f    "  'f, 
 
.k/ 
 
DISCOURSES 
 
 O  N 
 The  whole  LVth  Chapter  of  ISAIAH. 
 
 Preparatory  to  Communion  at  theLoRD's-TABLE. 
 
 To  which  is  added, 
 The  Author's  last  Sermon. 
 
 By  that  pious^  judicious^  and  learned  Divine, 
 
 The  Rev.  Mr.  NehemiahWalter^ 
 
 Late  Paftor  of  the  Firft  Church  in  Roxbiiry. 
 
 WITH 
 
 A  Preface,  (giving;  feme    Account  of  his 
 Life    and  Character. 
 
 Prov.  X.  7.  The  Memory  of  the  Jujt  is  bkjfed. 
 
 Heb.  xiii.  7,  8.  Remember  them  which  ha've  had  the 
 Rule  over  you  \  "who  ka-ve  fpcken  to  you  the  JVord  of 
 God  :  ivhofe  Faith  follow,  corfideri?2g  the  End  of 
 their  Con^cerjation.  Jesus  Christ  the  fame 
 Tejlerday,  to  Day,  and  for  Ever, 
 
 BOSTON  :    New-England, 
 
 Printed  by  D.  Fowle  in  Ann  Street,  for  D.  Henckma:^ 
 in  Cornhill.     x^xdcclv. 
 
-^ 
 
PREFACE, 
 
 Containing  fofm    Minutes    of    the    Rev. 
 Author's    Life  and  Charadler. 
 
 I N  C  E  Books  are  iifually  valu*d  as  well  for 
 %  the  Author^  as  the  Contents,  had  the  late  ve- 
 ^^  nerable  Mr.  Walter's  Name  and  Worth 
 been  as  univerfally  known  in  the  World,  as 
 he  was  juftiy  reverenc'd  and  lov'd  by  all  ac- 
 quainted with  his  Perfon  and  Charadter,  the  genuine  Re- 
 mains of  fo  excellent  a  Divine  might  have  been  ventured 
 abroad  upon  the  meer  Credit  of  the  Title  Page,  But  as 
 Cuftom  makes  it  decent  to  introduce  a  pofthumous  Work 
 with  a  commendatory  Preface,  fo  this  feems  requifite,  in 
 regard  of  Readers  who  may  have  heard  little  or  nothing 
 of  the  Rev.  Author^  to  prepare  them  for  a  fuitable  Re-* 
 ception  and  Entertainment  of  thefe  his  Writings  j  and 
 likcwife,  in  regard  of  others  who  knew  him  well,  or  have 
 heard  much  of  him,  to  refrejh  and  excite  their  Minds ^  bf 
 Way  of  Remembrance,  And  as  for  ourfelves,  having  been 
 long  favour'd  with  his  Acquaintance  and  Friendfhip,  this 
 has  made  us  Debtors  to  his  Memory  :  nor  could  we  per- 
 fuade  ourfelves  to  let  thefe  Difcourfes  appear  in  Print 
 without  being  accompany'd  with  a  refpeftful  Memo- 
 rial oi  tht  W  nttr  y  though  wc  couM  have  wifh'd,  this 
 had  been  lodg'din  fome  other  and  better  Hands. 
 
 The  Materials  of  the  Account  here  given  of  him,  arc 
 collcded,  partly  from  what  has  been  publilh'd  already, 
 partly  from  Roxbury-Chuvch  Records,  partly  from  our 
 own  perfonal  Knowledge  and  Converfation  with  Fiim,  and 
 partly  from  Inform,ations  received  of  his  People. 
 
 He 
 
ii  Minutes  of  the  Rev,  Author's 
 
 Fie  was  the  Son  of  worthy  Parents,  who  originally- 
 tame  from  Lancafhire  in  England. He  had   his  BirtU 
 
 in  Ireland,  fometime  in  December  166^.  And  there 
 was  initiated  in  Grammar- Learning,  at  one  of  their  bcfl 
 Schools,  where  he  diflinguiih/d  himfeif  by  his  Profici- 
 ency :  particularly  in  the  Latin  Tongue,  which  by  that 
 Time  he  was  13  Years  old,  he  was  luch  a  Mafter  of,  as 
 to  be  capable  of  readily  converfing  in  it,  which  he  oftea 
 had  Opportunity  to  do„  with  P<?;)//?J  Scholars  in  his  Neigh- 
 bourhood, who  had  learnt  to  fpcak  it  rather  more  fluently, 
 by  Rote  -,  and  in  his  Difputcs  with  them,  he  found  it  a 
 iingular  Advantage  to  him,  that  he  had  luch  frequent 
 Occafion  to  tax  them  of  falfe  Grammar,  and  cou'd  cite 
 them  to  the  Rule  ;  which  ferv'd  to  put  them  to  the  Bfufli, 
 or  at  leafl  bring  them  to  a  Paufe,  and  to  give  him  Lea- 
 furc  to  recollect  his  Thoughts. 
 
 Sometime  in  (or  perhaps  a  little  beforej  the  Year  1680, 
 when  the  Prevalence  of  Popery  greatly  threatned  Ireland^hn 
 Father  Mr.  Thomas  Walter  removed  thence,  and  came 
 over  to  New  England  -,  bringing  with  him  this  his  hopeful 
 Son.  Here  he  was  firil  put  to  learn  a  Trade  :  but  it  was 
 foon  found,  his  Genius  lay  quite  another  Way,  and  in- 
 clined him  wholly  to  Letters.  His  Book  was  his  Delight. 
 Accordingly,  with  a  View  to  perfed  his  School-Educa- 
 tion, and  prepare  him  for  the  College,  he  was  committed 
 to  the  Care  o\  the  famous  Mr.  Cheever,  then  Mafter 
 of  the  Publick  Grammar  School  in  Bofion  ;  who,  upon 
 a  fhort  Examination  and  Experiment,  returned  him  to  his 
 I'acher,  with  a  great  Encomium,  pronouncing  him  already 
 v/ell  flock'd  with  Claffick  Learning,  and  abundantly  fur- 
 nifh'd  10  enter  upon  Academical  Studies. 
 
 In  the  i7ch  Year  of  his  Age,  he  was  admitted  into 
 H'irvird  College,  A.  D.  16S0,  when  the  very  learned 
 Mr.  O/.Kts  wds  Prefident,  and  Mr.  Daniel  Gookin  and 
 Mr.  Samuel  /Indrews,  Fellows  :  though  the  former  of 
 thelefooa  removing,  was  fucceeded  by  Mr,  John  Cotton, 
 a^tcrw^rds  Minifter  of  Hampton  \  who  always  mention'd 
 Mr.  IVaUer^s  Name  v/ith  plculiar  AfFcdion  and  Rerpe<ft, 
 •  and 
 
Life  ^W  Character.  iii 
 
 and  wou'd  frequently  take  occafion  to  fpeak  of  his  fingu- 
 Jar  Progrefs  in  Learning  while  a  Student  at  Cambridge^ 
 with  much  Applaufe. 
 
 Anno  1684,  he  commenc'd  Batchelor  of  Arts  \  and 
 Mafter  in  1687.  In  the  Interim,  Mr.  Nelson,  a  noted 
 Merchant  in  Bofton,  who  had  a  great  Interefl:  and  Trade 
 with  the  French  at  Port  Royal  (now  Annapolis )  in  N0V2- 
 Scotia^  made  him  the  Offer  of  a  Voyage  with  him  thi- 
 ther, in  order  to  learn  their  Language  ;  which  Invitation 
 he  gratefully  accepted.  And  the  more  fpcedily  to  effect  his 
 Defign,  prelently  on  his  Arrival  he  retired  from  thcForr, 
 that  he  might  be  out  of  all  Englifh  Converfation,  and 
 fojourn'd  for  feveral  Months  in  a  private  Gentleman's 
 Family  at  a  Diflance,  where  he  could  hear  nothing  fpok- 
 en  but  in  the  Language  he  was  aiming  to  acquire.  Ic 
 was  a  fobcr,  and  ( in  the  Romifh  wd^y  )  a  religious  Family  : 
 the  Heads  of  which  he  was  wont  to  fpeak  of  with  great 
 Gratitude  for  their  handfom  Treatment  of  him,  and  to 
 exprefs  his  charitable  Hopes  concerning  them,  as  really 
 pious,  upon  the  Obfervations  he  had  made  of  them. — 
 After  pafling  a  few  Months  there,  he  return'd  very  much 
 a  Mailer  of  the  Language  •,  in  which  he  afterwards  wtorc 
 fully  perfe(fled  himfelf,  by  reading  of  French  Authors, 
 and  by  frequently  conferring  with  fome  Proteftant  Refu- 
 gees of  that  Nation  ;  a  fmall  Aflembly  of  whom  fubfifted 
 tor  many  Years  ( and  till  very  lately  )  at  Bojlon^  to  which 
 in  the  Abfence  of  their  Pallor,  he  has  fometimes  preach- 
 ed, in  their  own  Tongue,  to  their  Edification  ;  though, 
 at  the  fame  Time,  he  declin'd  praying  with  them  in  it, 
 perhaps  from  a  modeft  Sufpicioo  ot  his  own  Sufficiency 
 for  doing  this  either  extempore^  or  memoriter,  and  not 
 chufing  to  read  a  written  Form. — But  he  was  certainly 
 able  to  difcourle  very  pron:jptly  in  the  French  Language, 
 and  good  Judges  have  faid,  with  great  Propriety.  His 
 Knowledge  of  that  Tongue  he  accounted  a  valt  Privilege, 
 which  he  frequently  mentioned  with  Thankfulnefs  to 
 God  ;  particularly  as  it  gave  him  the  Opportunity  of  con- 
 fulcing  many  valuable  inftructive  Books,  that  otherwifc 
 
 he 
 
iv         Minutes  of  the  Rev.  Author's 
 
 he  mufl  have  been  unacquainted  with  :  and  accordingly 
 his  vvell-furnifh'd  Library  coud^td^  in  great  Part,  of  Pro- 
 teftant  Authors  in  the  French  Language  ;  among  whom 
 thofe  famous  Divines,  MefTicurs  Claude  and  Placett, 
 were  fingularly  valu'd  by  him. 
 
