foolifh  men." 
 
 ■XVII.   4C  Think  not  that  I  am  come  to  deftroy 
 V4   the  law  or  the  prophets  :   I  am  not   come 
 "   to  deftroy,  but  to  fulfil." 
 Our  bleffed  Saviour,   being  to  explain  and  vin- 
 dicate the   moral  law  from   the  falfe  and  narrow 
 gloiles  of  the  Scribes  and  Pharifees  at  fome  confide- 
 rable   length,   feems  to  give  us  this  and  the  three 
 wing  verfes  by  way  of  preface  thereto,  where- 
 in he  aiicris    the   immutability  and  blefleduefs  of 
 the   divine  law  ;     and  declares   the   falfhood   and 
 calumny  of  thofe  who  fu^gelted  that  he  had   the 
 
 lead 
 
Matthew  v.  461 
 
 leaft  defign  to  derogate  from  it.   He  aflurcs  them, 
 that,  whatever  they  might  fancy,  he  did  not  come 
 to  deftroy  it,  that  is,  either  to  break  it  in  his  own 
 practice;  or  encourage  others  to  do  fo  by  his  doc- 
 trine,  to  act  contrary  to  its  defign,  or  in  the  leaft 
 weaken   its   force   and    obligation.     The  law  is 
 ufed  in  a  great  variety  of  meanings  in  fcripture. 
 Sometimes  it   expreffes  the  whole  of  the  Jewift 
 oeconomy  complexly,    and  the  way  whereby  old- 
 teftament  faints  were  to  be  faved  :   and,   at  other 
 times,   it  points  out  to  us  the  ritual  and  ceremonial 
 part  in  particular  :    fometimes  it  defigns  legal   in 
 oppofition  to  gofpel  holinefs  :  and  then,  at  others, 
 it  fignifies  the  moral  law,    or  that  eternal  rule  of 
 righteoufnefs   which  fprings  from   the  purity  of 
 the  divine  nature,  and  fpreads  its  obligation  over 
 all  his  fubjects.      And  this  is  what  feems  to  be  di- 
 rectly intended  by  it  here,   in  its  being  that  law, 
 of  which  not  one  iota  could  ever  fail ;    that  law, 
 the  breaker  of  any  of  the  commandments  whereof 
 was  to  be  the  leaft  in  the  kingdom  of  heaven  ;  that 
 law  in  the  explaining  and  enforcing  whereof  almoft 
 the  whole  of  this  fermon  is  fpent  :    but  by  "  the 
 *4  law  and  the  prophets"    in  conjunction,   accor- 
 ing  to  the  ufual  acceptation    of  the  phrafe,  the 
 whole  of  the  cld-teftament  revelation  is  to  be  un- 
 derftood.      Now,  all  this  Chrift  came  to  fulfil,   to 
 perfect  and  fill  it  up,  and  accomplith  the  ends  of  it. 
 As  to   the    ceremonial  lav/,   it  might  eafily  be 
 made  out,  and   the   apoftle  to  the  Hebrews  hath 
 fully  done  it,    that  Mofes  and  the  prophets   have 
 given  evident   hints   that  it  was  only  a  figure  for 
 the  time  then  prefent,  which  was  to  ceafe  at  the 
 time  of  reformation  :   that  it  was  defigned  to  point 
 out  the  greater  and  better  things  of  a  nobler  dif- 
 penfation  ;  and  that  all  the  obfervances  of  it  were 
 no  more  than  fome  dark  (hades,  which  were  to  be 
 done  away  when  the  Meffiah  mould  give  the  per* 
 U    3  letting 
 
462  Lecture  IV. 
 
 feeding  ftroke  to  the  redemption  of  mankind. 
 And,  indeed,  I  think  it  is  fo  plain  to  every  conii- 
 dering  perfon,  that  the  inflitutions  of  the  Jewifh 
 law  were  in  themfelves  fo  childifh  and  trifling, 
 and  fo  utterly  unfit  to  purge  away  fins;  that,  for 
 example,  a  fatisfaction  fhould  be  made  to  an  in- 
 finitely holy  being  "  by  the  blood  of  bulls  and 
 Li  goats,"  was  fo  unworthy  of  his  wifdom  and 
 purity,  fo  little  manifefted  his  juftice,  orilluftrated 
 the  glory  of  his  government ;  the  laying  the  fins 
 of  the  people  on  the  head  of  a  bead,  and  then  fen- 
 ding it  to  the  wildernefs,  was  fo  palpably  grofs 
 and  ludicrous,  if  our  high  pried:  had  not  been 
 typified  thereby  -,  that,  I  think,  the  Jews  mud 
 have  firft  altogether  left  a  notion  of  their  God, 
 and  forgot  that  he  was,  before  they  could  fancy 
 that  there  never  was  to  be  a  change  of  the  Aaroni- 
 cai  law  and  priefthood.  If  this  law  had  not  been 
 at  length  abolifhed,  it  would  in  truth  have  been 
 deftroyed,  it  would  always  have  been  weak,  ufe- 
 Jefs  and  infignificant;  it  muft  ever  have  remained 
 the  law  of  a  carnal  commandment,  had  notChrift 
 fulfilled  it,  and  made  it  partake  of  the  power  of 
 an  endlefs  life  :  and  it  was  the  Mefliah  who  in- 
 fpired  it  with  fpirit  and  vigour,  and  gave  it  any 
 beauty  or  efficacy. 
 
 And  then,  as  to  the  moral  law,  as  Chrift  ful- 
 filled the  perfection  of  its  purity  in  his  own  perfon, 
 fo  nothing  in  his  doctrine  gives  the  fmalleft  en- 
 couragement to  any  degree  of  impiety  :  but,  at 
 the  fame  time  he  proclaims  the  mercy  and  blefiings 
 of  the  everlafting  covenant,  he  cries  aloud  to  all 
 men  to  depart  from  iniquity  ;  and,  while  he  ex- 
 alts the  glory  and  freedom  of  his  grace,  he  aifo 
 celebrates  "  the  beauties  of  holinefs;"  and  his 
 fufFerings  and  fatisfaction  were  the  brighteft  de- 
 monftration,  that  ever  was  given,  of  the  facred 
 authority  and  inviolablenefs  of  this  law. 
 
 XVIII.  "  For 
 
Matthew  v.  463 
 
 XVIII.  "  For  verily  I  fay  unto  you,  Till 
 11  heaven  and  earth  pafs,  one  jot  or  one 
 "  tittle  fhall  in  no  wife  pafs  from  the  law, 
 "  till  all  be  fulfilled." 
 In  this  verfe  our  Saviour  afTerts,  in  the  ftrongeft 
 terms,  the  certainty  and  firmnefs  of  this  law  in 
 all  its  purpofes,  and  he  introduces  it  with  the 
 greateft  folemnity,  "  For  verily  I  fay  unto  you, 
 "  till  heaven  and  earth  pafs  away."  The  per- 
 petuity of  any  thing  is  exprefled  by  comparing  it 
 to  the  (lability  of  the  heavenly  bodies;  thus,  Pfal. 
 89.  36.  "  His  feed  fhall  endure  for  ever,  and  his 
 cc  throne  as  the  fun  before  me,  it  (hall  be  efta- 
 "  blifhed  for  ever  as  the  moon  ;"  fo  that  the  plain 
 meaning  of  the  T.  irds  is,  that  the  law  fhould 
 never  pafs  away  :  which  is  more  fully  exprefled 
 by  our  Saviour,  Mark  13.  31.  "  Heaven  and 
 M  earth  fhall  pafs  away,  but  my  word  (hall  not 
 "  pafs  away."  Not  one  iota,  which  is  a  very 
 fmall  letter :  nor  one  tittle,  tepxi&i  this  word  is 
 ufed  by  the  Greeks  to  exprefs  a  piece  of  a  letter, 
 or  any  the  leaft  part  of  any  thing,  that  which  is 
 very  minute.  And  fo  it  denotes  to  us,  that  the 
 fmalleft  and  mod:  inconfiderable  part  of  the  law 
 had  an  unfhaken  firmnefs,  and  "  would  not  pafs 
 "   till  all  be  fulfilled." 
 
 May  we  feriouily  confider,  that  this  law  will 
 certainly  accomplifh  its  purpofes,  and,  if  it  do  not 
 govern  our  lives,  and  fway  us  to  holy  obedience, 
 it  will  infallibly  maintain  its  authority  by  the  exe- 
 cution of  its  threatnings.  What  infinite  mad- 
 nefs  is  it  for  us  to  flatter  ourfelves  that  they  will 
 not  take  effect,  and  amufe  our  fouls  into  hell  with 
 hopes  of  efcaping  them  ?  No,  "  God  is  not  man 
 "  that  he  fhould  lie,  nor  the  fon  of  man  that  he 
 "  fhould  repent:  hath  he  faid,  and  will  he  not 
 "  do  it?  hath  he  fpoken,  and  fhall  it  not  come 
 U  4  "to 
 
464     •  Lecture  IV. 
 
 M  to  pafs?"  Yes,  if  there  be  a  God  in  the  hea- 
 vens, and  if  his  infinite  underftanding  contain  e- 
 nough  of  knowledge,  he  will  drag  the  impenitent 
 breaker  of  this  law  out  of  his  lurking  place  :  and 
 if  his  mighty  arm  be  full  enough  of  power,  he  will 
 cruih  him  into  the  lowed  hells.  May  we  avoid 
 thefe  evils,  and  be  allured  by  the  promifes  of  this 
 law,  as  it  is  now  publifhed  to  us  in  the  gofpel^ 
 which  are  as  certain  as  its  threatnings.  There 
 {hall  not  one  tittle  of  the  heavenly  joys,  or  one 
 drop  of  the  rivers  of  immortal  pleafures,  pafs  a- 
 way  from  him  who  u  fears  God  and  keeps  his 
 44   Commandments." 
 
 XIX.  "  Whofoever  therefore. 
 
 *   *   *   * 
 
 ^:&&. 
 
 - 
 
 M»s 
 
 LECT- 
 
E     465    ] 
 
 LECTURE    V. 
 
 John    xvii, 
 
 14.  I  have  given  them  thy  word;  and  the 
 world  hath  hated  them,  becaufe  they  are 
 not  of  the  world,  even  as  I  am  not  of  the 
 tuorld. 
 
 1 5.  I  pray  not  that  thou  fhouldfl  take  them  out 
 of  the  world,  hut  that  thou  fhouldfl  keep 
 them  from  the  evil. 
 
 1  6.   T'hey  are  not  of  the  zuorld,  even  as  I  am 
 
 not  of  the  zuorld. 
 
 1 7.  SanSiify  them  through  thy  truth  :  thy 
 word  is  truth. 
 
 1 8.  *As  thou  hafl  fent  me  into  the  world, 
 even  fo  have  I  alfo  fent  them  into  the  world. 
 
 19.  *And  for  their  fakes  I  fanclify  my  [elf, 
 that  they  alfo  might  be  fanilified through  the 
 truth. 
 
 20.  Neither  pray  I  for  thefe  alone,  but  for 
 them  alfo  which  fhall  believe  on  me  through 
 their*word. 
 
 2  I .   That  they  all  may  be  one,  as  thou,  Father, 
 
 art  in  me,  and  I  in  thee  :  that  they  alfo  may 
 be  one  in  us  :  that  the  world  may  believe 
 that  thou  hafl  fent  7iie. 
 22.  *And  the  glory  which  thou  gavefl  me,  I 
 have  given  them:  that  they  may  be  one,  even 
 as  we  art  oije. 
 
 U  5  23.  / 
 
^66  Lecture  V. 
 
 23.  I  in  them,  and  thou  in  me,  that  they  may 
 be  made  perfect  in  one,  and  that  the  world 
 may  know  that  thou  hafl  fent  vie,  and  haft 
 loved  them,  as  thou  baft  loved  me. 
 
 24.  Father,  I  will  that  they  alfo  whom  thou 
 hafl  given  me,  be  with  me  zvhere  I  am  ; 
 that  they  may  behold  my  glory  which  thou 
 hafl  given  me :  for  thou  lovedfl  me  before 
 the  foundation  of  the  world. 
 
 ly  O  righteous  Father,  the  world  bath  not 
 known  thee:  but  I  have  known  thee,  and 
 thefe  have  known  that  thou  hafl  fent  me. 
 
 26.  jlndlhave  declared  unto  them  thy  name, 
 and  will  declare  it :  that  the  love  zvhere- 
 with  thou  hafl  loved  me,  may  be  in  them, 
 and  I  in  them. 
 
 HAD  occafion  in  another  place  to  explain  the 
 former  part  of  this  chapter  •,  and  fhail  at 
 this  time,  through  divine  afliftance,  difcourfe 
 upon  what  I  have  now  read,  and  endeavour* 
 from  a  view  of  it,  to  animate  us  to  the  love  of 
 our  Saviour,  and  endear  to  our  fouls  univerfal  ho- 
 lincfj  of  life,  which  is  the  diftinguifhing  glory 
 of  a  Chriilian,  and  is  abfolutely  neceflary  to  his 
 feeing  God.  It  is  a  part  of  the  dying  difcourfes 
 of  our  blefled  Redeemer,  which  are  fo  big  with 
 companion  to  rebellious  finners  ;  and  contain  fo 
 much  heavenly  fuel,  that  ought  to  kindle  a  grate- 
 ful flame  of  divine  love  to  him  in  our  hearts : 
 they  were  delivered  to  his  difciples  a  (hort  time 
 :c  he  gave  the  brighteft  proof  of  the  tendered 
 bowels  for  us,  by  tc  offering  himfelf  a  facrifice  for 
 "  our  fins,  and  becoming  obedient  to  that  death 
 
 "   which 
 *  The  Lecture  upon  the  foil  part  of  this  chapter  is  lofh 
 
John    xvii.  367 
 
 c*  which  brought  life  and  immortality  to  light" 
 amongft  men. 
 