 Returned  from  his  Travels,   he   purfued  his  Studies  at 
 College Jor  feveral  Years  withcJofe  Apphcation  \  difcover- 
 ing  a  laudable  Thirfl  after  Increafein  all  ufeful  Literature, 
 and  giving  Proofs  of  his  Induftry  and  Ingenuity,   by    his 
 exemplary  Proficience  in  the  liberal  Arts  and  Sciences.— ? 
 He  had  a  great  Command  of  the  Lalin  Tongue,  became 
 a  Critick  in  the  Greek,  and  had  a  good   In  fight   into  the 
 Hebrew:  attain'd  to  a   confiderable   Acquaintance    with 
 Pbilcfophical  Inquiries ;  and  in  fhort,    pofTcfs'd  a  happy 
 Fund  both  of  human  and  divine  Learning. — He  was  in-^ 
 deed  much  of  a  Humanijl  ;  though  Divinity  rather  was 
 his  Favourite  Study,-— He  bore   fo  fuperior  a   Figure  a- 
 mong  the  Scholars  of  his  Day,  that  in  their  Debates  upon 
 any  Point,  whether  Philological,  or    Theological,  ftill  He 
 wasappeai'd  to,  and  his  Opinion   was  wont  to  be  gene- 
 rally decifive. — It  reflefled  a  Luftre   on   his    Charader, 
 that  the  memorable  Mr.  Elijah  Corlet,  Mafter  of  the 
 Grammar  School  in  Cambridgey  ufed  to  exprefs  a  didin- 
 guifhing  Value  for  him,  by  employing  him  to  officiate  at 
 Times    in    the    Care   of  his  School,    when  obliged    to 
 be  abfcnt  himfclf ;  always  efteeming  his   Place  well  fup- 
 ply'd  by  Mr,  Walter ^  and   fully  confiding  in  his   Skill, 
 Prudence,  and  Diligence.     And  on  Mr.  QorMs   Death 
 (Anno  1687,  /Et.  77.)  Mr.  Walter^  to  exprefs  his  Grati- 
 tude and  Honour  to  the  Memory  of  fo  deferving  a  Perfon, 
 publifh'd  an  Elegy ^  done  in  blank  Engli/h  Verfe  ;    begin- 
 ning with  a  modefl  Apology   for  its   appearing   in  that 
 Form,  and  in  that  Language. — Mr.  Stone,  thclate  wor- 
 thy and  aged  Pallor  of  Harwich,  having    made  his  chief 
 Progrefs  in  School-Learning  under   that   very   excellent 
 Divine,  the  Rev.  Mr.  Nehemiah  Hobart  oi  Newtown j 
 had  his  laft  Preparation  for  the  College  by  Mr.  Walter  5 
 whom  he  daily  attended  at  his  Chamber  in  Cambridge^  tra- 
 velling 
 
Life  ^W  Character.  v 
 
 veiling  thither  on  Foot  every  Morning,  though  above  a 
 Mile  from  his  Feather's  Houfe  ;  and  for  whom  he  ever 
 maintained  a  very   high  Elteem. 
 
 Mr.  JValter  early  began  to  acquaint  himfelf  with  Church- 
 Hiftory  -,  in  which  he  grew  to  be  very  well  verfed  :  par- 
 ticularly in  thofe  Branches  of  it  referring  to  the  firft  Ages 
 of  Chriftianity^  to  the  Romifh  Apoftacy,  and  the  Proteftant 
 Reformation. — He  was  well  ftudy'd  too  in  the  Popifh 
 Controverfies  ;  in  the  Lutheran^  and  in  the  Arminian  Con- 
 troverfics  ;  alfo  in  the  Difciplinary  Difpuces  among  Pro- 
 teftants  : — impartially  reading  the  Controverfial  Writings 
 on  all  Sides,  and  weighing  their  feveral  Arguments  with 
 his  belt  Skill.  Particularly  he  took  this  Method  to  fettle 
 his  Judgment  in  the  Epifcopal  and  Prejbyterian  Contro- 
 verfies (or  thofe  between  the  Church  and  Dijfenters  in 
 England^  and  between  Prejhyterians  and  Congregationals) 
 confulting  the  mofl  eminent  Writers  on  each  Side  of  the 
 Queftion :  and  after  much  Deliberation,  he  fell  in  with 
 the  Way  of  the  Churches  in  New  England  \  as  thinking 
 their  Conftitution  and  Pradlice  in  general,  with  refpedl  to 
 Worfhip,  Difcipline  and  Order,  mod  conformable  to  Gof- 
 pel-Inftitution  and  primitive  Pradice,  as  well  as  to  the 
 Principles  of  the  Reformation,  refpeding  the  Rights  of 
 Confcience  and  private  Judgment,  the  Perfedion  and 
 Obligation  of  the  Scriprure-Rulc,  and  the  Supremacy  of 
 Chrift  as  fole  Head  of  the  Church.  Accordingly,  he  was 
 firmly  attached  to  the  Congregational  way  :  but  ftill  pre- 
 ferv'd  a  Candour  for  pious  People  of  a  different  Perfua- 
 fion  ;  and  indeed  was  fometimes  ready  to  think,  that  cer- 
 tain Modalities  in  Religion,  wherein  Proteftants  vary  from 
 one  another,  had  an  immoderate  Strefs  laid  upon  them. 
 
 With  him  the  holy  Scriptures  were  the  Tefl  of  Ortho- 
 doxy^ and  Meafure  of  Truth.  He  took  the  Word  of  Chrift 
 for  the  Guide  of  his  Thoughts  in  Religion,  and  from 
 thence  form'd  his  Sentiments  upon  the  feveral  Do^rines^ 
 which  have  been  the  Subjefts  of  fo  many  warm  Contro- 
 verfies in  the  Church  from  Age  to  Age. — He  had  a  Re- 
 verence for  the  Memory  of  many  of  the  primitive  Fathers, 
 
vi         Minutes  ef  the  Rev.  Author *s 
 
 and  had  a  juft  Value  for  their  Writings  :  but  an  equal 
 Refpefl  for  many  of  the  Divines  of  the  Reformation, 
 and  in  Truth  to  thefe  he  rather  gave  the  Preference  irj 
 his  Judgment,  on  fome  Accounts.  He  had  a  peculiar 
 Efteem  for  the  famous  Calvin,  among  the  firft  Refor- 
 mers ;  and  among  the  more  modern  Englijh  Divines,  he 
 had  a  diflinguifhing  Value  for  the  learned  Dr.  Owen, 
 and  for  the  great  Mr.  Hov/e,  whom  he  feem'd  in  fome 
 Regards  to  prefer  above  all  :  Though  at  the  fame  Time 
 he  ufed  to  exprefs  an  AfFedion  and  Refpe(fl  for  many 
 others,  as  Dr.  Bates,  Mr.  Charnock,  Mr.  Flavel, 
 Mr.  Richard  Taylor,  &c.  He  very  much  approved 
 the  /Ijfembly  of  Divines  Confession  of  Faith^  and  Ca- 
 techisms ;  and  in  particular  greatly  priz'd  the  Affem- 
 bly's  fhorter  Catechifm.  However,  dill  he  had  not  fo 
 learned  Christ,  as  to  take  any  Man  or  Sett  of  Men  for 
 his  Standard,  and  to  fubjecl  his  Faith  to  any  Scheme 
 of  Divinity,  or  his  Confcience  to  any  Model  of  Religion, 
 whatever,  of  meer  human  Contrivance.  No  ;  but  Di- 
 vine  Revelation^  as  it  is  contain'd  in  the  facred  Scriptures, 
 was  what  he  repair'd  to  as  the  Fountain  of  Theological 
 Truth,  and  made  that  the  only  Rule  of  his  Judgment,  in 
 Matters  of  Faith  and  Worfhip  •,  ever  efteeming  that  a 
 Rule  fufficient^  obliging^  and  limiting^  both  as  to  Principles 
 and  Pradices  in  Religion.  Guided  by  the  Light  of  Scrip- 
 ture, he  embraced  thofe  great  and  important  Dodrincs  of 
 the  Reformation  -,  the  fame  that  are  contain'd  in  the  39 
 Articles  of  the  Church  of  England,  and  the  fame  that 
 have  been  commonly  profefs'd  and  preach'd  in  the 
 Churches  of  A^fw  £«^/^«i.— Neverthelefs  he  carefully 
 avoided  all  Extreams  •,  and  in  particular,  equally  oppofed 
 Arminianifm  on  the  one  Hand,  and  ylntinomianifm  on 
 the  other,  always  wilhing  the  Churches  and  Miniftry  of 
 Nezv  England  might  be  exempted  from  both  :  Yet  he 
 would  fpeak  charitably  of  fome  Divines,  that  leaned  to 
 either  of  the  Extreams,  and  always  took  Care  to  preferve 
 a  Diftindion  between  Perfons  and  Opinions  ;  being  very 
 fparing  in  his  Cenfures  upon  the  former,  while  he  readily 
 bore  his  Teftimony  agalnft  the  latter.  With 
 
Life  and  Character.  vii 
 
 "With  fuch  a  happy  Temper  and  Furniture  of  Mind^ 
 with  a  Judgment  thus  poiz'd  and  fixed,  and  with  an  efla- 
 blifli'd  Charader  of  Piety,  he  at  firft  fcC  out  in  the  World 
 as  a  Candidate  for  the  Miniftry  ;  his  Pulpit- Performances 
 meeting  with  uncommon  Acceptance. — There  feems  to 
 have  been  a  fpecial  Interpoficion  of  divine  Providence^ 
 in  his  firft  Introduction  into  Roxbury- Pulpit  5  which-  per- 
 haps may  be  worth  relating.  And  it  was  thus,  as  the 
 Fad  lies  in  the  Memory  of    one  of  us,   that   heard    the 
 
 Account  of  it  long  fmce. Mr.  Walter  had  entertain'd 
 
 Thoughts  of  travelling  abroad  ;  it's  fuppofed,  with  a 
 View  partly  to  making  further  Improvements  in  Know- 
 ledge •,  and  had  actually  befpokc  his  PafTage  in  a  Ship 
 for  Ireland^  or  England.  But  it  fo  happcn'd  in  Provi- 
 dence, that  v;hen  the  VelTel  only  waited  for  a  Wind,  he 
 on  a  Saturday- Afternoon  received  a  MefTage  from  Rox- 
 bury  dcfiring  of  him  a  Sermon  on  the  Morrow.  Accord- 
 ingly, he  then  went,  and  preach'd  there  (as  it  was  faid) 
 for  the  firjl  Time  •,  greatly  to  the  Satisfaction,  both  of 
 Minifber  and  People.  They  had  for  a  confidcrable  while 
 been  feeking  a  Colleague  for  their  aged  Paftor,  the  famous 
 and  venerable  Mr.  Joh.n^  Eliot  (the  fame  who  has  ufu- 
 ally  been  celebrated  as  the  American  Apoftle;  and  among 
 feveral  very  worthy  Candidates,  whom  they  had  often 
 heard,  their  Inclinations  were  fo  divided,  as  to  retard  their 
 Proceedings.  But  upon  hearing  Mr.  fValter^ihcy  were  in- 
 flantly  very  much  united  in  him, and  haftned  to  invite  him 
 to  conftant  Preaching  among  them,  with  a  Prolped  of 
 Settlement  in  due  Time  •,  which,  it  was  faid,  occafion'd 
 the  putting  off  his  intended  Voyage.  The  good  old 
 Minifter  was  fo  charm'd  with  this  young  Gentleman's 
 Preaching,  that  on  the  firft  Day  of  hearing  him,  he  ftayM 
 the  Church  after  Evening  Service,  and  was  for  puuing 
 it  immediately  to  Vote,  whether  they  would  give  him  a 
 Call.  But  the  Hon^ic  Joseph  Dudley  Efq;  (aftcr^ 
 wards  Governor)  then  prefent,  notwithftanding  he  had 
 conceiv'd  a  high  Opinion  of  Mr.  VFalter,  yet  appeared 
 in  Oppofuion  to  fo  fudden  a  Motion,  and  perfuadcd  Mr. 
 
 b  Eliot 
 
viii        Minutes  0/  the  Rev.  Author's 
 
 Elict  to  defer  it  for  a  v^hile.—- After  a  lliort  Delay,  he  r» 
 ceiv'd  an  unanimous  Call  ;  the  Brethren  of  the  Church 
 making  their  Choice  on  Lord's- Day,  July  15.  1688. 
 and  the  Inhabitants  of  the  Town,  in  publick  AfTembly, 
 on  Lord's  Day,  Sept,  9.  approving  and  confirming  it. 
 Mr.  Walter  upon  the  Call  given  him,  though  it  was  then 
 a  dark  and  threatningSeafon,  in  the  Reign  of  K.James  IL 
 a  profefs'd  Fapil>,  and  in  the  Adminiftration  of  Sir  Ed- 
 mund Andross,  Governor  of  Nezv  Er gland ^  a  Tool 
 of  the  Court,  and  grievoudy  tyrannizing  over  the  poor 
 People  here,  yet  had  the  Courage  to  enter  into  the  Mi- 
 nifl-ry,  at  fuch  a  critical  Jundure,  and  devote  bimfelf  to 
 the  Service  of  Chrift  in  thefe  Churches. 
 
 On  Wednefday,  03der  ly.  1688.  (in  the  25th  Year 
 of  his  Age)  he  was  publickly  and  folenDniy  ordained,  with 
 the  laying  on  of  the  Hands  of  the  Prefbytcry.  Mr. 
 Walter  hinnfelf  (purfuant  to  tiie  former  Ufage  among 
 us)  preached  the  Sermon  on  that  Occafion  ;  which  was 
 from  2  CoR.  iv.  7.  But  we  have  this  Treafure  in  earthen 
 Ve£els,  that  the  Excellency  of  the  Power   may  he  of  GODy 
 
 and  not  of  us. Mr.  Eliot    (then  in  his  84th   Year) 
 
 prefided  in  his  Ordination,  and  gave  the  Charge,  And 
 though  a  Diftindion  was  wont  to  be" made  between  the 
 Charaffcrs  of  Pajlor  and  Teacher^  when  two  Minjfters 
 were  together  in  the  fame  Church  (one  of  them  being  or- 
 dained under  the  former  Name,  and  the  other  under  the 
 latter)  Mr.  Eliot  notwith (landing  faw  ftc  to  join  both 
 Names  or  Characters  in  Mr.  ^/^^//jfr':,  Ordination,  And 
 on  their  Return  from  the  Solemnity, he  took  Oceafion  plea- 
 fan  t!y  to  fay  to  Mr.  Walter^ — "  Brother,  Tve  ordain'd 
 "  you  a  Teaching  Pajlor :  but  don't  be  proud  of  it  ^  for  I 
 *' always  ordain  my   Indians  (6.^* 
 
 After  this,  Mr.  Eliot  did  not  long  furvive  :  for  on  the 
 20th  oi  May  1690,  he  died  •,  having  been  Miniftcr  of 
 Roxbury  from  Sept.  1632.  and  being  v;orn  out  with 
 Age,  and  with  abundant  Labours,  in  the  Service  of 
 Chrifb  and  Souls,  as  well  among  the  Indians  as  Englifh: 
 But  it  was  a  great  Satisfaftion  to  him,  that  he  faw  his 
 
 People^ 
 
Life    arid   Character.  ix 
 
 People,  befor<^  his  Death,  ^o  peaceably  and  happily  {n- 
 tied  under  Mr.  ^FaUer\  Minilby.  And  it  is  well  knowp> 
 how  for  the  Year  or  two  they  were  together,  Mr.  Wal- 
 ter ferved  in  the  Gofpel  wi[h  his  venerable  ColIeague,ev£n 
 as  a  Son  with  a  Father^  fuj]  of  filial  Duty  and  AfFedion  ; 
 and  what  a  vaft  Efterm  and  Parental  Love  that  ancicnc 
 Gentleman  had  for  his  young  Colleague,  how  he  honour- 
 ed him  before  his  Pcopl-^  and  almoll  intirely  dcvolv'd 
 upon  him  all  pubiick  Offices  of  the  Miniftry,  from  a 
 Senfe  of  his  fuperior  Abilities.  Mr.  Eliot  wou'd  often 
 make  the  Remark,  that  well  hsaten  Oil  was  required  for 
 the  Service  of  the  Sanduary  ;  tud  to  that^  he  ufed  to 
 compare  Mr.  FFahcr^s  Sermons.  He  would  therefore 
 feldom  preach  ;  that  fo  he  might  net  hinder  his  People 
 from  the  Benefic  of  his  defirable  Colleague's  Labours, 
 and  might  himfelf  enioy  the  Privilege  (5f  hearing  him. 
 This  we  find  taken  Notice  of  in  the  Memoirs  of  Mr. 
 Elioth  Life,  written  above  fifty  Years  ago,  by  the  late 
 very  excellent  Dr.  Cotton  Mather;  where  we  have 
 the  Pleafure  of  feeing  Mr.  Walter  thus  charaflerifed  ; 
 —  "A  ?cr{o^youn^  in  Years,  but  old  \n  Discretion, 
 *'  Gravity,  and  Experience  ;  and  one,  whom  the 
 *'  Church  of  Roxhary  hopes  to  find  a  Pqflor  after  GOD*s 
 •'  own  Heart.'*  h  follows,  "  Who  being,  by  the  lina- 
 *'  nimous  Vote  and  Choice  of  the  Church  there,  become 
 "  the  Paffor  of  Roxhury^  immediately  found  the  vene- 
 "  rable  Eliot  embracing  and  cherifliing  of  him,  with 
 "  the  tender  Affcdions  of  a  Father.  The  good  old 
 "  Man,  like  Aaron^  as  it  were  difrohed  himfelf,  with  an 
 *'  unfpeakable  Satisfa6lion,  when  he  beheld  his  Garments 
 *'  fpread  upon  a  Son  fo  dear  to  him.  After  thi?,  he  for 
 •*  a  Year  or  two  before  his  Tran{]ation,  cou'd  fcarce  be 
 ''  perfjaded  unto  any  pubiick  Service  ;  but  humbly 
 ''  pleaded.  It  would  he  a  VFrong  to  the  Souls  of  the  People^ 
 *'•  for  him  to  do  any  Thing  among  them,  when  they  were 
 •  fupply'd  fo  much  to  their  Advantage^  otherwife. —  And 
 it's  faid,  the  good  old  Gentleman,  when  he  preach^  at 
 any  Tin^c  in   the  Morning,  would  cxcufc  the  Meannefs 
 
 and 
 
X         Minutes  of  the  Rev.  Author's 
 
 and  Brokennejs  (as  he  cail'd  it)  of  his  Performance,  but 
 would  conclude  with  faying,  *'  My  dear  Brother  here 
 will  hy'n^hy  mend  all!^ — 
 
 Thus,  Mr.  Walter  gave  early  Prefages  of  his  future 
 Eminence  ;  and  he  has  all  along,  from  Youth  to  ad- 
 vanced Age,  fliewcd  himfelf  a  Workman  that  needed  not 
 to  he  ajhamed  \  a  huxning  and  Jhining  Lights  both  in  the 
 Pulpit  and  out  of  it  -,  and  through  a  long  Life,  abun- 
 dantly anfwering  the  high  Expedations  he  had  raifed  in 
 his  younger  Days. — He  was  Owner  of  all  the  valuable 
 Qualifications,  intellectual  and  moral,  neccfTary  to  confti- 
 tute  an  eminent  Chara6ler,  whether  as  a  Chri/lian,  or  a 
 Divine. 
 