 This  chapter  confifts  of  ardent  prayers  to  God 
 his  Father.  Firft,  for  himfelf,  that  he  would  not 
 forfake  him  in  the  hardeft  part  of  the  mediatorial 
 work,  which  was  now  approaching  ;  but  might 
 "  in  that  hour  glorify  him,"  by  affording  him  all 
 thefe  fupports  and  afliftances  which  were  neceffary 
 for  the  triumphing  over  his  enemies,  and  behaving 
 every  way  fuitable  to  the  honour  of  his  character 
 as  Redeemer  of  men,  in  couragioufly  "  cndur- 
 44  ing  the  crofs  and  defpifing  the  (hame:"  and 
 then,  upon  the  allured  profpect  of  his  being  e- 
 nabled  thus  to  finifh  the  work  which  his  Father 
 had  given  him  to  do,  he  begs  that  he  might 
 44  glorify  him  with  that  exalted  glory  which  he 
 44  enjoyed  with  him  before  the  world  was."  And 
 this  from  the  beginning  to  the  6th  verfe,  or  rather 
 to  the  gth,  for  thefe  three  verfes  may  be  either 
 conlidered  as  arguments  to  enforce  the  petitions 
 put  up  for  himfelf,  or  to  back  thofe  which  he  af- 
 terwards offers  for  his  difciples. 
 
 From  the  9th  verfe,  to  the  end  of  the  chapter, 
 which  finifties  this  divine  difcourfe,  we  have  fe- 
 veral  bleffings  and  graces  which  our  Lord  prays 
 for  in  behalf  of  his  difciples,  who  were  now  to  be 
 deprived  of  the  prefence  of  him  their  chiefeft  joy. 
 He  was  to  fuffer,  and  then  to  be  caught  up  to  the 
 fulnefs  of  it  in  heaven  ;  and  leave  them  behind 
 in  a  valley  of  tears,  where  forrows  and  woe  have 
 their  doleful  habitation  upon  a  boifterous  unfet- 
 tled  ocean,  where  ftorms  rage,  and  the  roaring 
 billows  of  perfccution  would  be  ready  to  fwallow 
 them  up,  and  keep  them  in  continual  hazard  of 
 M  making  fhipwrack  of  their  faith."  And  when 
 they  were  thus  to  encounter  fo  many  formidable 
 enemies  of  their  fouls,  and  at  the  fame  time  to  want 
 their  captain,    who   ufed  to  lead  them  on  to  the 
 
 battle, 
 
468  Lecture  VI 
 
 battle,  and  carry  them  off  victorious,  who  enliven- 
 ed them  in  their  fpiritual  warfare  by  his  powerful 
 prefence,  and  infpired  them  with  courage  and 
 hope :  in  thefe  circumftances,  the  lover  of  fouls 
 knew  they  flood  in  need  to  be  aflifted  by  extraor- 
 dinary meafures  of  conduct  and  refolution  ;  and 
 therefore  he,  with  the  utmoft  affection,  recom- 
 mends them  to  the  care  and  protection  of  his  God 
 and  Father,  who  "  heard  him  always."  And 
 fincehe  had  his  own  inconceivable  fufferings  in  fo 
 near  a  profpect,  and  yet  proved  fo  mindful  of  the 
 glory  and  happinefs  of  his  followers,  how  ought  the 
 meditation  hereof  to  make  his  love  burn  within 
 us,  and  fix  us  to  his  fervice?  And  hence,  we 
 fhould  be  animated  in  oui^Chriftian  fight  againft 
 a  deceitful  devil  and  an  enfnaring  world,  and  un- 
 wearied maintain  an  invincible  refolution  ;  be- 
 caufe  we  have  an  intereft  in  fuch  powerful  inter- 
 ceflion,  and  have  an  advocate  to  plead  our  caufe 
 who  always  prevails.  O  that  we  were  but  wil- 
 ling and  obedient  !  To  enforce  thefe  petitions, 
 our  Saviour  ufes  feveral  arguments,  one  or  two 
 of  which  are  contained  in  the  14th  verfe. 
 
 XIV.  cc  I  have  given  them  thy  word,  and  the 
 M  world  hath  hated  them,  becaufe  they  are 
 fcC  not  of  the  world,  even  as  lam  not  of  the 
 "  world/' 
 
 M  I  have  given  them  thy  word/'  fays  our  Lord. 
 He  had  publifhed  to  them  the  gofpel,  which  con- 
 tained the  whole  counfel  of  God,  and  they  had 
 chcarfully  embraced  it  :  for  fo  much  we  mult 
 understand  by  this  phrafe,  as  it  is  more  fully  ex- 
 preffed  in  the  8th  verfe,  c;  For  I  have  given  to 
 "  them  the  words  which  thou  gaveft  me,  and 
 ct  they  h.;ve  received  them  :"  he  had  convinced 
 them  of  his  divine  mifTion,  and  of  the  other  truths 
 ©f  Cbriffianity,  perfuaded  them  to  the  practice 
 
 of 
 
John  xvii.  469 
 
 of  all  the  duties  of  univerfal  holinefs,  and  alfa 
 given  them  the  noble  hopes  of  its  glorious  pro- 
 mifes.  And  fince  he  was  the  Word  of  God  him- 
 felf,  it  was  highly  reafonable  that  he  fhould  fup- 
 port  thofe  who  had  hearkened  to  his  voice,  and 
 trufted  to  his  promifes ;  and  fhould,  both  by 
 powerful  afliftances  of  his  fpirit,  and  fome  drops 
 of  joy  let  fall  from  the  rivers  of  pleafures,  encou- 
 rage and  diredl  them  in  his  own  work,  efpecially 
 when,  in  the  fecond  place,  they  were  thereby  ex- 
 pofed  to  peculiar  difadvantages,  "  and  the  world 
 §<  hath  hated  them,  becaule  they  are  not  of  the 
 "   world,  even  as  I  am  not  of  the  world.5' 
 
 It  was  one  great  article  of  Chriftianity,  for  it9 
 followers,  even  while  living  upon  earth  in  the 
 midftof  a  vain  converfation,  furrounded  with  its 
 votaries  and  enticed  by  its  charms,  yet  to  be  fe- 
 parated  from  it,  and  remain  under  as  few  ties  to 
 any  of  its  concerns  as  a  pilgrim  and  ftranger, 
 who,  for  a  fliort  time,  travels  in  a  foreign  coun- 
 try, and  then  haftens  home  to  his  own.  And,  in- 
 deed, this  is  in  all  ages  an  illuftrious  part  of  a 
 Chriftian's  character,  not  only  where  the  world 
 about  them,  as  in  the  apoftles  cafe,  were  zea- 
 lous in  a  different  religion  ;  but  even  when  they 
 in  words  profefs  the  true  one.  The  fubjects  of 
 the  Meffiah  are  not  of  this  world,  being  moved 
 by  views  and  deiigns  quite  different  from  theirs  : 
 they  have  no  reliih  of  its  pleafures,  nor  efteem  of 
 its  offers,  they  trample  upon  its  perifhing  vanities, 
 and  are  not  captivated  by  the  falfe  luftre  of  its  de- 
 ceitful allurements,  riches,  profits,  and  honours; 
 and  tho'  thefe  are  the  marks  which  the  world  keep 
 always  in  their  eye,  and  which  are  grafped  after 
 fo  eagerly,  and  climbed  up  to  by  fo  much  ambiti- 
 ous toil,  yet  they  are  none  of  the  objects  of  thefr 
 wifhes,  and  have  little  influence  on  their  life  ; 
 they  foar  aloof  above  them,  towards  nobler  hopes 
 
 of 
 
470  Lecture  V. 
 
 of  bleflings  that  (hall  never  have  an  end  :  the 
 joys  of  another  life,  the  favour  of  God,  and  the 
 honours  of  immortality,  things  which  the  world 
 are  igorant  of  and  banifh  from  their  thoughts, 
 are  the  fubject  of  their  moft  endeared  meditations, 
 and  exhauft  all  their  defire.  And,  as  a  confe- 
 quence  of  thefe,  they  muft  purfue  different  mea- 
 fures,  and  follow  a  conduct  of  life  intirely  dis- 
 agreeable to  thofe  which  the  world  take  to  attain 
 their  ends.  The  arts  of  cunning  and  trick,  flat- 
 tery and  carefling  of  the  rich  and  great,  are  no 
 part  of  their  politicks:  they  abhor  an  ungenerous 
 diflimulation,  though  it  may  advance  their  con- 
 cealed ends  ;  and  fcorn  to  depart  from  their  duty, 
 and  hazard  the  favour  of  God  to  pleafe  men,  and 
 raife  their  temporal  interefts.  So  that,  you  fee, 
 the  followers  of  Chrift  "  were  not  of  this  world," 
 and  had  as  little  concern  in  its  affairs  as  a  ftranger 
 has  in  the  intrigues  of  a  court,  which  he  looks  at 
 only  for  a  day  and  fees  it  no  more ;  and,  upon 
 this  account,   "   they  were  hated  by  the  world." 
 
 I  mail  now  only  confider  this  verfe  as  it  regards 
 Christians  in  general,  who  had  all  a  (hare  in  thefe 
 prayers,  which,  as  we  fee  from  the  20th  verfe, 
 were  put  up  "  for  them  alfo  which  (hall  believe 
 "  in  him"  through  the  wTorld  :  and  as  to  what 
 regards  the  apoftles  in  particular,  it  may  be  brought 
 in  better  when  explaining  the  1 8th  verfe.  And, 
 indeed,  befide  the  cafe  of  open  perfecution,  true 
 religion  always  expofes  thefe  who  dedicate  their 
 lives  to  its  fervice,  unto  the  contempt  and  hatred 
 of  a  foolifh  world,  which  defpifes  them  as  weak 
 and  credulous,  in  trufting  their  happinefs  to  an 
 unfeen  ftate  ;  abhors  them  as  fowr  and  rigid,  in 
 refilling  the  prevailing  force  of  univerfal  corrupt!- 
 en,  and  (hewing  no  regard  to  famionable  wicked- 
 nefs  -,  and  is  ready  to  cenfure  them  as  hypocrites, 
 and  only  vain  pretenders  to  be  guided  by  what  hath 
 
 little 
 
John  xvii.  471 
 
 little  real  influence  upon  their  lives.  The  world 
 cannot  endure  thofe  who  are  a  continual  check  to 
 their  lufts  and  paflions,  whofe  purity  and  holinefs 
 reprove  their  fordid  pleafures,  and  put  to  the  blufh 
 their  debafed  delights ;  and  who,  by  their  de- 
 fpifing  the  allurements  of  a  prefent  world,  declare 
 their  mean  thoughts  of  thefe  who  are  fo  foolifh 
 as  to  be  devoted  thereto :  and  this  naturally  in- 
 duces the  world  to  hate  thofe  who  purfue  fo  quite 
 oppofite  interefts ;  and  thus  contempt,  malicious 
 reproach,  fcorn  and  calumny,  with  the  other  en- 
 gines of  fecret  cruelty,  will  always  be  the  por- 
 tion of  the  followers  of  Jefus,  and  they  muft 
 expe£l  this  in  a  world  that  hates  them.  Now, 
 fince  they  fuffered  thefe  hardfliips  becaufe  of  their 
 embracing  the  word  which  he  had  given  them, 
 you  fee  how  ftrong  an  argument  arifes  hence,  in 
 favours  of  our  Lord's  prayers  in  behalf  of  his  dif- 
 ciples :  fince  there  could  be  nothing  more  rea- 
 sonable, than  that  God  (hould  gracioufly  bear  out 
 thofe,  who  were  for  his  fake  to  be  attacked  by 
 fo  many  enemies ;  efpecially  when  they  had  been 
 perfuaded  by  the  doctrine,  and  animated  by  the 
 example  of  his  own  Son,  that  they,  like  him, 
 "  fhould  not  be  of  the  world  j"  and  fo  the  ho- 
 nour of  God's  faithfulnefs  was  engaged  on  their 
 behalf. 
 
 XV.  "  I  pray  not  that  thou  fhouldft  take  them 
 u  out  of  the  world,  but  that   thou  fhouldft 
 "  keep  them  from  the  evil." 
 Here  our  Lord  illuftrates  the  nature  of  his  pe- 
 tition for  them.     Since  he  had  afferted   in   the 
 foregoing  verfe,    that  "  they  were   not  of  this 
 "  world,"  it  might  be  thought,  that  he  defigned 
 they  fhould  be  taken  out  of  this  valley  of  tears 
 and  fcene  of  vanity,  and  an  end  for  ever  put  to 
 their  forrows  and  dangers,  by  exalting  them  im- 
 
 medi- 
 
472  Lecture  V. 
 
 mediately  to  the  happy  regions  of  heavenly  peace 
 and  immortal  joy  :  but  this  was  not  his  prayer  -r 
 he  had  work  for  them  to  do,  which  made  their 
 continuing  fome  time  below  fit  and  neceflary  -y 
 they  muft  ftruggle  a  while  with  univerfal  corrup- 
 tion, that  they  might  be  inftruments  of  purifying 
 fuch  as  were  ordained  for  eternal  life  ;  and  en- 
 dure perfecution,  that  the  joyful  found  might  be 
 propagated  to  the  ends  of  the  earth  :  and,  though 
 4;  the  world  hated  them/'  they  were  not  inftant- 
 ly  to  leave  it ;  but  ftay  and  endeavour  to  promote 
 the  happinefs  of  their  enemies,  by  alluring  them 
 to  religion,  and  perfuading  them  to  be  wife  to 
 falvation.  And,  in  order  to  carry  on  thefe  no- 
 ble defigns,  our  Lord  does  not  beg  that  they 
 might  be  prefently  caught  up  to  heaven,  and  fet 
 above  the  woe  and  mifery  of  this  world  ;  but  that 
 tc  they  might  be  kept  from  the  evil,"  from  fin 
 which  is  the  greateft  of  evils,  the  molt  dangerous 
 and  the  moft  deformed  ;  that  they  might  be  pre- 
 ferved  pure  in  the  midft  of  fo  much  pollution  ; 
 and  be  enabled  without  fpot  to  maintain  the  glo- 
 rious character  of  his  fervants,  and  not  to  ble- 
 mith  their  office  by  any  cowardly  compliances 
 with  wickednefs  in  power,  or  by  departing  from 
 their  zeal  and  integrity,  but,  with  invincible  re- 
 folution  and  a  vigorous  faith,  to  imitate  their 
 mafter  in  "  enduring  the  crofs  and  defpifing  the 
 "  fhame," 
 