 He  certainly  exhibited  a  bright  Example  of  perfonal 
 Holinefs  -,  which  is  of  the  firft  Confideration,  and  the 
 grand  Requifite  in  the  Chrijlian  Profejjfor^  much  more  in 
 the  Chrifiian  Minijler.  He  gave  very  convincing  Evi- 
 dences of  vital  Experience  in  Religion,  to  a  high  Degree. 
 He  liv^d  the  Chnftianity  he  preach'd  ;  fn swing  bis  Faith 
 ly  his  Works^  and  having  his  Fruit  unto  Holinefs^  in  ail 
 irs  various  Exercifes.  He  was  mod  exemplary  for  Hatred 
 of  every  Sin  •,  and  an  Inftance  of  the  corredeft  Morals  : 
 appear'd  ever  devoted  to  the  Service  and  Honour  of 
 Chrifl:  ;  exprefb'd  a  deep  Concern  for  the  Advancement 
 of  his  Kingdom  and  Intereft  :  manifeil:ed  an  ardent  Love 
 to  God,  and  warm  Benevolence  to  Men  \  a  great  Morti- 
 fication to  the  World,  and  Abftradion  from  earthly  Con- 
 cerns ;  an  habitual  Equanimity,  and  Contentment  with 
 his  outward  Condition  ;  Rengnation  •  in  Adverfity,  and 
 Moderation  in  Profperiry  •,  Freedom  from  Envy  at  others 
 rifing  Reputation,  or  Eourifning  Circumftances,  and  from 
 all  undue  Elation  v^ith  the  peculiar  Refpedts  univerially 
 p.iid  ro  himfrlf ;  was  remarkable  for  his  domeftick  Ten- 
 dernefs  and  Endearingnefs  towards  his  People  ;  for  his 
 Humility,  and  Modefly,  which  made  him  decline  fome 
 publick  Honours  that  were  oifer'd  him,  and  very  much 
 to  avoid  publick  Appearances  ;  was  remarkable  for  an 
 habitual,  conftant  Scriourners,  Solidity,  Veracity,  and  Up- 
 
 rightnefs  j 
 
Life   and  Character.  xi 
 
 rightnefs  •,  wasftri(flly  temperate,  exaflly  juft,  and  exceed* 
 ing  confcientious  in  all  his   Ways  ;  was  molt  apparently 
 fptritually  ?mnded,  and  of  a  heavenly  Converfation  ^  walk- 
 ing by  Faith^  not  by  Sight  ;  and  adding  to  his  Faith,  Forti" 
 tude.     For,  though  he  was  low  of  Stature,  and  had  a  thin 
 and  feeble  Body,  as  well  as  a  low  and  weak  Voice  ;  yet 
 he  poflefs'd  a  great  Soul,  had  a  finguiar  animal  Vivacity, 
 with  a  good  Meafure  of  natural  Firmnefs   and    Courage, 
 which  being  fandify'd,  were  of  Advantage  to  him,  when 
 call'd  to  appear  in  the  Caufe  of  GOD  our  Saviour.     He 
 had  a  Zeal  of  GOD,   and  this  according  to  Knowledge  ; 
 being  happily  temper'd  with  Meekncfs,  Lenity,  and  Cha- 
 rity, govern'd  by  Prudence,  and  recommended  by  a  vifi- 
 ble  Sincerity  and  Lowlinefs  of  Heart. — He  was  of  a  mod 
 ingenuous  Spirit,  abounding  in   Candour  ;    was    a   candid 
 Difputant,  a  candid  Hearer  of  Sermons,  a  candid    Inter- 
 preter of  others  Words  and  Adions  ;    exceeding  diftant 
 from  all  Cenforioufnefsand  Dctraflion,  from.all  Bitternefs 
 and  Acrimony  •,  yet  was  a  faithful  Friend,  and  knew  not  to 
 give  flattering    Titles,    nor  ufed  he  flattering  fVords,   or 
 airy  Compliments.     Very  refpedful  was  he  to  his  Supe- 
 riours,  though   ferviltly  obfcquious  to  none  ;  full  of  Con- 
 defccnfion   to  his  Inferiours  -,  and  in    Honour  preferring 
 his  Equals. — He  was  of  a  mod  placid,  and  pacifick  Tem- 
 per, never  embroil'd  himfeif  in  Controverfy,  kept  out   of 
 all  Contention,  and    ever  followed  the  Things  that  made 
 for  Peace. — He  was  very  averfe  to  entangling  himfeif  in 
 the  /Affairs  of  this  Life  •,  whatever  Occafions  there  might 
 fomctimes  be  for  it,  as  having  a    numerous  Family,  and 
 an  Income  fmali,  comparatively.     However,  being   fuch 
 a  great  Lover  of  Learning,  he   gave   thiee  of  his  Sons  a 
 liberal  Education,   by  the  Afliftance  of  generous  Friends, 
 and  at  the  Expcnce  of  fomc    Self-denial   at  home. — He 
 was  inclined  to  live  as  retired,  and   to  keep  as  much   in 
 \\\%  Study,  as  pofTible,  for   devotional,  as   well  as   literary 
 Purpofes ;  and  his  Work  was  almoft  his  only  Recreation. 
 The  Confequenceof  this,  his  Friends  thought  to  be  Gain 
 to  them  on  fome  valuable  Accounts,  yet  a  Lofs  to  them 
 by  the  Infrcquency  of  his  defirabie  Vijits,  Though 
 
xii        Minutes  of  the  Rev.   Author's 
 
 Though  he  was  but  feldom  abroad,in  Company, and  did 
 not  afFedt  Abundance  of  it  at  home,  yet  was  eajy  cf  Accefs^ 
 and  receivM  his  Vifitors  with  much  Courtefy  and  Affa- 
 bility. There  wa^  a  vifible  SweetnefSy  under  all  his-  Re- 
 ferve  ;  and  in  Converfation,  where  he  might  ufe  a  Liberty 
 without  Danger  of  giving  Offence,  he  was  modeflly  free 
 and  facetious,  pleafant,  and  entertaining  ;  always  inge- 
 nious, always  communicative  and  infiruclive  ;  but 
 never  loud  and  noify,  nor  over-talkative  -,  never  affum- 
 jng,  nor  over- bearing,  nor  indecently  interrupting,  in  any 
 Debate  or  Difcourfe  :  nay,  rather  Jlow  to  [peak,  as 
 well  zijlow  to  wratb^  but  fwift  to  i^ear^  and  readier  to 
 attend  to  others,  than  to  exert  himfelf.  Neither  did  he 
 Jove  Trifling  and  meer  Amufemenr  ;  but  was  always 
 grave,  in  the  midft  of  Chearfulnefs,  and  wou'd  ever  (if 
 he  might)  be  difcourfing  on  Topicks  that  were  feriou?, 
 or  important  and  profitable  •,  or  otherwife  be  filent.  His 
 Converfation  turned  much  on  the  State  of  Learnings  and 
 what  pafs'd  in  the  letter'd  World,  but  rnore  efpeciaily  on 
 the  State  of  Religion^  in  the  profeffing  World  :  or  elfe 
 on  fomc  religious  Subjed,commonly  fuch  as  he  had  lately 
 been  reading  on  ;  and  wou'd  often  cite  remarkable  Paf- 
 fages  ('efpeciaily  from  Authors  in  the  French  Language) 
 which  we  were  not  fo  likely  to  have  met  with.  Indeed, 
 above  all,  he  lov'd  to  be  talking  of  a  glorious  Chrjst, 
 and  the  Grace  of  GOD  in  Him,  of  his  Truths  and  Ways  j 
 the  Affairs  of  his  Kingdom  here,  and  the  Hope  laid  up 
 for  his  People  hereafter. — He  ever  bore  upon  his  Heart 
 the  Concerns  of  the  Chrijlian  Church,  in  general  ;  but 
 efpeciaily  thofe  Parts  of  it  inGreat  Britain^  Ireland,  France^ 
 and  Germany  \  and  was  very  inquifitive  about  the  Stare 
 of  Things  in  them.  Nothing,  of  that  Nature,  lay  more 
 on  his  Thoughts,  or  nearer  his  Heart,  than  the  Safety 
 and  Profperity  o^  the  Protejiant  Intereff.  His  Heart,  like 
 Eli*s,  trembled  for  this  Ark  cf  GOD  -,  greatly  lamenting 
 C3  hear  of  Degeneracy  among  Protejlants,  at  home  or 
 abroad,  whether  in  Principles  or  Manners  ;  but  equally 
 rejoicing  in  wcllatt^fted  Informations  of  a  Revival  of 
 
 pure 
 
Life    and  Character.  :3tiii 
 
 fure  and  praclical  Religion  any  where. — He  thankfully 
 admir'd  the  Condufl  of  Providence  in  bringing  about 
 the  Settlement  of  the  Crown  of  Great- Britain  in  the  il- 
 lullrious  Houfe  of  Hanover  ;  and  fcarce  ever  made  a 
 Prayer,  at  lead,  in  Publick,  but  one  of  his  mofl:  fervent 
 Requefls  to  GOD  was  for  the  Security  of  the  Proteftani 
 Succejfion  to  the  Britifh    Throne. 
 
 Simeon  s  Charafler  was  his,  a  juft  Man  and  devout. 
 He  gave  himfelf  to  Prayer,  as  well  as  to  the  Miniftry  of 
 the  Word,  He  appeared  to  have  habitually  much  of  the 
 Spirit  of  Grace  and  Supplication,  and  to  be  much  in  the 
 Pradice  of  Ejaculatory  Prayer.  Befides  his  dated  Prayers 
 in  Private  and  in  Publick,  and  other  occafional  ones,  par- 
 ticularly in  his  paftoral  Vifitations  of  the  Sick,  and  at  Fu- 
 nerals, Cacechifings,  &c.  he  aflfociated  with  his  People 
 at  their  Family  Meetings  for  religious  Exercifes,  where 
 he  conftantly  made  one  of  the  Pr^j^rj, whoever  preached, 
 or  read  the  Sermon. — And  he  always  appear'd  eminently 
 qualify 'd  both  with  the  Gift  sind  the  Grace  of  Prayer  :  nor 
 is  it  eafy.  to  fay,  in  which  he  feem'd  moft  to  excel.  His 
 Prayers  were  a  continued  Series  of  raifed,  but  unaffeded 
 Devotion,  filial  Reverence  and  Confidence  towards  God, 
 Faith  in  the  Mediator,  Self-Abafement,  Zeal  for  the  Caufe 
 and  Honour  of  Chrift,  Love  to  his  Church  and  People, 
 Afpirations  after  fpiritual  BlefTings  in  heavenly  Places  in 
 Christ  Jeslts. — For  the  Matter  of  his  Prayers,  they 
 were  adjured  to  thofe  peculiar  Do5!rines  of  the  Gofpel, 
 which  he  ever  contended  fo  earneftiy  \ot.  And  indeed  it 
 was  a  Maxim  with  him,  that  as  thofe  Pra5Iices  mufb  be 
 had,  which  one  can't  pray  over,  fo  thofe  Principles  may 
 well  be  fujpe^ed,  which  cannot  properly  be  turned  into 
 Prayer,  This,  he  thought,  look'd  with  an  unfavourable 
 Afpefl  on  the  Arminian  Scheme,  in  particular  :  the 
 Friends  of  which  are  wont  to  pray  Calviniftically,  how 
 ^fFerently  focver  they  may  preach. — i\nd  for  the  Manner 
 of  his  Prayers,  they  were  all  in  a  very  natural  Method  ; 
 appofite  to  the  Occafion  ;  exprefs'd  in  the  eafieft  and 
 moft  proper  Language  •,  fententious  and  concife  •,  argu- 
 mentative. 
 
xiv       Minutes  of  the  Rev.  Author's 
 
 mentative,  and  enliven'd  with  pertinent  Scripture  Pleas  ; 
 iitter'd  with    a  fubmifs  .Voice,  and   with    a    Mein  the 
 ferious,  humble,  affedionate  -,  in  the  whole,  never  prolix. 
 There  was  this  remarkable  in  his   Prayers,  that  he  fre- 
 quently called  on  the  Name  of  Jesus    Christ  our  Lord, 
 more  diredly  and  explicitly    than  is  ufual.     Particularly 
 it  was  his  conflant  Praflice,  in  the  Adminiftration  of  the 
 Lord's  Supper,  to  addrefs  one  of  the  Prayers  to  the  Sqn 
 of  GOD  ;  adoring  his  Divine  Perfon  ;  giving   him    the 
 Glory  of  his  Divine  Excellencies,  manifefted  in  the  Works 
 of  Creation  and  Providence,  but  efpecially  in  theaftonifh- 
 ing  Work  of  Redemption  ;  acknowledging  Him  in  his 
 mediatorial  Offices  -,  celebrating  his   wondrous  Love,  in 
 his  Humiliation  and  Sufferings  for  his  People  ;  profefTing 
 Repentance  for  SJn,  and  Faith   in  the  Blood  of  Christ, 
 as  the  only  and  perfe6l  Atonement   for  Sin,  and  in  his 
 prevalent  InterccfTion,  as  our  Advocate  with  the  Father  ; 
 profeffing  to  embrace  the  Promifes,asinhim  -,  renouncing 
 all  Sin,  asagainft  him  ;  engaging  to  do  all  Duty,  as  unto 
 him,in  his  Name  ;  expreffing  a  Dependance  on  him  alone, 
 for  Righteoufners,and  Strength  -,  and  a  Hope  in  his  Pov/er 
 and  Grace,  as  raifed  from   the  Dead,  and  exalted   to  be 
 Prince  and  Saviour,  Head  of  hisunivcrfal  Church  of  Men 
 andAngels,andHead  overall  Things  to  the  Church,which 
 was  now  alTo  commended  to  his  fpecial   Care. — Another 
 Thing  we  fhall  take  Notice  of,  is,  that  as  he  never  prac- 
 tifed  giving  Charaders  of  deceafed  Perfons   in    Funeral- 
 Sermons^  (o  his  Prayers  at  the  Houfe  of  Mourning  were 
 calculated  to  afiift  the   Devotion   of  the   Living,  rather 
 than  to  honour  the  Name  of  the  Dead.     So  averfc  was 
 he  to  Flattery^  that  he  ftudioufly  avoided  all  Appearances 
 of  it,  and  all  Approaches  to  it. — [For  this  Reafon,  in  part, 
 he  declined  preaching  on  a  certain  great  and  annual  Occa- 
 fion,  when  chofcn  to  do  it.] — When  he  catecbifed  the 
 Children  of  his  Flock,  bcfides  praying  with  them,  he  was 
 wont  to  giye  them  a  fhort  and  familiar  Le5iure  on   fome 
 Part  of  the  JJfembly's  Catechifm  :  which  Pradice  he  con- 
 tinued, fo  long  as  his  Strength  would  well  allow  him. 
 
 As 
 
Life  ^z;;^  Character:  Xs^ 
 
 As  a  Preacher,  he  was  juftly  admired  by  ajl.that  heard 
 him,  and  has  been    often  recommended   tor  a  Pattern, 
 
 The  Matter  of  his  Preaching  confided  of  the  great 
 Things  of  God's  Law  and  Gofpel.  He  ofren  entertained 
 his  Hearers  with  affeding  Meditations  on  the  guilty,  de- 
 praved, condemned,  undone  Eftate  of  the  Race  of  /^dam 
 by  N'iiure,  in  Confequence  of  the  firll  Apoftacy,  and 
 by  means  of  their  increafed  Wickednefs  ;  and  on  thofc 
 eternal  Mifcries  hereafter,  which  they  are  every  Moment 
 expofed  to.  Whereby,  he  labour'd  to  awaken  the  Con- 
 fciences  of  Sinners,  to  alarm  their  Fears,  and  excite  thciir 
 Concern  to  obtain  the  Salvation  which  is  by  Jesus 
 Christ.— And  then  his  moft beloved  ThejTies  were  the 
 wondrous  Counfels  and  Wor^ks  of  the  Divine  Trinity, 
 refpt'ding  this  great  Salvation  ;  the  Divine  Father's 
 Appointment  and  MifTion  of  his  Son  to  purchafe  it  for  us, 
 and  of  his  Spirit  to  reveal  and  apply  it  to  us.  Thefe 
 were,  either  diredly  or  redudively,  the  Subje(f\s  of  his 
 Preaching,  in  general. — More  particularly,  his  frequent 
 Theme  was  the  admirable  Per/on  of  Christ,  in  his  two 
 (iiftin6t  Natures,  of  Go^  and  iVIan  ;  his  glorious  Office  of 
 Mediator,  in  its  various  Views,  A6ls  and  Exercifes  ;  his 
 nftonifhing  Humiliation  and  Sufferings,  Atonement  fof 
 Sin,  and  Satisfadion  to  Divine  Juftice  \  his  perfe'^  atftive 
 and  paHlve  Obedience,  its  infinite  Value  and  Merit,  and 
 the  everlafting  Righteoafntfs  brought  in  thereby  *,  his  vic- 
 torious Re(urre5fion,\\\^  triumphant  Afcenfion  into  Heaven, 
 and  his  Exaltation  thtre  to  the  Government  of  the  whole 
 Creation,  and  the  Mediatorial  vital  HeadJJoip  of  his  People  ; 
 his  continual  Sympathy  vvith  them,  and  prevalent  Inter^ 
 cpjfion  for  them,  as  their  merciful  and  faithful  High-Priefi  \ 
 and  his  final  Appearance,as  the  great  Jud^e  of  Quick  and 
 Dead,  when  he  fnall  be  glorify^ d  in  his  Saints,  and  admir- 
 ed  in  all  them  that  believe. — Alfo  the  Divine  Excellencies 
 of  the  Holy  Spirit,  the  NccelTity  of  his  MilTion  and 
 Agency,  and  eminently  of  hh  fpecial  Sind  efficacious  Grace^ 
 or  faving  Influence  on  the  Hearts  of  Men  ;  convincing 
 them  of  their  Sin  and  MUerv,  enllghcning  their  Minds  ia 
 
 c'  ;hc 
 
XVI         Miriuies  of  the  Rev.  Author's 
 
 the  Knowledge  of  Chrifl,  renewing  their  Wills,  and  both' 
 perfuading  and  enabling  them  to  receive  Chrift,  in  all  his 
 Offices,  and  for  all  his  Benefirs  •,  to  turn  to  God  in  and 
 through  Chrift,  and  cliufe  the  glorious  God,  in  Chrift, 
 as  their  fupreme  Ruler,  Portion,  and  End  ;  to  embrace 
 the  Promifes,  to  hve  by  Faith,  and  to  look  for  the  Mercy 
 of  the  Lord  Jefus  Chrift  unto  eternal  Life.  In  Sum,  he 
 preached  Repentance  towards  Gbd^  and  Faith  towards  our 
 Lord  Jefus  Chrift  :  teftifying  the  Go/pel  of  the  Grace  of 
 God,  in  its  Requirenlents  and  its  Encouragements,  it's 
 Precepts  and  Promifes :  often  taking  occafion  to  let  forth 
 the  many  invaluable  Privileges  of  Believers,  both  here 
 and  hereafter ;  and  the  infinite  Wifdom,  Holinefs,  Juftice, 
 Truth,  and  Grace  of  God,  difplay'd  in  iha  whole  of  their 
 
 Salvation. 
 