 XVI.  c;  They  are  not  of  the  world,  even  as 
 u  lam  hot  of  the  world." 
 
 Thefe  words  I  have  already  explained,  and 
 (hall  only  obferve  from  them,  that  you  fee  what 
 is  neceflary  before  we  can  be  Chriftians.  Alas  ! 
 how  fatal  miftakes  do  men  entertain  about  this 
 infinitely  important  concern  ?  and  how  eafily  are 
 they  flattered  into  a  belief  that  they  are  faithful 
 fubjects  of  the  Meffiah  ?    But  remember,  we  can 
 
 bave> 
 
John  xvii.  473 
 
 have  no  title  to  that  illuftrious  character  if  we  be 
 "  of  this  world,"  let  our  profeffions  of  religion 
 be  never  fo  loud  and  clamorous  5  if  we  purfue  the 
 fame  defigns,  and  have  likedefires  to  the  earthly- 
 minded  ;  if  we  are  in  love  with  its  vanities,  and 
 charmed  with  its  pomp  and  mew  ;  if  we  grafp 
 at  its  riches,  afpire  to  its  honours  as  eagerly  as 
 others  ;  if  we  court  its  efteem  and  applaufe,  and 
 be  ambitious,  vain  or  covetous  of  its  offers :  let 
 us  not  deceive  our  own  fouls,  we  can  never  be 
 the  fervants  of  him  who  "  was  not  of  this  world." 
 So  undoubted  is  this,  that  the  apoftle  hence  exhorts 
 us,  as  it  is,  1  John  2.  15.  M  Love  not  the  world, 
 c<  neither  the  things  that  are  in  the  world  :  if  a- 
 M  ny  man  love  the  world,  the  love  of  the  Father 
 i;  is  not  in  him."  But  may  God  give  us  this 
 evidence  of  our  Chriftianity,  while  we  live  here 
 below,  to  be  difengaged  from  its  delights,  and 
 deaf  to  its  charms  ;  with  a  noble  difdain  to  trample 
 upon  its  beft  offers ;  and,  being  infpired  by  the 
 power,  of  an  immortal  life,  to  manifeft,  in  all  our 
 defires  arsd  endeavours,  that  "  we  have  our  hopes 
 "  and  our  converfation  in  heaven,  whence  we 
 "  look  for  the  Saviour,  the  Lord  Jefus  Chrift ; 
 "  who  (hall  change  our  vile  body,  that  it  may 
 "  be  fafhioned  like  unto  his  glorious  body." 
 
 XVII.  "  Sanclify  them  through  thy  truth: 
 "  thy  word  is  truth," 
 
 Here  we  have  another  prayer  Chrift  makes  for 
 his  difciples.  "  Sanctifie  them  through  thy  truth," 
 advance  them  to  greater  degrees  of  grace  and  pu- 
 rity, fubdue  more  and  more  any  remaining  lufts 
 ai)d  paflions,  and  caufe  them  to  make  a  vigorous 
 progrefs  in  every  virtue  that  may  prove  an  orna- 
 ment to  their  Chriftianity.  But  I  think  this 
 prayer  refpects  immediately  the  apoftolical  cha- 
 radler  of  his  difciples  }  and  then  its  meaning  is, 
 
 that 
 
474  Lecture  V. 
 
 that  God,  by  a  plentiful  effufion  of  the  graces  of 
 his  Spirit,  might  feparate  them  from  the  world, 
 and  confecrate  them  wholly  to  his  fervice  :  this 
 way  the  word  is  frequently  taken,  fo  God  fpeaks 
 to  Jeremiah,  Jer.  I.  5.  "  Before  I  formed  thee 
 "  in  the  belly,  I  knew  thee:  and  before  thou 
 <{  earned:  forth  out  of  the  womb,  I  fa  notified  thee, 
 4 '  and  I  ordained  thee  a  prophet  unto  the  nations." 
 And  God  commands  Mofes,  Exod.  29.  1.  to 
 hallow  or  fanctify  Aaron  and  his  fons  to  the 
 priefts  office.  This  petition  alfo  principally  in- 
 tends their  being  endued  with  all  thefe  qualifica- 
 tions that  were  neceilary  for  Co  excellent  and  dif- 
 ficult a  work  as  they  were  defined  to  promote  ; 
 an  invincible  courage,  that  they  might  t;  refitt 
 ';•  to  blood,  driving  againft  fin*"  a  temper  ex- 
 alted above  the  honours  or  pieafures  of  life,  that 
 they  might  not  be  entangled  by  the  world,  or  ful- 
 ly their  character  by  turning  afide  to  the  purfuit 
 of  it  j  that  they  might  be  endued  with  that  pure 
 and  peaceable  wifdom,  which  is  fo  amiable  an 
 excellency,  and  is  fo  winning  upon  all  men  ;  and 
 might  be  purified  from  irregular  pafiion?,  than 
 which  nothing  could  more  obftrucT:  their  work, 
 and  render  their  exhortations  ineffectual ;  and,  in 
 a  word,  that  God  would  crown  them  with  <\n 
 unfhiken  perfeverance  in  their  duty,  that  fo  they 
 might  prove  truly  ufeful,  and  M  finiih  their  courle 
 "  with  joy." 
 
 And  Chrift  prays,  that  they  might  be  thus 
 "  fanctified  through  his  truth."  This  word  may 
 here  be  taken  for  God's  fidelity  and  veracity  : 
 and  in  that  view  of  it,  our  Lord  lays  claim  to 
 the  promifes  which  the  Father  had  made  him, 
 and  particularly  of  his  protection  and  grace  to- 
 ward his  followers,  now  when  they  were  about 
 to  be  deprived  of  their  Saviour's  more  immediate 
 diredtion  and  afiiftances.     But  there  feems  to  me 
 
 fur- 
 
John  xvii.  475 
 
 further  to  be  a  peculiar  beauty  and  force  in  this 
 expreffion  :  in  the  fourteenth  verfe,  Chrift  tells, 
 that  "  he  had  given  them  God's  word,"  which 
 is  plainly  the  fame  with  truth  here  ;  that  they  had 
 received  it,  which  would  prove  the  fource  of 
 their  troubles,  and  the  hatred  of  the  world  :  now 
 he  in  this  prays  that  this  fame  word  might  be 
 the  means  of  fanitifying,  encouraging  and  fup- 
 porting  them  in  their  apoftlefliip ;  that  the  love 
 and  power  of  a  Redeemer,  fhining  with  fo  much 
 brightnefs  in  it,  might  allure  their  fouls,  to  their 
 matter,  and  keep  them  conftant  in  his  fervice  ; 
 and  that  they  might  be  animated  in  the  midft  of 
 hazards  and  terrors,  from  "  the  joy  it  fet  before 
 "  them,"  and  be  incited  by  the  power  of  its 
 glorious  promifes  to  prefs  through  death  and  eve- 
 ry danger. 
 
 And  then  he  very  emphatically  adds,  "  thy 
 44  word  is  truth,"  purified  from  the  leaft  remain 
 or  deceit,  without  any  dregs  of  diffimulation  or 
 flattery  :  all  its  pleafures  are  infinitely  real,  and 
 its  gain  aflured.  And  it  was  this  truth  which 
 gave  his  word  fpirit  and  life,  and  made  it  effec- 
 tual. In  the  cafe  of  the  apoftles,  it  was  the  in- 
 fallible truth  of  the  word  which  Chrift  had  given 
 them,  with  all  its  promifes  and  the  certainty  of 
 a  blefied  immortality,  which  quickned  their  hopes, 
 and  made  them  trample  on  the  world,  and  re- 
 main fteady  and  unmoved  either  by  its  favours  or 
 frowns. 
 
 XVIII.  cc  As  thou  haft  fent  me  into  the  world, 
 44  even  fo  have  I  alfo  fent  them  into  the 
 44  world." 
 Here  we   have  an  argument  to  enforce  this 
 prayer  for  his  apoftles,  taken  from  the  nature  and 
 ends  of  their  miflion.     The  defign  of  Chrift's  ta- 
 bernacling amongft  men,  was  to  glorify  the  grace 
 
 of 
 
47^  Lecture  V. 
 
 of  God   in  the  falvation  of  Tinners,  to  overturn 
 the  kingdom  of  Satan,  and  deftroy  all  his  works, 
 to  reduce  men  to  the  obedience  of  their  lawful 
 fovereign,  and,  both  by   his  preaching  and  un- 
 tainted holinefs,   to  engage  them  to  religion   and 
 to  go  on  in  the  paths  of~the  divine  life.     Now, 
 he  alfo  fent  his  apoftles  into  the  world  to  promote 
 the  fame  ends,   and  their  office  was  fupported  by 
 the  fame   authority  with  his  own.      And  though 
 there  was  an  infinite  difference  betwixt  the  work 
 of  him  who  was  to  redeem    men  by  his   blood, 
 and  conquer  them  by  his  power,   and  theirs  who 
 could  only  be  helpers  of  their  joy  ;    he  was  fent 
 into  the  world  to   "  bring  in  an  everlaiting  rigb- 
 c<  teoufnefs,"  and   they  could   do  no   more   but 
 publifh  it:    yet,   they  were  the  fame   as  to  the 
 force  of  Chrift's  argument  \   for  it  was  reafonabie 
 the  Father  fhould  pour  down  upon   the  apoftles 
 the  graces  of  that  Spirit,  whereby  "  he  was  a- 
 4<  nointed  v/ithout  meafure,"    fince   they  were 
 to  be  employed  by  the  fame  authority,    for   the 
 fame  purpofes,  and  muft  encounter  with  the  like 
 difficulties.     Chrift  fent  them  out  to  the  world  to 
 attack  prevailing  wickednefs,    and  fpread  a  new 
 religion  through  the  earth  that  was   bigottcd    in 
 idolatry  ;   they  were  to  grapple  with  the  fophiitry 
 of  the  philofophers,   the  cunning  of  the  politician, 
 yea,  to  combate  the  power  and  triumphs  of  the 
 Roman  empire  :    for  wickednefs  and  idolatry  had 
 poiTefTed  the  throne,    and   diffufed   themfelves  a- 
 mongft  the  people  ;  fo  that  the  whole  world  were 
 their  enemies  and  hated  them  :   afflictions,  fcorn, 
 perfections,   the  lufts  and  paffions  of  men,  and 
 the  bewitching  charms  of  fin,   all  ftrengthcned  the 
 armies  of  the  aliens.    Now  to  put  thefe  to  flight, 
 and  prove  victorious,  certainly  made  it  neceflary 
 for  the  Father  to  hear  our  Lord's  petition  in  be- 
 half of  his  difciples,  by  fanclifying  them  through 
 
 "  the 
 
John  xvii.  -   477 
 
 <c  the  truth:"  which  Chrift  urges,  in  the  follow- 
 ing verfe,  by  another  powerful  argument,  taken 
 from  the  end  of  his  own  million,  and  feparation 
 to  the  mediatorial  work. 
 
 XIX.  "  And  for  their  fakes  I  fanclify  myfelf, 
 "  that  they  alfo  might  be  fanctified  through 
 c<  the  truth." 
 
 "  And  for  their  fakes  I  fan&ify  myfelf."  This 
 was  the  reafon  of  my  being  feparated  and  dedi- 
 cated  to  the  work  of  Redeemer,    that  I   might 
 purchafe  for  finners  every  grace  to   enable  them 
 to  perfevere  in  religion,  perform  the  hardeft  du- 
 ty, and  furmount  the  greateft  danger,  and  ever 
 go  in  the  brightnefs  of  God's  ftrength,    to  love 
 and  to  ferve  him,  and  be  altogether  purified  and 
 fan&ified  through  the  truth.     "  He  afcended  on 
 4C  high,  led  captivity  captive,  and  received  gifts 
 "  for  men,    even  for  the  rebellious;    that  God 
 <fi  the  Lord  might  dwell  amongft  them."     But 
 Chrift's  here  "  fandtifying  himfelf,"  feems  par- 
 ticularly to  relate  to  his  lc  offering  his  foul  a  fa- 
 "  crifice  for  fin,"   whereby  he  obtained  eternal 
 redemption  for  us  :    and  agreeably  hereto  the  a- 
 poftle  mentions  this  end  of  our  Lord's  death,  Heb. 
 io.  9,  10.   when  "  in  facrifices  and  burnt-offer- 
 4C  ingsGod  could  take  no  pleafure,  then  he  faid, 
 "  Lo,  I  come  to  do  thy  will,   O  God  :    by   the 
 6C  which  will  we  are  fanctified,  through  the  offer- 
 **  ing  of  the  body  of  Jefus  Chrift  once  for  all.3' 
 And  feeing  what  Chrift  here  prayed  was  the  very 
 defign  of  his  coming  to  the  world,  I  need  not  in- 
 fift   in   (lie wing,    how   ftrong  an  argument   this 
 was  to  back  his  petition,   it  is  fo  plain  :    and,  I 
 am  fure,   that  if  this  was  a  reafon  why  God  mould 
 fanilifie  the  difciples  through  the  trvuth,  it  ought 
 to  be  a  prevailing  motive  to  engage  us   to  aban- 
 don the  pollution  of  a  iinful  world,  tad  be  puri- 
 fied 
 
478  Lecture  V. 
 
 fied  from  all  the  dregs  of  iniquity.;  by  indulging 
 which,  we  "  trample  upon  the  blood  of  a  Savi- 
 M  our,"  and  oppofe  thediredt  ends  of  his  c<  taber- 
 Xi  nacling  amongft  men." 
 