 On  fuch  Subje6ls  as  thefe,  Mr.  IVaUer  bid  out  very 
 much  of  his  Miniftry.  But  at  the  fame  Time,  while  he' 
 conftantly  affirmed  thefe  ^hings^  it  was  to  ^the  End  that 
 they  which  have,  believed  in  God^  might  he  careful  to  main- 
 tain good  Works.  Well  knowing,  that  Men  zxt  fan5fi' 
 ficd  through  the  Truths  he  preached  the  Truths  even  as  it 
 is  /«  Jesus.  He  was  a  Preacher  of  Right eoufnefs^  in  the 
 whole  Scripture- Meaning  of  thisCharader.  Pie  adapted  his 
 Preaching  to  the  blefTcd  Dtfign  of  promoting  Convicliop, 
 Converfion,  and  SandiBcacion.  His  Sermons  were  full 
 of  Motives  and  Dirc5iions^  to  this  Purpole. — But  he  aKvays 
 pointed  out  the  true  Caufes  of  Salvation,  the  Grace  of 
 God,  the  Merits  of  Chriil-,  and  the  Power  of  the  Holy 
 Ghoil  •,  and  keeping  thefe  in  View,  he  much  inculcated 
 a  diligent  Ufe  of  inftiiuied  Means,  under  Gofpel-Encou- 
 ragements,  firiving  to  enter  in  at  the  fir  ait  Gate^  and  to 
 walk  in  the  narrow  Way  which  leadeth  unto  Life.  He 
 often  and  earneftly  preffcd  the  Duties  of  the  ChriftianLife, 
 and  infifted  on  the  NeccfTiey  of  our  follovvmg  univerfal 
 Holinefs,  labouring  after  the  highcft  moral  Improvements 
 attainable  in  this  Life,  and  longing  for  the  Perfedlion  of 
 the  upper  World. — In  fhorr,  he  was  a  mod  pradical, 
 and  truly  evangelical  Preacher.     For  the  Proof  of  this^ 
 
 we 
 
Life    and  Character.  xvii 
 
 wc  need  only  appeal   to  his  printed   Works  *,  which  are 
 thefe.  ( I  )  Unfruitful  Hearers  deleted  and  warned.  (This 
 was  lately  re-printcd.)    (2.)    The  Body  of  Sin  anatomized, 
 (:}.}  A  Difcourfe  on  vain  noughts,  (4.)  fhe great  Concern 
 of  Man.    (5.)  ne  VFondirfulnefs  of  Christ.  (6.)    The 
 Holinefs  of  Heaven.    (7.)    Faithfulnefs  in  the  Miniftry  ; 
 (A  Sermon   preach'd    to  the  Convention  of  Minifters.) 
 And  the  following   Difconrfes,  on  the  55/^  Chapter  of 
 Ifaiah  ;  with  his  hft  Sermon  annexed.  All  which  bear  the 
 vifible  Signatures  of  his  Piety,  Orthodoxy,  Skill  and  Dili- 
 gence in  his  Work.   We  may  look  upon  them  as  the  true 
 Tranfcript    of    his    fettled    Sentiments    and     habitual 
 Thoughts,as  the  Exemplification  of  his  ufual  Frames,  and 
 as  fo  many  Specimens  of  his  common  Preaching,   with 
 *  regard  to  Subje^,  Spirit,  Style,  and   Method, 
 
 it  was  very    much  his  Manner,    to   feled   particular 
 Chapters  of  the  Bible,  or  large  Portions  of  them,   and  to 
 go  over  them    verfe   by   verfe,  in   his   Sabbath -Sermons 
 cfpecially.     He  had  a  happy  Talent   at   illuftrating   the 
 Scripture,  and  frequently   with    a   few   plain    Words  he 
 would  fet  a  difficult  Text  in  an  advantageous  and  perhaps 
 uncommon  Light.     His  Method  of   handhng  a  Subject 
 appeared  always  exceeding  natural  and  juft.     With  a  Dig- 
 nity of  Sentiment,  there  was  ever  an  eafy  Train  of  Tho'f; 
 The  late  Rev.  Dr.  Colman,  who  was  himfelf  a  valuable 
 Preacher,  ufed   to  fay  of  him,  fVhen  one  is  hearing  Mr. 
 Walter,  //  feems  as  if  any  Man  could  preach  fo  -,  and  yet 
 it's  difficult  preaching  like  him,  and  few  can  equal  him.     So 
 the  late  Rev.  Mr.  Pemberton,  of  the  South  Church  in 
 Bofton,  who  in   his  Day  fhone  as  a  fuperior  Light,  once 
 faid  of  him  (in  Converfation  with  one  of  us)    I  know  no 
 Man,  that  in  his  Preaching  reconciles  Perfpicuity  with  Ac- 
 curacy, like  Mr.  Walter. — He  ufually  difcourfcd  on  his 
 Text  by  way  of  BoBrine  and   life,   according  to  the  an- 
 cient Cuftom  of  the   New  England  M\n\^ry .      He  dealt 
 not  in  \oQikHarangue,huz  hid  out  his  Matter  clearly, under 
 diflin5l  Heads,  and  numbered  thefe  as  he  went  along,  for 
 ihc  Eifcand  B:ncfic  of   his  Hearers  j    though  for  the 
 
 fame 
 
xviii        Minutes  of  the  Rev,  Author's 
 
 ^ame  Reafon,  he  was  careful  not  to  multiply  them  to  Fjf-' 
 cefs.  He  was  folicitous,  in  the  Compofuion  of  his  Dif- 
 courfes^  to  dlgefl  Things  into  the  beft  Order,  for  common 
 Edification  of  the  Auditory  ;  and  to  enforce  every  Point 
 with  the  beft  Authority,  by  citing  pertinent  Scriptures. 
 And  when  he  had  fufficiently  led  them  into  the  Under- 
 Jlandir}g  of  any  Truth,  then  he  apply' d  it,  to  awaken  their 
 Mind  and  Heart,  to  move  and  guide  them  to  an  anfwer- 
 able  Eicperience  and  Pra^ice,  Here  he  often  expatiated 
 in  a  Variety  of  fuitable,  practical  Refiedions  and  Exhor- 
 tations ;  yet  in  the  whole  was  commonly  very  brief  and 
 comprehenfive.— And  as  to  his  Style,  or  Didion,  it  was, 
 not  only  exceeding  clear  and  plain,  but  withal  fo  €orre5i^ 
 that  the  Sermons  he  delivered  in  the  ftated  courfe  of  his 
 Miniftry  (as  were  the  enfuing)  wou'd  bear  to  fee  the 
 Light.  His  Periods  and  Sentences  concife,  his  Words 
 e.mphaticai  and  very  expreffive,  and  raoft  cafy  to  be  un- 
 derftood.  He  had  few  Redundancies,  and  affeded  no-, 
 thing  of  Luxuriancy  or  Pomp  of  Language.  He  was 
 like  the  wife  Preacher,  Solomon  fpeaks  of,  who  fought 
 to  find  out  acceptable  PVords  -,  and  that  which  was  written^ 
 was  upright,  even  Words  of  Truth  ;  and  thefe  he  fet  in, 
 Order.  Becaufe  the  Preacher  was  wife,  he  Jlill  taught  tbe^ 
 People  Knowledge.  And  the  Fl^ords  of  tlje  Wife  an  ■  as. 
 Goads,  and  as  Nails  faftned  by  the  Maflers  of  Jjfemblies^ 
 which  are  giusn  from  one  Shepherd.  His  Serriions  were 
 fGriptural,and  rational, alwaysy^^^^/^/;?^  theThings  that  become 
 found  Do^rine,  couched  in  few  and  familiar  VVords,  with  a 
 noble  Negligence  of  Style  •,  and  in  the  whole,  calculated 
 both  to  enlighten  the  Mind,  and  atFedt  the  Confcience. 
 
 Though  his  Organs  of  Speech  were  naturally  feeble, 
 and  his  Uccerance  very  deliberate,  with  frequent  Paufes  •, 
 yet  his  Afped,  Gefture,  Prornvnciation,  and  whole  Man- 
 ner of  Addrefs,  were  with  fueh  a  Decorum,  becoming 
 the  Pulpit  •,  fo  habitually  grav.e  and  folcmn,  fo  t.'ee  from, 
 every  aukward  Air  and  difgult I ul  Tone,  and  from  all. 
 Sign  of  Indolence,  Formality,  or  Affeclation  ;  his  Voice 
 nothing  effeminate,  and  fo  well  modulated^   his,  Words, 
 
 fo 
 
LiF?  ^;/(a^  Character.  xix^ 
 
 fojaftly  accented,  his  Paufes  fo  judiciouily  placed,  his  Eye 
 and  A(^ion  under  To  proper  a  Regulation,  and  luch  a  De- 
 gree of  genuine  Pathos difcover'd,  accompany*d  frequently 
 with  Tears,  as  indicated  his  Difcourfes  to  be  the  genuine 
 Breathings  of  a  warm  Heart,  tho'  the  Produce  of  a  clear 
 and  cool  Head. — In  the  Beginning  of  his  Miniftry,  for 
 about  leven  Years,  he  prcach'd  memoriter^  or  without 
 Notes y  after  the  ufual  Manner  of  chat  Day.  But  by  a 
 fcvere  Fit  of  Sicknefs,  which  brought  him  very  low,  and 
 of  which  he  recovered  only  by  flow  Degrees,  he  found- 
 his  Head  fo  affefled,  and  his  Memory  weakened,  that 
 when  reftor'd  fo  far  as  to  be  able  to  preach,  he  neverthe- 
 lefs  thought  it  prudent,  not  to  commie  his  Sermons  tO' 
 Memory^  and  much  lefs  to  venture  upon  preaching  ex- 
 tempore ',  fo  he  then  took  up  the  Pradlicc  oi  ufing  his 
 Notes  in  the  Pulpit,  and  never  faw  fit  to  depart  from  if. 
 And  indeed  he  had  a  very  happy  Art  in  ujing  them,  as 
 though  he  ufed  them  not  ;  commonly  but  glancing  on 
 them  (latterly  with  the  Help  of  a  Glafs  in  his  Hand)  and 
 then  delivering  his  Matter,  with  his  Eyes  erefl  and  point- 
 ed to  the  liftning  Audience,  P'or  his  agreable  Elocution, 
 and  his  excellent  Compofirion,  added  to  the  Importance 
 of  his  Subjed,  feldom  fail*d  to  draw  the  Eye  and  Ear  of 
 ferious  Hearers,  and  engage  their  clofeft  Attention  :  by 
 Means  whereof,  a  deeper  Silence  reigned  in  the  Aflembly, 
 which  gave  Advantage  to  his  low  Voice,  the  more  eafily 
 to  be  heard  ;  and  a  great  vifible  Solemnity  in  the  Audi- 
 ence increased  every  one's  Difpofition  to  attend  with 
 WakefulnefsaRd  Reverence. — His  Sermons  appear  excel- 
 lently good,  in  the  Reading  •,  but  it  mud  be  confcfs*d, 
 they  appeared  with  a  peculiar  Grace  and  Advantage  from 
 the  Pulpit,  Truly,  bis  Do5frine  dropped  as  the  Rain^  and 
 bis  Speech,  difiilled  as  the   Dew. — 
 
 But  CO  leave  his  Charadler,  which  we  have  only  given 
 fomc  imperfeft  Sketches  of  — 
 
 About  the  Year  1717,  as  we  fuppofe,  from  his  long 
 and  clofe  Application  to  Study,  and  other  Labours  of  his 
 Charge  (in  Conjundion.  perhaps  with  fome   Incidents  in 
 
 Providence) 
 
XX  MmuUs  of  the  Rev.  Author's 
 
 Providence)    he   contra61ed   a   vertiginous  Diforder,  and 
 fell  into  fuch  a  State  of  Debility,   as   obliged    him   for  a 
 confiderable  Time  to  fufpend  the  Exercifeof  his  Miniilry, 
 to  intermit  his  Studies,  and  throw  afide   Books  ; — being 
 feldomableto  bear  a    Moment's  intenfe  Thought,  and 
 fcarce  capable   of  carrying  on  Family-Duties   or  Clofet- 
 Dcvotions,  without  being  quite  overcome  •, — though  ilill 
 never  wholly  taken  off  from  converfing  with  his  Friends. 
 On  this  melancholy  Occafion,  (W  we  do  not  mifremember). 
 his  kind  People  ke'pt  a  Day  of  Fatting  and  Prayer  ;  when 
 many  from  the  Vicinity,  both  Minifters   and    others,  af- 
 fembled  with  them,  to  help  together  by  Prayer  to  GOD, 
 that  he  would  prolong  fo  precious  a  Life,  and    reflore  to 
 Health  and  publick  Service. — The    Prayer   of  Faith  re- 
 ceiv'd  an  Anjwer  of  Peace^  in  a    Divine  BlefTing  on   the 
 Means  ufed  for  his  Recovery. — A  Minifler  of  Eofion  put 
 into  his  hands  Dr.  Fuller  on  Exercife^  and  urg'd  hiai 
 to  ride.     Upon  which,  he  cook  a  Journey  ;  and  by  that; 
 and  other  Means,  he  happily  obtain*d  fuch  a  Recruit  of. 
 Spirit  and  Strength,  as  enabled  him  to  return  to  his  be- 
 loved work. 
 
 For  above  28  Years  he  had  been  in  the  Paftoral  Oiiicc 
 without  2i  Ce-pariner  %  till  05fobcr  19.  1718,  when  his 
 very  valuable  Son,  Mr.  Thomas  Walter,  was  ordain- 
 ed his  Colleague^  to  his  prcfent  Help  and  Support  •,  and 
 in  him  he  was  ready  to  promife  himfelf  much  Comfort, 
 through  the  whole  Remainder  of  his  Days.  For  he  was 
 a  mofi:  ingenious  young  Gentleman,  an  accomplifh'd 
 Scholar,  an  orthodox  Preacher,  and  began  to  be  a  great 
 BlefTing  to  the  New- Englaud-Chuvchcs,  in  bravely  and 
 learnedly  defending  their  Scriptural  Pr ofelTion  and  Gofpel- 
 Order  ;  as  appears  by  his  printed  Works.  But  the  fove- 
 reign  God  was  pjeas'd  to  take  him  away  by  Death,  oa 
 Jan,  10.  1724,5. — by  which,  his  Father,  his  Family, 
 his  Congregation,  his  Town,  and  the  Land  in  general, 
 fuOain'd  a  great  Lois. 
 
 And  now  again  the  whole  Weight  of  the  Palloral  Care 
 ^evolv'd  on  the  Father  alone.     But  his. People,  in  Cor- 
 
 fidc  ration 
 
Life    and  Character.  xxi 
 
 fideradon  of  Age  advancing  upon  him,  and  in  Hopes  that 
 by  the  Goodnefs  of  God  they  might  enjoy  his  Prefence 
 and  Labours  the  longer,  wcrr  at  the  Expence  of  affording 
 him  Affiftance  by  young  Candidates,  every  Sabbath,  for 
 one  part  of  the  Day  :  and  with  the  like  Views, his  Brethren 
 and  Sons  in  the  Minijlry,  particularly  in  the  Neighbour- 
 hood, were  always  ready  to  give  him  their  Help,  as  there 
 .was  Occafion 
 
 in  fhort,  Mr.  Walter  feem'd  to  be  as  univerfally  lov'd  and 
 refpecfled  as  any  Minifter  of  his  Time  in  all  New-England. 
 In  the  Beginning  of  his  Miniftry,  his  Fathers^  the  aged 
 Minifters  (in  particular,  that  venerable  Man,  his  ancient 
 Colleague,  as  before  cbferv'd)  very  highly  efleem'd  and 
 lov'd  him  ;  his  Brethren  in  the  Minillry  continued,  or  ra- 
 ther increafcd,  in  their  Regards  for  him  •,  and  in  his  AgCj 
 t\\^  Junior  Miniflers  always  rofe  up  before  him  with  Reve- 
 rence, not  only  honouring  the  Face  of  the  old  Man,  but 
 venerating  him  as  a  Man  of  God,  and  honourable,  for  the 
 fuperior  VVifdom  and  Holinefs  fo  confpicuoufly  fhiningin 
 him. — And  it  may  be  proper  to  note  here,  that  his  Ex- 
 cellency, the  late  Governor  Dudley,  a  Gentleman  of 
 fine  Accomplilhments  and  a  good  Judge  of  Worth,  was 
 his  Parin^iioner,  and  one  of  us  has  often  heard  him  exprefs 
 the  great  Sarisfa<5lion  he  had  in  Mr.  IValtcr^s  Miniftry. 
 Indeed  he  feldom  heard  him  preach,  or  adminifter  a  Sa- 
 crament, but  it  was  obferv'd  he  weft  :  and  to  the  day  of 
 his  Death,  he  honoured  his  Miciftcr  with  many  Honours. 
 And  the  Governor's  Son,  who  fucceeded  him  in  his  Seat 
 at  Roxbury,  the  late  Hon.  Paul  Dudley  Efq.  who 
 was  for  many  Years  one  of  his  Majefty's  Council,  and 
 chief  Juftice  of  the  Province,  equal'd  (if  not  exceeded) 
 his  excellent  Father  in  Love  to  Mr,  PFalter^s  Perfon  and 
 Miniftry  :  and  memorable  are  the  Honours  he  did  him, 
 living  and  dead. — And  other  Gentlemen  of  the  greatcft 
 DiftiniHiion  among  us,  in  the  Civil  (as  well  asEcclefiaflical) 
 Character,  delighted  to  fhew  their  Rcfpeds  toMr.  fVaiter^ 
 by  receiving  his  Vifits  and  returning  them,  by  fometimcs 
 attending  his  publick  Lcdtures,  &:c. — And  truly  ic  is  to 
 
 their 
 
xxii       Minutes  of  the  Rev.  Author*s 
 
 iheircwn  Honounh^y  did  fo.— As  for  the  Church  avdCon^ 
 gregettion.ovtv  which  the  Holy  Ghoft  had  made,  and  con- 
 linu'd  him,  fo  wife,  and  faithful  and  afFedionatc  an  O- 
 verfecr,  he  was  conftantly  belov'd  and  admired  among 
 them,  from  fir  ft  to  laft.  May  the  Lord  deal  kindly  with 
 them,  who  have  not  left  off  to  (hew  Kindnefs  to  the  Living 
 (ind  to  the  Dead! — And  a  rare  Thing  it  is  indeed,  for  a 
 Minifber  to  live  in  fuch  uninterapted  Harmony  and  En- 
 dearment with  his  People,  efpecially  for  fo  long  a  Trad 
 of  Time. — Yea,  his  Praife  was  in  all  the  Churches^  in  Pro- 
 portion as  he  was  known  to  them  by  Face^  or  by  his  printed 
 Works  and  by  Report.  Scarce  any  Man  ever  pafs'd 
 through  the  World  with  a  more  unexceptionable  Cha- 
 radler,  or  a  more  univerfal  Reputation  with  all  that  knew 
 him  :  every  one  fpeaking  of  him  with  high  Efteem,  for 
 his  Piety,  hi-?  Judgment,  and  his  Minifterial  Accomplifh- 
 ments  and  Performances.  In  fhort,  he  has  long  fhone 
 among  us, as  a  Chrijlian  and  a  Divine  of  thefirft  Figure  in 
 om  Zion.  And  in  very  advanced  Age,  his  Wijdomftill  re- 
 mained with  him  \  his  mental  Powers  retaining  their  Vigour 
 in  an  uncommon  Degree,  and  his  Graces  daily  rifing 
 towards  Perfedion, — But  alas,  the  bed  and  longeft  Life 
 muft  have  a  Period  I 
 
 On  Decetr.b.  25.  1749.  he  was  confined  to  his  Houfe, 
 by  bodily  Indifpofitions,  which  gradually  increafcd  upon 
 him,  and  at  length  terminated  in  his  Deceafe.  It  is  re- 
 markable, the  Circumftances,  both  natural  and  moral,  of 
 his  final  Ilnefs  and  Dying,  very  much  corrcfponded  to  the 
 general  Habit  and  Tenor  of  his  precceding  Life.  For, 
 although  he  had  nothing  robuft  in  his  Conftitution,  buc 
 rather  was  of  a  feeble  Make,  and  although  he  led  a  very 
 ftudious,  fedentary  Life  (which  is  much  Wearincfs  to  the 
 Flefh,  and  exhaufts  the  Spirits'^  yet  through  the  Divine 
 Blefling,  by  means  of  his  ftrid  and  fteady  Temperance, 
 his  keeping  to  an  exad  Regimen  in  almoft  every  Thing, 
 and  preferving  an  habitual  Tranquillity  of  Mind,  he  ufu- 
 ally  enjoy'da  confidcrable  Share  of  Health,  and  Eafe  j  for 
 many  Years  fcarce  knowing,  by  any  Experience,  what 
 