 XX.  "  Neither  pray  I  for   thefe  alone,    but 
 "  for  them  alfo  which  fhall  believe  on  me 
 "  through  their  word." 
 In  this  verfe  he  lays  down  an  allured  ground 
 of  comfort,  to  all  who  fhould  be  willing  in  after 
 ages  through  the  world  to  believe  the  gofpel  and 
 obey  it.     Though  there  might,  in  fome  of  thefe 
 petitions,  be  a  fpecial  regard  had  to  the  apoftles  ' 
 in  the  difcharge  of  their  office,  yet,  our  Lord's 
 views  were  not  fo  narrow  and  confined,  he  had 
 the  falvation  and  happinefs  of  all  that  fhould  be- 
 come his  faithful  followers  in  his  eye  :    how  ex- 
 tenfive  was    his   concern    and    dying  affection  i 
 None  who  love  him,  or  {hall  ever  be  engaged  by 
 the  gofpel  to  give  him   their  hearts,    but  had   a 
 ihare  in  thefe  effectual  prayers,  as  they  have  now 
 in  his  powerful  interceffion.     With  what  pleafure 
 may  we,  when  attacked  by  enemies  to  our  hap- 
 pinefs and  glory  which  we  are  unable  to  combate^, 
 when  furrounded   by  bewitching  temptations  or 
 frighted  by  the  terrors  of  perfecution,  "  flee  to 
 "  this  ftrong  hold,"  and  with  joy  meditate  upon 
 this  noble  argument  of  hope?    With  what  cou- 
 rage ana  boldnefs  may  we  addrefs  the  throne  of 
 grace,  that  God  would  fubdue  the  remains  of  our 
 corruptions,  beautify  us  more  and  more  with  the 
 ornaments  of  innocence,    crown    us  with    new 
 triumphs  over  any  rebellious  thought  and  irre- 
 gular defire,  and  fupport  us  with  his  everlafting 
 arms,  till  we  be  feated  in  the  kingdom  of  our  Fa- 
 ther, without  any  more  hazard  of  falling  from  our 
 honour,  or  wandering  from  our  way  ;    when  we 
 can  plead,  not  only  that  he  would  hearken  to  our 
 
 defines 
 
John  xvii.  479 
 
 defires  which  are  fo  languifhing  and  imperfeft, 
 but  that  he  would  anfwer  thefe  the  prayers  of 
 his  beloved  Son  who  always  pleafed  him  ?  And 
 this  very  prayer  of  Chrift,  which  he  put  up  for 
 us,  if  we  believe  in  his  name,  fhould  be  improv- 
 ed by  us  as  the  chief  argument  of  our  hope  and 
 acceptance. 
 
 XXI.  "  That  they  all  may  be  one,  as  thou, 
 "  Father,  art  in  me,  and  I  in  thee  ;  that 
 "  they  alio  may  be  one  in  us :  that  the  world 
 "  may  believe  that  thou  haft  fent  me." 
 
 This  and  the  two  following  verfes  contain  a 
 fubjeft  of  the  greateft  importance  to  us,  a  full 
 explication  whereof  would  draw  out  this  difcourfe 
 to  too  great  a  length  :  I  fhaJl  therefore,  that  I 
 may  not  encroach  on  your  time,  mention  only  a 
 few  of  thefe  things  which  might  be  faid  upon  it. 
 
 Some  interpreters  think  that  the  onenefs,  which 
 .Chrift  here  fo  earneftly  prays  might  prevail  a- 
 mongft  his  followers,  is  not  to  be  underftood  fo 
 much  of  love  and  affe£lion  to  one  another,  and 
 an  harmonious  concord  amongft  themfelves;  but 
 of  their  union,  by  a  common  participation  of  the 
 fame  fpirit  of  the  Father  and  Son,  which  he  begs 
 might  be  poured  out  upon  them :  and  that  this 
 refpecSts,  in  particular,  the  apoftles  being  endued 
 with  the  gift  of  working  miracles,  as  Chrift  did 
 through  the  fame  holy  fpirit,  which  was  remark- 
 ably accomplifhed  at  the  down-pouring  of  the 
 Holy  Ghoft  after  our  Saviour's  refurre&ion  -, 
 which  made  them  all  one,  by  the  fame  fpirit  of 
 Chri'ft's  working  in  and  infpiring  them.  And 
 this  they  think  is  fully  proved  from  John  14.  20. 
 where,  fpeaking  of  fending  the  Comforter  to 
 them,  Chrift  fays,  "  at  that  day  ye  fhall  know," 
 namely,  fay  they,  by  your  power  to  work  mi- 
 racles, 
 
480  Lecture  V. 
 
 racles,  "  that  I  am  in  my  Father,  and  you  in 
 *c  me,  and  I  in  you." 
 
 But,  though  there  be  no  neceffity  of  excluding 
 this  altogether,  yet  there  are  many  reafons  for 
 believing  that  the  mutual  charity  of  Chriftians 
 towards  one  another,  and  their  harmony  and 
 concord,  are  here  comprehended,  if  not  princi- 
 pally defigned  :  fuch  as,  the  excellency  of  that 
 grace,  the  diffufive  influence  it  hath  upon  all  the 
 parts  of  Chriftian  practice,  compared  with  the 
 agreeablenefs  thereto  of  the  characters  here  given 
 of  this  union,  the  natural  import  of  the  phrafes 
 and  their  ufe  in  other  places ;  all  which  might  be 
 eafily  proved,  if  it  were  meet  to  take  up  your 
 time  with  difputes  of  this  nature  :  beiides  that  it 
 feems  plain  from  the  foregoing  verfe,  that  this 
 prayer  was  in  fome  meafure  put  up  for  all  that 
 through  the  world  fhould  believe  in  Chrifl,  which 
 could  not  be,  if  the  gift  of  miracles  were  princi- 
 pally intended. 
 
 Our  Lord  here  prays  for  them,  that  "  they  all 
 u  may  be  one."  Thatfince  they  had  "  one  faith 
 iC  and  baptifm,"  were  animated  by  the  power 
 of  the  fame  eternal  life,  and  were  joined  by  the 
 infinitely  endearing  tie  of  being  members  of  that 
 "  body  whereof  Chrifl:  is  the  head,"  and  follow- 
 ed the  fame  rule,  they  might  be  alfo  united  in  fo 
 entire  an  affection  by  the  bond  of  love,  that  they 
 might  become  as  it  were  one  fpirit. 
 
 The  meafure  and  pattern  whereby  the  degrees 
 of  this  union  ought  to  be  regulated,  is  that  one- 
 nefs  which  is  betwixt  the  Father  and  the  Son, 
 4C  as  thou,  Father,  art  in  me,  and  I  in  thee." 
 It  does  not  feem  that  this  is  dire£tly  meant  of  the 
 effential  union  that  is  betwixt  the  perfons  of  the 
 adorable  trinity  ;  but  that  the  Son  is  here  to  be 
 confidered  as  clothed  with  the  character  of  Me- 
 diator,   and   that  infinite  friendfhip,  delight  and 
 
 fatis- 
 
John  xvii.  481 
 
 fatisfaflion,  and  that  ineffable  union  that  is  be- 
 twixt them  in  that  refpe£t :  fince  it  is  under  this 
 notion  that  Chrift  here  prays  for  his  difciples, 
 and  is  the  cement  of  their  union  with  God  and 
 with  one  another.  That  I  may  not  trouble  you 
 with  running  a  metaphyfical  parallel,  betwixt 
 that  onenefs  whereby  the  Son  is  in  the  Father  and 
 he  in  him,  and  the  union  of  believers,  I  (hall 
 only  take  notice,  that  it  here  points  out  to  us 
 the  ardency  of  that  flaming  love  wherewith  all 
 Chriftians  mould  burn  to  one  another,  and  that 
 they  ought  to  fet  no  bounds  to  the  endearments 
 of  their  mutual  affection  ;  provided,  as  our  Lord 
 adds,  that  "  they  may  be  one  in  us,"  that  their 
 love  terminate  in  God,  and  their  charity  be  in 
 obedience  to  his  commands,  and  an  effecl:  of  their 
 regard  to  him.  We  mould  always  mind,  that 
 the  fire  and  flame  of  our  love  muft  afcend  to  our 
 Redeemer  alone,  while  only  fome  fparks  of  it 
 fhould  be  fcattered  amongft  the  beft  creatures. 
 <4  That  they  alfo  may  be  one  in  us :"  every  par- 
 ticular Chriftian,  like  the  burning  bufli,  fhould 
 be  fet  on  fire  by  divine  love  ;  their  affeclion  to 
 one  another,  and  harmonious  concord,  mould 
 conftantly  unite  all  thefe  heavenly  flames  into 
 one  body,  which  altogether  muft  fly  ftraight  to 
 God,  and  there  they  remain  "  one  in  him." 
 
 Here  follows  an  argument  to  enforce  this  peti- 
 tion, taken  from  a  noble  effect  which  would  flow 
 from  it,  u  that  the  world  may  believe  that  thou 
 U.  haft  fent  me."  If  we  follow  the  firil:  explica- 
 tion I  mentioned,  namely,  that  by  this  union, 
 which  Chrift  here  prays  for,  is  to  be  meant  the 
 common  efficacy  of  the  fame  Spirit  enabling  thern 
 to  perform  miraculous  operations,  the  argument 
 is  plain,  namely,  that  the  world  might  by  thefe 
 extraordinary  works  be  perfuaded  of  the  truth  of 
 Chriftianity  confirmed  bv  them.    But  if  that  mu- 
 
 Vol.  II.  'X  tual 
 
482  Lecture  V. 
 
 tual  love  and  harmony  which  fhould  reign  amongft 
 Chriftians,  be  defigned  in  this  prayer,  as  I  think 
 it  evident  it  is,  the  reafon  is  alfo  very  forcible: 
 for  a  fincere  difinterefled  love,  prevailing  in  any 
 fociety,  is  fo  amiable  and  endearing  a  quality,  that 
 it  cannot  but  appear  beautiful  in  the  eyes  even  of 
 thofe  who  are  not  pofleiTed  of  this  exalted  virtue. 
 Charity,  forbearance,  a  forgiving  patient  temper, 
 and  a  generous  concern  and  diffufive  kindnefs  for 
 others,  are  charms  which  ftrike  the  moft  ftupid, 
 and  command  refpect  and  veneration  :  and  this 
 love  hath  fo  much  of  God  in  it,  that  it  would 
 tend  to  make  the  world  believe  that  the  religion 
 muft  be  divine,  that  had  fuch  excellent  effects  on 
 its  followers;  this  our  Saviour  dire&ly  aflerts, 
 John  13.  34.  cc  A  new  commandment  I  give  un- 
 |c  to  you,  that  ye  love  one  another,  as  I  have 
 cc  loved  you,  that  ye  alfo  love  one  another.  By 
 "  this  (hall  all  men  know,  that  ye  are  my  difci- 
 "  pies,   if  ye  have  love  one  to  another. * 
 
 XXIf.  "  And  the  glory  which  thou  gaveft  me, 
 u  1  have  given  them  ;  that  they  may  be  one, 
 *'  even  as  we  are  one." 
 
 In  this  verfe  we  have  another  reafon  of  Chrift's 
 fervency  in  this  petition,  taken  from  what  he  had 
 done  in  order  to  this  end.  Some  underftand  a- 
 gain  by  this  glory,  the  power  of  miracles  beftow- 
 ed  on  the  apoitles,  which  is  called  "  the  glory  of 
 fcC  Chrift,"  John.  2.  11.  "  This  beginning  of  mi- 
 M  racles  did  Jefus  in  Cana  of  Galilee,  and  mani- 
 *w  felled  forth  his  glorv."  But  I  choofe  rather  to 
 understand  hereby,  thefe  graces  of  the  fpirit  which 
 have  the  mod  immediate  influence  upon  the  love 
 and  union  of  Chriftians ;  fuch  as  humility,  felf- 
 denial,  gendenefs,  a  government  of  our  paffions, 
 "  wifdom  that  is  pure  and  peaceable,  kind  and 
 fci  eafy  to  be  intreated  /'  not  excluding  the  pecu- 
 liar 
 
John  xvii.  485 
 
 liar  honours  beftowed  on  his  apoftles,  as  the  "mi- 
 "  nifters  of  reconciliation  and  amballadors  of 
 "  Chrift:"  which  god-like  virtues  were,  in  a  very 
 illuftrious  manner,  the  diftinguifhing  glory  of  our 
 merciful  Redeemer,  and  part  of  thefe  gifcs  which 
 he  received  from  on  high  to  beftow  upon  men, 
 
 XXIII.  "  I  in  them,  and  thou  in  me,  that 
 "  they  may  be  made  perfect  in  one,  and  that 
 "  the  world  may  know  that  thou  haft  fent 
 "  me,  and  haft  loved  them,  as  thou  haft 
 <c  loved  me." 
 "  I  in  them  and  thou  in  me."  Which  phrafe 
 feems  to  point  out  to  us,  that  though  we  can  ne- 
 ver be  immediately  united  to  God  the  Father  ; 
 fince  we  are  polluted  with  fin,  and  he  a  confum- 
 ing  fire  to  all  the  workers  of  it :  yet,  through  the 
 Mediator  Jefus  Chrift,  we  are  joined  to- him  by 
 love  and  faith,  and  he  becomes  our  father  and 
 friend,  as  it  is  here  expreffed  ;  our  Lord  is  in  the 
 Father  and  we  become  one  in  him,  he  is  the 
 medium  and  bond  of  our  fellowfhip  with  him. 
 4C  That  they  may  be  made  perfect  in  one."  This, 
 befide  a  prayer  for  great  degrees  of  this  grace, 
 contains  a  noble  character  of  love  and  harmony, 
 as  the  perfection  of  the  Chriftian  life,  that  virtue 
 which  gives  the  finifhing  ftroke  to  its  glory  and 
 beauty.  How  loftily  does  John  fpeak  forth  the 
 praifes  of  this  grace,?  1  John  4.  16.  "  God  is 
 u  love,  and  he  that  dwelleth  in  love,  dwclleth 
 44  in  God,  and  God  in  him."  And,  that  this 
 is  neceflarily  attended  with  love  to  our  neigh- 
 bour, he  aflures  us  in  the  12  verfe,  cc  If  we  love 
 44  one  another,  God  dwelleth  in  us,  and  his  love 
 44  is  perfected  in  us."  *  %  ^  ^ 
 
 X  2  This 
 
This  Sermon,  which  is  one  of  the  firft 
 the  author  preached,  though  in  fome 
 things  it  coincides  with  the  eighth 
 fermon  of  the  firft  volume,  is  printed 
 here,  mainly  with  a  view  to  make 
 this  volume  equal  to  the  firft. 
 
 SERMON     XVIIL 
 
 Isaiah  xxviii.  5. 
 
 /;/  that  T)ay  Jhall  the  Lord  of  ho/Is  be  for 
 
 a  crown  of  glory,  and  for  a  diadem  of  beau- 
 ty unto  the  refuiue  of  his  people. 
 
 IT  is  the  obfervation  of  the  pfalmift  David, 
 that  happinefs  is  the  general  purfuit  of  man- 
 kind, and  their  common  enquiry,  "  Who  will 
 *'  fhew  us  any  good  ?"  but  a  blinded  underftand- 
 ing  and  vicious  debafed  inclinations  make  the 
 ^greateft  part  of  them  neglect  and  contemn  true 
 blifs,  while  they  with  eager  deiires  purfue  what 
 has  only  the  appearance  of  it  to  their  carnal 
 minds,  but  contains  the  realities  of  torment  and 
 death.  Miferable  iinners  !  who  embrace  devour- 
 ing coals  in  their  bofom  which  will  confume  them 
 to  the  loweft  hells,  while,  by  fancying  that  they 
 are  true  pieafures  they  are  hindered  from  examining 
 into  their  management,  and  afpiring  after  nobler 
 entertainments :    prefent  feeling  is  the    rule  of 
 
 their 
 
the  Blejfed  in  Heaven.  485 
 
 their  life,  without  confidering  that  what  is  fvveet 
 in  the  mouth  may  prove  bitternefs  and  poifon  In 
 the  belly  ;  .and  that  a  fnare  to  catch  and  detain 
 us  in  everlafting  chains  of  darknefs,  may  have  its 
 outfide  adorned  with  rich  enough  trappings,  and 
 gilded  with  the  charms  of  fenfe  ;  and  thus  it  is 
 with  the  higheft  and  moft  beautiful  allurements 
 of  fin,  they  lead  to  death  and  will  end  in  de- 
 llruclion  and  bondage. 
 
 The  indifputed  importance  of  being  happy  or 
 miferable,  the  fatal  confequences  that  will  attend 
 a  miftake  as  to  true  blefiednefs  and  real  good,  and 
 the  great  difficulties  in  fettling  upon  a  right  foun- 
 dation, which  being  upon  a  rock  will  bear  the 
 attacks  of  the  moft  violent  winds  and  impetuous 
 floods,  ought  to  make  us 'very  careful  and  con- 
 cerned in  our  management  as  to  this  matter,  that 
 fo  we  may  not  be  deceived  by  an  imaginary  hap- 
 piness, like  the  hungry  man  mentioned,  lfa.  28. 
 8.  "  Who  dreameth,  and  behold,  heeateth,  but 
 "  he  awaketh  and  his  foul  is  empty  ;  or  as  when 
 ft  a  thirfty  man  dreameth,  and  behold,  he  drink- 
 "  eth,  but  he  awaketh,  and  behold,  he  is  faint." 
 And  this  is,  in  a  particular  manner,  our  duty, 
 who  have  better  helps  to  the  anfwering  the  que- 
 ftion,  "  Who  will  fhew  us  any  good  ?"  and  more 
 arguments  to  eftablifh  and  fix  our  fouls  than  the 
 Israelites  had  :  for  to  us  C4  life  and  immortality 
 ic  are  brought  to  light  in  the  gofpel  ;"  and  the 
 glory  of  another  world,  with  the  certainty  of 
 their  attaining  to  it,  who  u  by  patience  in  well- 
 '*  doing  wait  for  it,"  which  were  in  former  ages 
 in  a  great  meafure  hid,  are  now  made  manifeft 
 by  a  brighter  revelation  :  nor  fhould  we  be  con- 
 tent with  a  general  notion  that  our  treasures  are 
 beyond  time,  and  lodged  in  heaven,  though  the 
 firm  abiding  perfuafion  of  this  be  a  high  attain- 
 ment j  but  it  ought  to  be  our  endeavour  to  know 
 X  3  as 
 
<\R 6  T/je  Happinefs  of 
 
 as  much  and  as  particularly  of  that  happy  flate  as 
 our  weak  capacities  can  comprehend,  that  we 
 may  improve  it  to  the  beft  advantage.  I  am  fure 
 this  is  the  nobleft  enquiry  we  can  poffibly  employ 
 our  thoughts  about;  and  the  fpending  of  our 
 time  \n  the  difcoveries  of  an  unknown  world  will 
 yield  us  the  trueft  fatisfaciion,  without  a  repent- 
 ing thought  that  wc  did  not  divert  to  other  que- 
 stions. 
 
 It  is  therefore  my  purpofe  at  this  time,  by  the 
 affiftance  of  God,  to  difcourfe  a  little  upon  that 
 excellent  glory  which  is  propofed  to  the  followers 
 of  Chrift,  and  of  that  noble  prize  which  the  run- 
 ners in  the  fpiritual  race  afpirc  after:  that,  from 
 the  worth  and  value  of  this  kingdom  of  God,  we 
 may  be  animated  to  a  vigorous  aclive  purfuit 
 thereof;  and  that,  coniidering  how  glorious  a 
 itate  our  fouls  may  attain  to,  we  may  defpife  the 
 bafer  pleafures  which  engrofs  the  thoughts,  ap- 
 plication and  defires  of  the  foolifli  and  degenerate 
 world,  and  may  live  in  this  earth  as  thofe  who 
 hope  one  day  to  walk  in  the  path  of  life,  and  be 
 filled  with  "  thofe  pleafures  which  are  at  God's 
 "  right  hand  for  evermore,"  But,  before  I  en- 
 ter directly  upon  this  fubject,  I  {hall  endeavour 
 to  fhew  the  grounds  of  my  making  choice  of  the 
 words  now  read,  and  of  applying  them  to  this 
 purpofe. 
 
 In  the  preceeding  chapter,  the  prophet  was 
 foretelling  the  coming  of  the  Meffiah,  and  the 
 enlarging  of  his  dominion,  the  true  church,  by 
 the  breaking  down  of  that  wall  of  partition  which 
 had  hitherto  enclofed  God's  peculiar  people  within 
 the  limits  of  Judea,  and  by  the  occafion  of  the  Gen- 
 tiles, when  fct  they  that  were  ready  to  perifh  in 
 "  the  land  of  Affyria,  and  the  outcafts  in  the 
 4i  land  of  Egypt,  fhall  worfhip  the  Lord  in  the 
 **  holy  mount  at  Jeruialeoi."     In  this  chapter  he 
 
 leems 
 
the  BleJJTed  in  Heaven.  487 
 
 feems  to  proceed  in  the  fame  defign,  and,  in  the 
 beginning  of  it,  he  fhews  the  folly  and  vanity  of 
 wicked  fcphraim,  in  feeking  true  honour  and 
 blelTcdnefs  in  the  ways  of  fin  and  rebellion  :  for 
 all  its  pleafures  were  fading  and  fhort-lived,  and 
 u(hered  in  mifery  and  woe  ;  the  pride  of  the 
 drunkards,  which  made  them  believe  they  were 
 adorned  with  crowns  and  had  a  glorious  beauty, 
 would  prove  as  a  fading  flower  which  fhould  be 
 troden  under  feet,  and  this  he  (hews  in  the  firft 
 four  verfes.  In  the  words  we  have  read,  he  lays 
 open  the  different  ftate  of  the  truly  pious  who 
 hearkened  to  the  voice  of  God  ;  for  it  feems, 
 without  any  juft  debate,  that  they  are  defigned 
 by  "  the  reiiciue  of  his  people." 
 
 "  In  that  day  (hall  the  Lord  of  hofts  be  to  them 
 <c  for  a  crown  of  glory  and  a  diadem  of  beauty. " 
 Some  commentators  refer  this  great  goodnefs  of 
 God,  and  the  honour  he  here  promifes  to  put 
 upon*them,  to  the  reftauration  of  the  two  tribes 
 from  their  Chaldean  captivity,  while  the  other 
 ten,  exprened  by  Ephraim,  were  fcattered  a- 
 mongft  the  nations  without  being  again  gathered. 
 Others,  upon  better  grounds,  think  what  is  here 
 faid  to  be  defigned  of  the  days  of  the  gofpel,  when 
 the  Mefliah  (hould  be  the  glory  and  ialvation  of 
 Ifrael.  It  would  be  beyond  my  intention  to  ex- 
 amine what  might  be  argued  for  applying  it  either 
 of  thefe  ways,  only  I  (hall  offer  a  few  things  to 
 prove  the  reafonablencfs  of  the  ufe  I  defign  to 
 make  of  this  text. 
 
 It  is  obvious  to  every  perfon  who  is  but  a  little 
 acquainted  with  the  facred  oracles,  that  the  earth- 
 ly Canaan  was  a  type  and  emblem  of  a  better 
 and  a  heavenly  country.  Hence  the  glorious  things 
 that  are  faid  of  it  in  the  old  teftament,  are  ulti- 
 mately defigned  to  point  out  that  overflow  of  hap- 
 pinefs  which  will  be  the  portion  of  the  fincerely 
 X  4  godly 
 
488  Tie  Happinefs  of 
 
 godly  in  the  other  world  :    the  gofpel  ftate  Is  a 
 hjgher  and  more  eminent  reprefentation  of  the 
 new  Jerufalem  ;   hence  there  are  feveral  prophe- 
 cies concerning  the  kingdom  of  the  Mefliah,  which 
 may  very  well  be  applied  to  the  triumphant  ftate 
 of  the  church  above,  at  leaft,  this  much  admits 
 of  no  difpute,  that  whatever  glory  and  beauty  is 
 attributed   to  the  moft  flourifhing  ftate  of  the 
 church  in  earth,  is  certainly  true  in  a  more  ele- 
 vated fenfe  of  immortal  felicity  with  God  in  hea- 
 ven.    Yea,  we  find  in  the  new  teftament  fome 
 paffages  of  the  6oth  of  Ifaiah,  which  feem  to  relate 
 immediately  to  the  gofpel  ftate,  applied  to  the  glo- 
 ry and  blifs  of  the  higher  houfe.     Rev.  21.  24, 
 25.   "  And  the  nations  of  them  which  are  faved 
 "  fhall  walk  in  the  light  of  it,    and  the  gates  of 
 c<  it  fhall  not  be  (hut  at  all  by  day  :"  which  is  a 
 iufiicient  authority  to  juftifie  me  in  applying  this 
 text  in  its  moft  fublime  meaning  and  fartheft  pro- 
 ipecl  the  fame  way  ;  for  God  then  fhall  be,  in  a 
 higher  manner  than  ever  he  was  upon  earth,  "  a 
 "  crown  of  glory"  to  perfected  fpirits. 
 
 In  this  view  of  the  words  we  may  confider 
 thefe  things  in  them.  1.  A  metaphor,  where- 
 by the  felicity  and  dignity,  which  the  faints  (hall 
 be  made  partakers  of  after  death  in  their  Father's 
 houfe,  is  exprefTed,  "  a  crown  of  glory  and  a 
 c<  diadem  of  beauty."  A  crown  is  the  laft  wiftl 
 of  ambition,  and  has  all  the  fplendor  and  great- 
 nefs  which  prefent  things  can  afford.  None  pre- 
 tend to  foar  higher,  for  thence  they  propofe  to 
 have  all  the  means  of  gratifying  their  paffions  and 
 defiresj  fupreme  rule  and  dominion  dazzle  the 
 eyes  of  men,  and  are  admired  as  glorious  and 
 great :  hence  the  incomprehenfible  honour  and 
 pleafure  that  the  "inhabitants  of  heaven  fhall  pof- 
 fefs,  are  frequently  held  out  in  fcripture  under 
 the  notion  of  a  kingdom  and  a  crown ^  becaufe  there 
 
 was 
 
the  Bleffed  in  Heaven.  489 
 
 was  nothing  upon  earth  to  give  us  higher  notions 
 of  the  excellency  of  this  unfeen  ftate,  glorified 
 fpirits  are  faid  to  "  reign  with  Chrift,  and  to  be 
 "  kings  and  priefts  unto  the  Father." 
 
 2dly,   We  have  the  perfection  of  this  ftate  held 
 out  to  us,  from  the  great  author  and  fource  of 
 its  glory,  God  himielf,   "  in  that  day  fhall   the 
 11  Lord  of  hofts  be   a  crown   of  glory."     The 
 mighty  God  who  commands  the  armies  of  heaven 
 and  all  their  hofts,  by  an  uncontrouled  rule,  fhall 
 then  in  an  eminent  manner  be  a   u  diadem  of 
 "  beauty"  to  faints:  all  the  happinefs  in  the  cre- 
 ation owns  him  for  its  fountain,  whence  the  fmall 
 rivulets  of  blifs  that  are  fcattered  through  it  flow; 
 but  celeftial  glory  is  in  a  more  peculiar  fenfe  a- 
 fcribed  to  him  ;  it  is  that  "  city  which  hath  foun- 
 €<  dations  whofe  builder  and  maker  is  God,  which 
 <c  he  hath  prepared,  wherefore  he  is  not  afhamed 
 "  to  be  called  their  God."     Beiides,  this  God  is 
 a  "  crown  of  glory"  to  them :   as  their  happinefs 
 principally  lies  in   the  fatisfying  knowledge  and 
 love  of  their  Maker,  which  will  fwailow  up  all 
 letter  objects  when  they  fhall  behold  his  face  with 
 joy ;   fo  their  likenefs  to  him  in  holinefs  and  un- 
 fpotted  purity,  their  relation  to  him  as  their  Lord 
 and  Father,    and  the  complete  union  which  wrill 
 refult  thence,  fhall  be  the  glory  of  their  crown 
 and  the  top  of  their  dignity. 
 
 3dly,  We  have  the  perfons  who  fhall  be  ad- 
 vanced to  this  honour,  and  be  made  partakers  of 
 it,  "  the  refidue  of  his  people:"  by  whom,  a- 
 greeably  to  the  context,  we  are  to  underfrand 
 fuch  as  feparate  themfelves  from  an  evil  woild  and 
 the  pollution  of  life,  and  are  not  mixed  with  the 
 drunkards  of  Ephraim  in  a  debauched  diiTolute 
 practice. 
 
 I  do  not  purpofe  to  give  any  ways  a  full  account 
 
 of  "  the  glory  that  fhall  be  revealed,"  or  to  handle 
 
 X  5  the 
 
49°  The  Happinefs  of 
 
 the  feveral  parts  of  which  it  is  generally  thought 
 to  be  made  up  :  fince,  to  touch  but  (lightly  at 
 each  of  thefe,  would  tranfgrefs  the  bounds  of  fucfr 
 a  difcourfe.  I  {hall  only  give  a  (hort  view  of 
 what  lies  direclly  in  the  text,  namely,  of  this 
 happinefs  as  it  confifls  immediately  in  God  him- 
 felf,  of  that  crown  and  diadem  which  the  Lord 
 of  hofts  (hall  be  to  them  :  and  therefore,  I  (hall 
 not  fo  much  confider  the  hippy  fociety  that  an- 
 gels and  men  will  have  when  both  of  them  dwell 
 in  the  love  of  God,  that  general  aflembly  and 
 church  of  the  firft-born  ;  nor  the  vaft  increafe  of 
 their  knowledge  and  underftanding  of  God's  ways 
 and  works,  in  the  clear  views  they  (hall  then  have 
 of  them  ;  nor  the  pleafures  of  an  immortal  fpiri- 
 tual  body  raifed  to  honour  and  to  life  :  but  I  (hall 
 moftly  confine  myfelf  to  mount  Zion  as  it  is  the 
 *6  city  of  the  living  God,"  and  as  believers  there 
 are  u  come  to  God  the  Judge  of  all,  and  to  Je- 
 46  fus  the  Mediator  of  the  better  covenant." 
 
 From  thefe  words  thus  explained  we  may  draw 
 the  following  obfervation,  that  as  God  is  in  fome 
 meafure  in  the  gofpel-fiate  when  compared  with 
 the  Jewifh,  fo,  in  a  peculiarly  eminent  manner,, 
 he  himfelf  will  be  the  happinefs  and  blifs,  the 
 beauty  and  ornament  of  the  fpirits  of  juft  men 
 when  brought  to  heaven.  As  the  beginnings  of 
 grace  and  of  the  life  of  God  upon  earth  is  his 
 vorkmanfhip,  and  carried  on  by  his  almighty 
 arm,  fo  the  finifhing  of  it  will  be  as  immediately 
 owing  to  him,  and  the  perfection  thereof  whert 
 com  pie  ted  will  ly  in  God,  who  will  be  their  plea- 
 fore,  their  glory  and  their  higheft  joy  ;  "  in  that 
 "  day  (hall  the  Lord  of  hofts  be  for  a  crown  of 
 M  glory,  and  a  diadem  of  beauty  to  the  refidue  of 
 *fc  his  people/' 
 
 In  difcouding  from  this  doctrine  I  (hall  do  thefe 
 thines,. 
 
 %.  I 
 
the  Blejfed  in  Heaven.  49  I 
 
 I.  I  (hall  endeavour  to  confirm  and  illuftrate 
 it  from  feveral  inftances;  and  in  the  going  along, 
 I  (hall  {hew  how  this  confideration  is  a  proof  of 
 the  great  bleflednefs  of  this  happy  ftate  :  and,  in 
 doing  this,  I  ihaJl  make  it  my  bufinefs  not  to  be 
 "  wife  above  what  is  written,' '  but  follow  the 
 plain  revelation  of  thefe  myfteries  given  us  in  the 
 oracles  of  God. 
 
 2.  I  (hall  add  a  few  more  general  remarks,  to 
 demonftrate  the  weight  of  glory,  and  the  perfec- 
 tion thereof  in  heaven,  from  God's  being  its 
 crown  and  ornament  of  beauty.     And, 
 
 Laftly,  I  (hall  make  fome  practical  inferences ; 
 and  endeavour  thence  to  ftir  us  up  to  vigorous 
 and  perfevering  efforts,  that  we  ourfelves  may 
 not  mifs  of  this  reward,  but  may  at  laft  compre- 
 hend the  length,  and  breadth,  and  depth  of  it, 
 by  feeling  and  enjoying  it. 
 
 1.  This  truth,  as  it  is  highly  agreeable  to  rea- 
 fon,  for  what  can  confymmate  felicity  confift  in 
 fo  much  as  in  the  higheft  good  and  the  moft  per- 
 fect being  ?  So  it  is  in  a  great  many  places  of 
 fcripturc  thus  held  out  to  us,  where,  after  com- 
 paring heaven  and  its  pleafures  to  the  moft  de- 
 lightful and  amiable  enjoyments  of  earth,  and 
 whatever  has  any  luftre  and  charms  in  it  here  be- 
 low, its  lying  in  God  is  (till  given  as  the  higheli 
 notion  we  can  have  of  it :  the  voice  from  heaven 
 where  it  was  beft  known  proclaims  this  as  the 
 great  difcriptionof  it,  Rev.  21.  3.  "  Behold,  the 
 **  tabernacle  .of  God  is  with  men,  and  he  will 
 44  dwell  with  them,  and  they  (hall  be  his  people, 
 M  and  God  himfelf  (hall  be  with  them,  and  be 
 cc  their  God."  And,  chap.  22.  3.  ct  There 
 4C  (hall  be  no  more  curfe,""  nothing  that  is  noxi- 
 ous and  hurtful  •>  follows  the  great  reafon  of  this, 
 4C  but  the  throne  of  God  and  of  the  Lamb  (hail 
 "  be  in  it,  and  his  fexvants  (hall  ferve  him."  As 
 
 Jeius 
 
49-  T'he  Happitiefs  of 
 
 Jefus  Chrift  is  the  great  Author  and  fubftance  of 
 the  gofpel,  and  under  it  "  there  is  neither  Jew 
 "  nor  Greek,  circumcifion  nor  uncircumcilion, 
 f  but  Chrift  is  all  and  in  all  ;"  the  whole  life  and 
 light,  the  fource  of  all  grace  and  good  to  believers, 
 their  prophet,  prieft,  and  king:  fo  "  when  the 
 "  end  cometh,  and  he  fhall  have  delivered  up 
 c<  the  kingdom  to  God  even  the  Father,  when 
 "  he  fhall  have  put  down  all  rule  and  all  autho- 
 4<  rity  and  power;  and  when  all  things  fhall  be 
 I*  fubdued  unto  him,  then  fhall  the  Son  alfo  him- 
 ';  felf  be  fubjedt  unto  him  that  put  all  things  un- 
 <;  der  him,  that  God  may  be  all  in  all,"  I  Cor. 
 15.  24,  28.  This  is  a  noble  defcription  of  the 
 heavenly  glory,  how  happy  they  to  whom  "  God 
 *'  is  all  ?"  How  great  will  this  blifs  be  efteemed 
 by  fuch  as  have  any  knowledge  what  muft  be 
 contained  therein?  As  the  everlafting  "  chains 
 "  of  darknefs"  in  which  the  damned  are  bound, 
 the  fire  and  brimftone  of  the  lake  which  burnetii 
 with  them,  and  the  gnawing  worm  which  dieth 
 not,  how  awful  and  terrible  foever,  feem  to  me 
 to  be  but  faint  reprefentations  of  the  torments 
 and  mifery  in  hell,  in  comparifon  to  the  finner's 
 being  held  forth  as  "  falling  into  the  hands  of  the 
 cw  living  God,  who  will  immediately  execute  his 
 14  vengeance  upon  thofe  that  forget  him  -,  in  their 
 *c  being  vefiels  of  wrath  fitted  to  deftru&ion,  in 
 *c  whom  God  will  make  his  power  known  and 
 "  fhew  his  wrath  ;  and  in  their  being  punifhed 
 \*  with  everlafting  deftru&ion  from  the  prefence 
 4t  of  fhe  Lord,  and  from  the  glory  of  his  pow- 
 *fc  er*:  fo  the  feaft  with  Abraham  and  Ifaac, 
 u  the  wiping  away  of  all  tears,  and  theie  being 
 *;  nomore  ficknefsor  pain,  the  white  robe,  yea, 
 M  the  incorruptible  glorious  body,  the  kingdom, 
 V  and  the  crown  feem  ail  to  be  fwallowed  up  in 
 
 "   their 
 
 *  See  Vol,  I.  Page  505.  506. 
 
the  Blejfed  in  Heaven.  493 
 
 cc  their  being  ever  with  the  Lord,  and  having 
 cc  none  in  heaven  but  him,  in  the  Lord  of  hofts 
 €<  being  a  diadem  of  beauty  to  his  people  ;  and 
 c<  in  their  being  poffefled  of  fulnefs  of  joy  in 
 "  God's  prefence,  and  of  eternal  pleafures  at 
 "  his  right  hand." 
 
 But,  befide  what  has  been  now  faid  in  general 
 upon  this  head,  it  will  not  be  unfit  to  take  a  more 
 particular  view  of  fome  things  relating  to  this 
 fubject.      And, 
 
 1.  As  to  the  knowledge  and  underftanding  of 
 the  faints,  God  will,  in  a  fpecial  manner,  be 
 both  the  object  and  the  author  of  it.  They  fhall 
 then  "  fee  him  as  he  is,"  and  himfelf  will  infpire 
 them  with  thefe  difcoveries,  and  create  in  them 
 fuch  piercing  eyes;  "  with  him  is  the  fountain  of 
 "  life,  and  in  his  light  they  {hall  fee  light,"  PfaJ. 
 36.  9.  The  Lord  fhall  then  be  their  light  and 
 falvation  :  agreeably  to  this  we  have  a  very  ex- 
 prefs  account  thereof,  Rev.  21.  23.  "  And  the 
 "  city  had  no  need  of  the  fun,  neither  of  the 
 4C  moon  to  fhine  in  it,  for  the  glory  of  God  did 
 "  lighten  it,  and  the  Lamb  is  the  light  thereof;" 
 and,  chap.  22.  5.  "  And  there  (hall  be  no  night 
 "  there,  and  they  need  no  candle,  neither  light 
 "  of  the  fun,  for  the  Lord  giveth  them  light." 
 In  this  imperfect  (late  of  things,  we  are  obliged  to 
 ufe  a  great  many  toilfom  laborious  helps  to  ac- 
 quire fmall  degrees  of  knowledge,  and  they  oft 
 fail  us  ;  we  cannot  fee  things  as  they  are,  but 
 muft  gather  their  nature  and  properties  from 
 their  effects ;  and  we  want  the  affiftance  of  others 
 to  inftruft  us  in  moft  truths ;  there  are  here  in- 
 ftituted  a  miniilry  and  facraments,  and  other  or- 
 dinances to  help  us  to  fome  faint  views  of  our  moft 
 important  concerns  ;  but  when  we  (hall  be  declar- 
 ed '«  children  of  the  refurredtion,"  God  will  be 
 our  great  prophet,  and  we  (hall  immediately  be 
 
 all 
 
494  '  tte  Happniefs  of 
 
 all  taught  of  him.  I  fhall  not  engage  myfelf  in 
 curious  enquiries  concerning  any  advances  that 
 thefe  fons  of  God  may  make  in  knowledge,  and 
 the  means  they  may  ufe  for  that  end  :  but  that 
 God  will  himfelf,  without  any  inferior  helps,  in 
 a  great  meafure  fill  them  with  the  nobleft  wifdom 
 and  underftanding,  is  evident,  befide  what  I  have 
 already  faid,  from  the  fudden  change  that  is  made 
 upon  a  foul  after  its  becoming  an  inhabitant  of 
 that  city;  they  who  knew  fo  little  and  erred  fo 
 much  hut  a  few  moments  before,  are  perfected  in 
 knowledge  upon  their  entrance  into  it :  lc  There 
 "  fhall  be  no  more  thence  an  infant  of  days,  for 
 "  the  child  fhall  die  an  hundred  years  old/' 
 Learning  and  parts,  which  make  a  perfon  fhine 
 fo  much  brighter  than  others  upon  earth,  will 
 caufe  but  fmall  difference  there:  a  more  holy, 
 though  a  lefs  learned  Chriftian,  fhall  then  have 
 as  noble  endowments  of  mind  as  thofe  to  whom 
 they  were  far  inferior  in  them  upon  earth  ;  be- 
 caufe  then  God  himfelf  will  be  their  fun  ;  and 
 the  learned  qualifications,  which  are  means  of 
 knowledge  while  here,  will  then  be  extinguifhed 
 by  that  divine  light. 
 
 Now,  the  excellency  of  our  knowledge,  which 
 ought  to  make  that  ftate  amiable  to  us,  appears 
 from  this  confideration,  that  God  himfelf  fhall  be 
 our  teacher  and  our  prophet,  our  crown  of  glory 
 and  diadem,  of  beauty,  in  the  following  particulars* 
 
 I.  This  proves  that  we  (hall  be  perfect  and 
 complete,  vaftly  beyond  what  we  can  attain  to 
 here,  in  its  enlarged  extent,  clearnefs  and  cer- 
 tainty. I  fhall  not  infift  upon  the  advantage,  that 
 we  fhall  then  be  pure,  free  from  turbulent 
 pafuons  and  deluding  prejudices;  but  only  con- 
 fider  how  we  (hall  hence  be  above  the  condition 
 of  even  innocent  Adam  on  earth.  The  fcanti- 
 nefs  and  confined  nature  of  oux  knowledge  herer 
 
 be- 
 
the  BleJ/ed  in  Heaven.  495* 
 
 befide  what  arifes  from  our  finful  paflions  and  pre- 
 judices, flow  from  the  imperfe&ion  of  the  means 
 and  helps  afforded  us  ;  our  memories  are  feeble 
 and  weak,  and  want  that  firmnefs  which  is  ne- 
 cefTary  for  great  advances  in  underftanding  ;  our 
 fenfes  are  too  dull  to  difcover  the  beauties  of  the 
 creation,  our  eyes  are  not  fharp  and  piercing  e- 
 nough  to  look  into  the  niceft  parts  even  of  our 
 own  bodies,  which  have  moft  of  wifdom  and  of 
 art :  but  now,  when  God  is  the  light  of  heaven, 
 there  is  no  place  for  any  remainder  of  thefe  or 
 fuch  like  weaknefles,  he  will  then  fill  the  foul 
 with  the  pureft  light ;  God's  work  (hall  then  be 
 perfect,  becaufe  immediately  his  own ;  •*  now 
 M  we  know  but  in  part,  but  then  we  (hall  know 
 "  even  as  we  are  known."  O  bright  and  glo- 
 rious day  !  when  God  himfelf  is  the  fun,  with- 
 out any  mixture  of  darknefs  or  night,  no  fpot  or 
 blemifh,  and  no  cloud  to  hid  it  from  our  eyes  ; 
 when  our  knowledge  (hall  be  as  large  as  the  wifhes 
 and  capacity  of  an  exalted  foul :  then  with  one 
 look  of  an  eye,  enlightened  by  rays  from  God 
 himfelf,  we  fnall  pierce  into  the  abyfs  of  wifdom 
 and  goodnefs  that  is  in  the  divine  ways  and  works, 
 and  infinitely  farther  than  the  moft  knowing  upon 
 earth,  after  all  their  labour  and  fearch :  how 
 ravifhing  (hould  be  the  profpeft,  and  how  incom- 
 prehenfibly  more  will  be  the  enjoyment  of  it  ? 
 May  we  apply  ourfelves  to  be  affured  that  we 
 (hall  thus  fee  God,  by  doing  his  will  :  and,  in 
 the  views  of  it,  contemn  that  vain  learning  and- 
 wit,  when  not  improved  to  the  ends  of  religion, 
 which  are  the  fource  of  fo  much  pride  and  con- 
 tention here  ;  and  cry  out*  "  Where  is  the  wife? 
 "  where  is  the  fcribe  ?  where  is  the  difputer  of 
 "   of  this  world  V 
 
 2.   From  God  and  the  Lamb's  being   the  light 
 of  heaven,  it  follows  that  our  knowledge  (hall  be 
 
 at- 
 
49  6  The  Happinefs  of 
 
 attended  with    the  greateft    eafe  and   p/eafure. 
 Upon  earth,  men  toil  and  fweat,  and,  after  all 
 their  labour  increafes  their  grief  and  forrow,  they 
 find  a  thoufand  perplexing  difficulties  for  one  clear 
 undifturbed  truth.    The  little  vigour  and  activity 
 which  our  fouls  have,   is  fpent  and  confumed  in 
 attainments  which  have  no  value  in  themfelves, 
 but  as  they  are  fubfervient  to  the  finding  out  of 
 real  truths.  How  much  time  and  thought  do  lan- 
 guages and  the  principles  of  fciences  engrofs?  But 
 in  heaven,  where  God  is  the  immediate  fource  of 
 light,  they  will  have  nothing  ado  but  to  know, 
 and  the  leaft  of  our  capacities  will  not  be  taken  up 
 with  unnecefiary  furniture.     Our  powers  will  be 
 mightily  enlarged,  and  yet  all  of  them  will  be  filled 
 with  the  pureftand  nobleft  truths,  without  vexation 
 or  pain,whicli  (hall  be  for  ever  banifhed  by  heavenly 
 fatisfa£tion,  and  divine  pleafure  and  contentment. 
 3.   From  this  follows  the  conftancy  and  unin- 
 terruptednefs  of  our  knowledge  in  heaven.     Ob- 
 jects below  are   fometimes  fet  in  a  clearer  light, 
 and  thence  removed  to  a  dimmer  view  ;   the  four- 
 ces  of  our  underftanding    are  not  at  all  times 
 alike  clear  and  open  ;   the  arguments  whereby  we 
 are  convinced   of  truths  flip   out  of  our  minds, 
 or  do  not  at  all  times  make  fo  lively  impreflions 
 upon  us :  hence  we  are  wavering  and  inconftant, 
 filled  with  doubts  and  debates ;  but  where  "  God 
 4C  is  the  fun,"  there  is  nothing  can  leflen  it,  but 
 it  ever  fliines  with  fuch  brigbtnefs  into  the  foul, 
 that  all  their  knowledge,  if  I  may  fo  fpeak,  con- 
 fifts  of  fir  It  principles,  no  probable  uncertain  opi- 
 nions where  the  light  is  fo  piercing  and  pure. 
 
 Laftly,  Hence  it  follows  that  it  is  abiding  and 
 (hall  never  have  an  end.  By  this  the  happinefs, 
 the  holinefs,  and  the  knowledge  of  faints,  are 
 confirmed  and  perfeverir.g.  Adam  and  the  an- 
 gels who  fell  were  endued  with  knowledge  fo  as 
 
 to 
 
the  Bhffed  in  Heaven.  497 
 
 to  make  their  iin  in  sxufable,  but  they  were 
 left  to  themfelves  as  to  the  increafe  and  preferving 
 of  it,  through  ftrong  temptations  and  falfe  co- 
 lours they  were  bliivied  and  darkened  ;  and  in- 
 deed no  finite  powers  can  of  themfelves  be  above 
 danger  of  being  deceived  and  leaving  their  firft  ha- 
 bitation :  but  now,  the  knowledge  and  happinefsof 
 faints  in  heaven  (hall  be  as  lading  as  their  immortal 
 fpirits,  becaufe  they  {hall  ever  walk  in  God's  bright- 
 nefs,  in  whofe  working  there  is  no  decay  or  leffened 
 force,  with  whom  there  is  no  variation  or  (hadow 
 of  changing. 
 
 2.  As  I  have  now  (hewn  God's  diredl  influence 
 upon  the  underftanding  of  perfected  fpirits,  from 
 his  being  the  great  and  immediate  Author  of  it  ; 
 fo  he  is  the  principal  obje<St  thereof:  hence  in 
 fcripture  we  read  this  defcription  of  our  future 
 glorious  ftate,  that  "  we  (hall  fee  God  5"  and 
 indeed  the  contemplation  of  the  beft  and  greateft 
 being  muft  needs  be  the  perfe£tion  of  knowledge. 
 We  in  him  difcover  the  moft  ufeful  and  excellent 
 truths,  glories  that  have  no  mixture  of  impurity 
 which  ftains  the  heavens  themfelves,  or  of  folly 
 wherewith  the  angels  are  charged  :  efpecially 
 when  we  (hall  then  know  God  in  the  moft  exalted 
 manner,  "  Face  to  face,"  and,  as  the  apoftle  John 
 exprefles  it,  "  fee  him  as  he  is."  I  fhall  not 
 trouble  you  with  the  debates  of  the  fchools 
 about  feeing  the  eflence  of  God,  but  only  pro- 
 pofe  one  thing  upon  this  head,  to  give  us  fome 
 faint  view  of  this  elevated  knowledge  of  God.  I 
 hope  none  will  deny,  that  though  there  had  been 
 no  material  world,  rational  creatures  might  have 
 known  God,  and  admired  and  adored  his  perfecti- 
 ons :  now,  they  in  that  cafe  would  not  have  been 
 inftru&ed  as  to  thefe  excellencies  of  God  from 
 his  works,  which  were  not  then  made,  but  from 
 a  view  of  his  nature,  and  of  thefe  perfections  as 
 
 they 
 
498  T'he  Happincfs  of 
 
 they  were  originally  in  himfelf :  and,  I  fuppofe, 
 we  have  ground  to  think,  that  in  the  "  feeing 
 "  God  as  he  is,  face  to  face,"  this  much  may 
 be  included,  that  we  mall  not  only,  as  now,  dis- 
 cover divine  wifdom,  power,  and  goodnefs  from 
 the  fignatures  of  them  in  thefe  his  works ;  but 
 fhall  immediately  apprehend  them  as  in  God  him- 
 felf, confidered  as  an  infinite  mind,  their  fourceand 
 fpring,  as  well  as  fee  them  manifefted  by  the  or- 
 der and  beauty  of  the  univerfe.  And  thus  we 
 (hall  have  more  immediate,  clear,  and  fublime 
 views  of  him,  in  that,  if  to  fee  God  be  our  glory 
 and  diadem,  to  fee  him  as  he  is  muft  make  us  in- 
 comprehenfibly  happy  and  bleiTed. 
 
 In  the  next  place,  the  truth  of  the  doctrine  ap- 
 pears hence,  that  God  will  be  the  immediate  ob- 
 ject of  our  love,  praife,  and  worfhip,  and  that 
 in  a  way  becoming  the  Father  of  fpirits,  and  his 
 fervants  whom  he  delights  to  honour.  It  is  a  no- 
 ble part  of  the  defcription  of  the  new  Jerufalem 
 given,  Rev.  21.  22.  "  And  I  faw  no  temple  there- 
 *'  in  ;  for  the  Lord  God  almighty,  and  the  Lamb, 
 c'  are  the  temple  of  it."  The  temple  being  an 
 eminent  fymbol  of  God's  prefence  amongft  the 
 Jews,  and  the  place  where  they  were  to  perform 
 the  mod  noted  pieces  of  external  worfhp;  all  the 
 politive  inftitutions  and  helps  to  fpiritual  fervice 
 are  expreffed  thereby  :  fo,  by  the  abfence  of  it 
 in  heaven,  we  are  informed  that  all  ordinances 
 of  that  nature,  facraments  and  outward  fervices, 
 fhall  be  fwallowed  up  of  fpirit  and  of  life.  Un- 
 der the  law  they  had  a  load  of  fuch  element-, 
 becaufe  they  were  necefiary  for  that  weak  frate  ; 
 perfons  then  were  not  fit  for  direct  discoveries  of 
 tne  Meffiah,  and  fo  his  perfon  and  work  were  held 
 out  to  them  by  divers  types  and  figures;  hence  it 
 is  reckoned  the  glory  of  the  gofpel  ftate,  that  men 
 under  it  "  worfhip  the  Father  in  fpirit  and  in 
 
 "  truth ;" 
 
the  Blejfed  in  Heaven.  499 
 
 "  truth  :"  but  this  however  preferable  to  the 
 childilh  age  of  the  JewHh  church,  is  but  an  em- 
 blem and  faint  picture  of  the  fpirituality  of  that 
 manly  and  rational  fervice,  that  is  paid  to  God  in 
 heaven;  nothing  fhall  be  there,  but  what  is  efTen- 
 tially  holy  in  its  own  nature,  and  flows  from  fee- 
 ing God  in  his  perfect  purity.  Adam,  though 
 without  fin,  and  truly  holy,  yet  had  not  fuch  an 
 enlarged  capacity,  that  firmnefs  and  ftrength,  as 
 to  fuftain  any  long  continuance  of  this  heavenly 
 worfhip  :  he  had  his  facraments,  and  his  fabbalh, 
 wherein  he  was  more  efpecially  called  to  adore 
 his  Maker  and  fing  forth  his  praifes  than  in  the  o- 
 ther  fix  days  of  the  week  ;  but  in  heaven,  that 
 better  life,  there  is  an  eternal  fabbath,  and  thofe 
 exalted  fpirits  need  no  reft  from  that  labour,  they 
 conftantly  with  the  moft  lively  affeclons  adore  and 
 worfhip  God  without  ever  wearying  or  langurfil* 
 ing.  Upon  earth,  the  beft  faints  are  like  a  bow,  if 
 it  be  long  upon  the  bend  it  lofes  its  ftrength  and 
 force  :  but  the  love  of  glorified  fpirits  is  ever  up- 
 on the  ftrech  and  fcrewed  up,  and  yet  admits  no 
 diminifliing  of  its  vigour  and  activity  ;  and  this 
 divine  fire  eternally  flames  with  the  greateft  bright- 
 nefs,  the  prefence  of  God  in  heaven  works  the 
 fame  miracle  as  it  did  in  the  bufh  which  Mofes  fo 
 much  wondered  at,  it  kindles  all  the  fouls  in  that 
 happy  place,  and  makes  them  burn  with  the  love 
 of  God  without  any  of  them  being  ever  confumed. 
 There  are  no  imperfect  ordinances  in  heaven,  no 
 weak  bodily  fervice;  and  "  there  is  no  temple  there- 
 4C  in,  for  the  Lord  God  almighty  and  the  Lamb  are 
 M  the  temple  of  it/'  How  may  the  beft  of  us  be  a- 
 fhamed,'jwhen  we  reflect  upon  our  low  carnal  wor- 
 fhip, which  is  mixed  with  fo  much  impurity  and  fin, 
 and  fo  little  of  fervour  and  heat  ?  how  ought  we 
 to  hlufli  who  are  fo  foon  wearied  and  languidly 
 grow  faint  and  heavy  in  attending  upon  God, 
 
 when 
 
500  TbeHapptnefs  of 
 
 when  we  caft  up  our  eyes  to  thefe  that  are  now 
 in  heaven,  who  reft  not  day  and  night  from  ce- 
 lebrating the  holinefs  and  power  of  their  God  ? 
 
 Though  I  have  but  flightly  touched  at  what 
 this  fubject  affords,  yet,  becaufe  of  your  time, 
 I  fhall  only  add  upon  this  head,  that  in  that  day 
 God  will  be,  in  a  very  direct  fenfe,  to  them  "  a 
 "  crown  of  glory,  and  a  diadem  of  beauty,"  if 
 we  conhder  that  the  luftre  and  fplendor  of  heaven 
 confifts  in  God's  being  there,  and  that  it  will  be 
 the  higheft  dignity  of  the  faints  crown,  that  they 
 then  are  fonsof  God,  and  made  like  him.  Their 
 having  the  image  of  the  invifible  God  in  their 
 fouls,  is  more  honourable,  and  clothes  them 
 with  a  truer  beauty  than  all  the  other  ornaments 
 of  heaven.  And  then,  God  will  be  their  higheft 
 happinefs  and  pleafure,  they  will  then  be  fo  ele- 
 vatedly  holy  and  pure,  that  their  being  made  like 
 God  in  holinefs  will  be  their  chiefeft  joy  ;  when 
 they  (hall  fee  God  in  himfelf  infinitely  perfect  and 
 happy  ;  then  love  to  him  will  be  fuch,  that  their 
 fpirits  will  be  filled  with  an  overflow  of  delight, 
 upon  the  views  that  he  is  fo  glorious  and  great 
 who  poffefies  their  fouls :  in  fhort,  it  will  then  be 
 true  in  a  full  complete  fenfe,  that  they  fhall  have 
 none  in  heaven  but  him,  nor  w7hom  they  deiire  be- 
 fides  him. 
 
 Thus  I  have  endeavoured,  in  fome  meafure,  to 
 confirm  and  illuftrate  the  truth  obferved  from  the 
 words.  Now,  becaufe  it  would  take  up  too 
 much  of  your  time  to  go  through  the  other  things 
 propofed,  I  fhall  finifti  this  difcourfe  with  an  ufe 
 of  exhortation.  Let  us  all  be  excited  with  our 
 whole  foul  and  ftrength  to  cc  feek  this  kingdom 
 6C  wherein  dwelleth  righteoufnefs,"  and  to  at- 
 tain to  the  folid  hopes  that  we  fhall  at  laft  enjoy  it. 
 O  blind  ftupid  finners  !  who  when  the  infinite  in- 
 comprehenhble  goodnefs  of  God  propofes  fuch  ex- 
 cel- 
 
the  Blejfed  in  Heaven.  50 1 
 
 cellent  glory  to  them,  which  is  not  only  infinitely 
 above  their  merit,  but  above  their  wifhes  and 
 thoughts  ;  yet  they  proftitute  their  immortal  fpi- 
 rits  to  the  vileftlufts,  and  truckle  to  thefe  tyran- 
 nical matters,  when  Ged  offers  himfelf  to  be 
 their  fhield,  defence,  and  portion.  O  admirable 
 goodnefs !  that  our  offended  Maker  fhould  not  on- 
 ly admit  us  to  his  favour,  and  pardon  our  fins, 
 but  that  he  himfelf  fhould  become  our  happinefs 
 and  crown  >  this  is  a  condefcenfion,  the  miracu- 
 lous grace  whereof  cannot  be  underftood  till  we 
 feel  it,  and  this  diadem  be  placed  on  our  heads : 
 andfhallwebe  guilyof  the  infinite  folly,  to  negleft 
 it  while  it  is  in  our  offer  ?  Will  we  prefer  vanity 
 and  vexation  of  fpirittothisdurablefubftantial  good? 
 No,  "  let  us  lay  afide  every  weight,"  and  with 
 the  utmoft  diligence  and  application  ftrive  to  at- 
 tain to  this  refurreclion  of  the  dead.  I  fhall  con- 
 clude with  thefe  three  motives  to  engage  to 
 doing  fo. 
 
 1.  This  is  the  moft  excellent  and  perfect  good, 
 which  juftifies  the  wifdom  of  our  choice.  What 
 can  we  wifh  for  more,  than  that  God  fhould  be 
 our  reward  ?  Surely  it  muft  be  exceeding  great ; 
 this,  on  its  profpe£t,  will  make  us  happy  and 
 content  in  this  life,  and  will  fill  us  with  undeceiv- 
 ing joy  in  the  next.  They  muft  be  ftupidly  ig- 
 norant of  the  infinite  God  who  doubt  this  truth: 
 he  made  us,  all  our  wifhes,  inclinations,  and 
 defires  depend  upon  him  ;  and  fo  he  muft  be  able 
 to  anfwer  them  all:  does  God  fill  heaven  and 
 earth  with  his  prefence,  and  the  brighteft  fpirits 
 feel  his  gracious  influences  ;  and  can  he  not  give 
 thy  foul  an  overflow  of  blifs  ?  When  this  God  is 
 thy  "  diadem  and  crown,"  thou  (halt  have  as 
 much  pleafure  as  thou  can  hold  and  contain  ;  fo 
 that  thou  canft  never  have  an  unfatisfied  defire, 
 01  a  remaining   wifh,  but  God,    like  a  river  of 
 
 glory 
 
502  The  Happi nefs  of 
 
 glory  and  delight,  will  run  thro*  the  moft  hidden 
 recefs  of  thy  foul :  there  no  uneafinefs  fhall  attend 
 thy  knowledge,  no  cloud,  no  defedt:  the  pains 
 and  grief  that  are  the  lot  of  even  good  men, 
 when  they  have  different  views  of  things  here  on 
 earth,  fhall  then  be  done  away,  and  in  their  place 
 the  joy  of  eternal  agreement  and  love  (hall,  with- 
 out interruption,  fucceed  :  and  God,  with  his  own 
 hand,  "  will  wipe  all  r^ears  from  their  eyes:" 
 in  fhort,  this  happinefs  "  eye  cannot  fee,  nor 
 "  the  heart  conceive ;M  and  in  heaven  itfelf, 
 you  fhall  fee  no  more  than  you  fhall  enjoy,  for 
 God  will  be  your  God. 
 
 2.  God  is  not  only  the  greateft  but  the  only 
 good.  If  we  could  be  happy  without  him,  tho' 
 in  an  inferior  degree,  our  folly  might  be  excufable: 
 but  whither  can  we  go  from  God  ?  For  all  arc 
 his,  heaven  and  hell  are  under  his  empire.  We 
 muft  either  walk  in  his  light,  and  enjoy  him  for 
 our  portion,  or  we  muft  die  by  hisjuftice  ;  there 
 is  no  middle  ftate,  no  neutrality  betwixt  our 
 Maker  and  his  enemies :  and  what  anguifh  and 
 horror  will  the  foul  be  filled  with  in  hell,  when 
 it  fhall  reflect,  that  God  declared  it  on  earth,  that 
 he  would  make  his  power  known  in  all  men,  either 
 by  the  excellency  of  their  happinefs  or  the  depth 
 of  their  torment ;  yet  they  choofed  to  be  ob- 
 je&s  of  his  wrath,  as  if  their  Creator  could  not 
 make  them  miferable,  or  heaven  and  hell  had 
 been  trifling,  and  indifferent  to  them  which 
 fhould  be  their  habitation?  "  Let  us  be  wife 
 4C  then,  and  be  taught;  for  whofo  finneth  againfl 
 °  God,  wrongeth  his  own  foul,  and  all  they 
 44  that  hate  him,  love  death." 
 
 3/ This  happinefs  is  not  a  vain  fpeculation 
 and  figment,  it  is  attainable  by  finners.  The 
 glory  of  heaven,  if  we  could  never  come  there, 
 would  be  no  comfort  to  us  :  but  this  fhould  make 
 
 us 
 
the  Blejfed  in  Heaven.  503 
 
 uscouragious,  diligent  and  indefatigable,  becaufe 
 we  may  "  run  fo  as  to  gain  the  prize,  and  not 
 c<  to  be  as  thofe  who  fight  beating  the  air :  for 
 cc  we  have  a  new  and  living  way  unto  the  holieft 
 "  of  all  by  the  blood  of  Jefus;"  through  his 
 mighty  merits,  power  and  interceflion  we  may 
 be  accepted  of  God,  and,  overcoming  all  diffi- 
 culties and  dangers,  "  be  more  than  conquerors." 
 I  (hall  fhut  up  this  difcourfe  with  a  prayer  to 
 God,  that  he  may  give  us  all,  to  be  "  waiting 
 <c  for  this  glory,  honour,  and  immortality;" 
 and,  for  that  end,  to  be  "  denying  all  ungodli- 
 M  nefs  and  worldly  lufts,"  as  becomes  thofe 
 who  wait  for  this  better  city  and  nobler  flate. 
 €<  O,  that  we  were  wife  and  underftood  this, 
 "  that  we  misht  confider  our  latter  end!" 
 
 ERRATA. 
 
 Page  121.  1.  12.  from  the  Foot,  read  bright  eft. 
 p.  144.  1.  22.  r.  inconceivably. 
 
 FINIS, 
 
THE 
 
 TEXTS 
 
 OF     EACH 
 
 SERMON. 
 
 Volume  the  Second. 
 
 sermon   L 
 
 Isaiah  i.  5,  6.  Why  Jhould  ye  be  Jlrichen  any 
 more  ?  ye  will  revolt  more  and  more  :  the  whole 
 head  is  fick,    arid  the  zvbole  heart  faint ',  &C. 
 
 Page  3 
 
 S  E  R  M.     II. 
 
 Ezek.  xviii.  31.   For  why  will  ye  die,  O  houfe  of 
 
 Ifrael?  18 
 
 S  E  R  M.     III. 
 
 Rom.  vii.  13.  That  fin  by  the  commandment  might 
 
 become  exceeding  finfuL  40 
 
 S  E  R  M.     IV. 
 Psal.  cxxx.  3.    If  thou,    Lord,   Jhouldji  mark 
 iniquities  \  0  Lord,  who  Jhall  fland  ?  57 
 
 S  E  R  M.     V. 
 Rom.  v.  8.   But  God  commendeth  his  love  towards 
 us,  in  that  while  we  were  yetfmners,  Chri/l  died 
 for  us.  j  j 
 
 Vojl.IL  Y  SERM, 
 
s-06  COHEN  T  S. 
 
 S  E  R  M.     VI. 
 
 Psalm  cxix.  59,  60.  I  thought  on  my  ways,  and 
 turned  my  feet  unto  thy  Ujiimomeu  I  made  hafley 
 and  delayed  not  to  keep  thy  commandments.  Pag.  93 
 
 S  E  R  M.     VII. 
 EphejS.  ii*$.   For  by  grace  are  ye  faved,  through 
 faith,  and  that  not  of  your f elves,    it  is  the  gift 
 of  God.  1 2 1 
 
 S  E  R  M.     VIII,  IX. 
 
 2  Ccr.  viii.  9.  For  ye  know  the  grace  of  our  Loral 
 Jefus  Chri/ly  that  though  he  was  rich,  yet  for 
 cur  Jakes  he  became  poor,  that  ye  through  his 
 poverty  might  he  rich,.  143,   173 
 
 SERM,    X. 
 
 Acts  xvi.  31.  Believe  on  the  Lord-  Jefus  Chrift, 
 and  th m  Jha It  be  fa ved.  1 9.7 
 
 S  E  R  M.     XI. 
 % TlM.  2.  19.   And  let  every  one  that  nameth,  ths 
 name  of  Chrift^  depart  from  iniquity,  244 
 
 SERM.     XII. 
 
 Ezek.  xvi.  63.  That  thou  mayjl  remember  and  be 
 confounded,  and  never  open  thy  mouth  any  more- 
 he^aufe  of  thy  Jhame,  when  I  am  pacified  toward 
 thee  for  all  that  thou  hafl  done,  faith  the  Lord 
 God.  264 
 
 S  E  R  Ml    XIII. 
 
 f?EB.  12.  I,  2.  Wherefore,  feeing  we  alfo  are 
 ccmpaffed  about  with  fo  great  a  cloud  of  witneffes, 
 let  us  lay  afide  every  weight,  and  the  fn  which 
 doth  fo  eafily  befet  us,  and  let  us  run  with  pati- 
 mu  the  rare  that  is  fet  before  us>   &c\  284.. 
 
 S  E  R  Mv. 
 
CONTENTS.         507 
 
 S  E  R  M.    XIV. 
 
 Phil.  iii.  13,  14.  Brethren^  I  count  not  my/elf 
 to  have  apprehended',  but  this  one  thing  I  do,  for- 
 getting thofe  things  which  are  behind,  and  reach- 
 ing forth  to  thofe  things  which  are  before,  I 
 prefs  toward  the  mark,  for  the  prize  of  the  high 
 calling  of  God  in  Chriji  Jefus.  Page  303 
 
 S  E  R  M.     XV. 
 
 Jer.  ii.  5.   'thus  faith  the  Lord,    Wloat  iniquity 
 
 have  your  fathers  found  in  me,  that  they  are  gone 
 
 far  from  ?ne,  and  have  walked  after  vanity , 
 
 and  are  become  vain  ?'  324 
 
 S  E  R  M.     XVI. 
 
 Eccles.  xii.  1.  Remember  now  thy  Creator  in  the 
 days  of  thy  youth,  while  the  evil  days  come  not? 
 nor  the  years  draw  nigh,  when  thou  fialt  fay,  1 
 have  no  pleafur?  in  them.  348 
 
 S  E  R  M.     XVII. 
 Psalm  xc.  11.   Who  knoweth  the  power  of  thine 
 anger?  even  according  to  thy  fear  fo  is  thy  wrath. 
 
 S  E  R  M.     XVIII. 
 Isaiah  xxviii.  5.   In  that   day  jhall  the  Lord  of 
 ho/Is  be  for  a  crovjn  of  glory,    and  for  a  diadem 
 of  beauty  unto-  the  refidue  of  his  people.  484. 
 
 l  e  c  T- 
 
5c8  CONTENTS. 
 
 LECTURES. 
 
 LECTURE    I. 
 
 Matth.  v.  i, 4.  Page  385 
 
 L  E  C  T.    II. 
 
 Matth.  v.  5, 7. 
 
 LECT,    III. 
 Matth.  v.  8, 12. 
 
 LECT.    IV. 
 
 Matth.  v.  13, 21. 
 
 LECT.     V. 
 
 John  xvii.   14, 27. 
 
 403 
 423 
 444 
 465 
 
 FINIS, 
 
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