 Pain 
 
Life   and  Character.  xxiii 
 
 Vain  or  Sicknefs  meant.  Even  fo,  ia  the  lad  Stage  of 
 Life,  and  under  the  Approaches  of  Death,  he  found 
 htmfelf  dill  very  graciouQy  dealt  with  in  this  Regard  \ 
 being  never  exercifed  with  any  ky^vt  Dolour,  or  very  dil'- 
 trefling  Malady,  during  the  whole  Time  of  his  long  Con- 
 finement and  Decay.  And,  what  was  a  greater  Mercy, 
 he  ftill  enjoy 'd  much  of  his  ufual  Compofure  of  Thought^ 
 and  Sedatencfs  of  Temper,  free  from  the  Ruffles  of  Paf- 
 fion,  and  not  overborne  by  difquieting  Refiedlions,  or 
 difmaying  Apprehenfions  :  but  with  much  Humblenefs 
 of  Mind  lying  at  the  Foot  of  a  holy,  wife,  gracious,  and 
 fovereign  GOD,  he  was  calmly  fubmiffive  to  the  Divine 
 Will,  and  in  Faith  refigned  himfelf  into  the  Hands  of  a 
 dear  Redeemer. — His  waking  Hours,  for  the  moft  part 
 (as  it  appeared  to  his  Attendants  and  Friends  about  him) 
 were  continually  employ'd  in  filent,  but  fervent  Devo- 
 tion.— He  liv'd  and  died  in  the  Belief  of  the  holy  Angels 
 Minirt ration  to  the  Saints.  A  Friend  having  obferved 
 to  him,  that  although  the  Miniftry  o(  Jngeh  was  not  now 
 {o  fenfible  as  in  ancient  Times,  yctdoubtlefs  it  was  as  reah^ 
 he  reply'd,  I  am  fully  of  that  Mind,  and  believe  that  God 
 now  ufes  the  Miniffry  of  Angels  to  the  Saints^  in  their  Life 
 and  at  their  Death.  Adding  withal,  /  am  waiting  the  few 
 remaining  Days  of  my  appointed  fime.  Which  (in  his  mo- 
 deft:,  and  ever-cautious  way  of  Ipeaking)  might  import 
 as  much  as  if  he  had  tVid^  more  peremptorily  and  boldly, 
 in  the  Language  of  the  memorable  Mr.  Newmam  (of 
 Rehohoth)  on  his  Death  be.1,  *'  Now^  .^^^Gzis^do  your  Of- 
 fee  !'' — As  to  his  Intercft  in  the  fromiic.s  which  arc  in 
 Christ  Tea,  and  in  him  Amen,  to  the  giory  of  GOD, 
 he  appearM  to  have  a  good  Hope  through  Grace,  wichouc 
 any  dif.rcfTing  Doubts,  or  the  leail  Fear  of  Amazement. — 
 To  a  Minifler,  converfing  with  him  on  his  Deathbed, 
 he  had  (among  others)  Ibme  fuch  Sayings  a«^  chcfe  :  If 
 Hatred  of  Sin  be  a  goid  Evidence,  I  think  I  have  Th  at  .  — 
 Christ  is  precious  to  them  which  believe  :  but  the  Damned 
 in  Hell  are  perpetually  blafpheming  and  di/honcuring  Ch  r  i  st  •, 
 and  I  canU  bear  the  Thought  of  doing  This  I — l"o  smother 
 
 d  Muallcr 
 
xxiv       Minutes  of  the  Rev.  Author's 
 
 Minifter,  fpeaking  fomcthing  for  hisConfolation  not  long 
 before  his  Death,  he  reply'd,  I  hope  to  find  Mercy  of  the 
 Lord  in  that  Bay  /—And  to  a  Ghriftian  Neighbour,  he 
 fpake  more  fully  in  the  Language  of  Ajfurance^  repeating 
 with  Self-Application  thofe  triumphant  Exprefiions  of  the 
 y^pojlle  (2  Tim,  i.  12.)  I  know  whom  I  have  believed  \ 
 and  am  perfuaded^  He  is  able  to  keep  that  which  I  have 
 committed  to  him  againft  that  Day. — Thus,  having  lived  by 
 the  Faith  of  the  Son  of  God^  he  alfo  died  in  Faith ^  and  fell 
 ajleep  in  Jefus  ; — fatisfy'd  with  long  Life. 
 
 He  expired  on  the  17th  oi  Sept.  1750.  when  he  want- 
 ed but  about  3  Months  of  being   87    Years   eld.     The 
 iongeft  liv'd  Minifter   in  all  New  England,  we  fuppofc, 
 excepting  a  few  Inftances  \  two  formerly,  Mr.  Ward  of 
 Haverhilly  and  Mr.  Higginson  of  Sdlem  \  and  two  more 
 lately,    Mr.  Che  ever    of  Chelfea^  and    Mr.  Stone  of 
 Harwich. — And  it  fecms  worthy   of  Remark,    that    the 
 Continuation  of  Mr.  Eliot's  and  Mr.   Walter's   Mi- 
 niftry,  who   ^as  already  obfcrv'dj  were  for  a  S&afon  con- 
 temporary  PaRors  of  the  fame  Church,  ejctended  to  almolt 
 a  Score  of  Years  above  one  intire  Century  ;    the    former 
 being  Minifter  of  B.oxbury  Church  near  c^^^  and  the  latter 
 above  60  Years,  fucccfllvely.     An  Inftance  without  a  Pa- 
 rallel in  this  Part  of  the  World,  and  the  like  perhaps  not 
 to  be  met  with  in  all  Hiftory  !■— Though  it  ought  to  be 
 noted,  in  the  mean  v^hiie  RorJjury  had  two   other  Mini- 
 fters ;   vix.  Mr.  Samuel   Danforth  (Brother  to    the 
 memorable    Deputy  Governor    Danforth)    Colleague 
 with  Mr.  Eliot,  for  about  a  fifth  Part  of  the  Time, 
 and  died  (if  we  miftake  not)  in  the  49thYcar  of  his  Age, 
 who  has  been  fam'd  for  an  excellent  Scholar,  and  a  very 
 judicious,   methodical,  pathetical,  and   truly  evangelical 
 Preacher  •,    and  many  Years  afterwards,  Mr.  Thomas 
 Walter  ( before- mention'd J  Colleague  with  his  Father. — > 
 Alfo  more  lately  another  was  chofen  in  Mr,  Walter's 
 Life-time  to  be  his  Colleague,  and  was  Succeflor  to  him, 
 viz.  Mr.  Oliver   Peabody,  an accomphfh'd  and  very 
 ingenious  young  Gentleman  ;    but  he  liv'd  not  many 
 
 Months 
 
Life  ^;;^  Character.  xxv 
 
 Months  after  his  aged  .  PredecefTor's  Dcceafe. — And  Mr. 
 Adams  fince  has  fucceeded  him  ;  for  whom  we  wiOi,  that 
 he  may  attain  to  the  Days  of  the  l^ears  of  the  Life  of  his 
 Fathers,  who  preceeded   in  his  Charge,  and   have   their 
 GOD  to  be  with  him,  as  he  was  with  them. — O  how  highly 
 favoui'd  and  diftinguifh'd  has  this  ancient  Church  of  Rox- 
 kury  been,  in  the   Enjoyment  of  fuch  an  excelling  Dif- 
 penfation  of  the  Word  !  Efpecially,  under  the  long  pro- 
 traded  Miniftry  of  the  late  incomparable  and  ever- memo- 
 rable Mr.  Walter  ! — A  rich  Favour  of  Heaven  to  his 
 People,  was  the  Gift  and  extended  Life  of  fuch  a  Mini- 
 Her  ',  whereby  very  eminently  a  Price  was  put  into  their 
 Hands  to  get  IVifdor^  ;  for  which  they  have  Reafon,  to 
 be  exceeding  thankful,  as  well  as  have  a  great  Account  to 
 give.  And  he  being  dead, yet  fpeaketb, — particularly  by  thefe 
 following  and  other  his  printed  Difcourfes,  putting  them  in 
 Remembrance  of  the  Gofpel^  which  be  preached  to  them  ; 
 which  they  have  received,  and  wherein  (we  truft)  they  Jland-^ 
 hy  which  aljo  they  are  faved^  if  they  keep  in  Memory  what 
 he  preached  unto  them,  iinlefs  they  have  believed  in  vain.-^ 
 His  printed  Works  are  abiding  Remembrancers  to  them 
 oi  his  noughts  in  Religion,  and  of  the  Leffons  of  VVijdom 
 he  taught  them,  as  well  as  {landing  Atteftations  to  his 
 Soundnefs  in  the  Faith,  and  to  his  Fidelity  and  Skill  la 
 Preaching.     May  they  ffill  remember   him  who  has  fpo- 
 ken  to  them  the  good  Word  of  God  ;  and  none  of  them 
 ht  forgetful  Hearers^  or  unfruitful  Readers,  of  his  excellent 
 Sermons. 
 
 To  our  Account  of  Mr.  Walter  we  fhafl  only  add, 
 as  ufual,  the  following  Particulars.  He  marry^d  a  Daugh- 
 ter of  the  late  venerable  Dr.  Increase  Mather  (who 
 was  long  a  Minifter  of  the  North  Church  in  Boflon,  living 
 to  the  Age  of  about  85)  and  had  by  her  a  numerous 
 Offspring.  His  valuable  Confort  with  four  of  his  Chil- 
 dren furvived  him,  viz.  two  Sons,  and  two  Daughters  ; 
 but  the  younger  Daughter  fince  dead. — The  younger 
 Son  has  for  many  Years  been  the  worthy  Minifter  of 
 the  fecond  Parifh  in  Roxbury. 
 
 May 
 
xxvi    Minutes  of  the  Rev,  Author's  c#r.  ^ 
 
 May  the  very  aged  and  pious  VVidow^  with  the  re- 
 maining vinuousOff'sprwg  of  the  Deceafed  Man  of  GOD^ 
 receive  the  full  Anfwerof  his  fervent  and  believing  Prayers, 
 in  Showers  of  Bleffings  upon  them  ! — May  his  Son  in  the 
 Minidry,  and  may  his  prefcnt  Succejpr^  and  every  other 
 Minifter,  as  Elisha,  take  up  this  precious  Mantle  of 
 Elijah,  and  with  a  double  Portion  of  that  excellent 
 Gofpel- Spirit^  which  relied  on  him  fo  confpicuoufly 
 and  abundantly,  go  on  and  profper  in  their  heavenly 
 and  divine  Employment  !  May  his  Flock^  and  others 
 through  the  Land,  attentively  bear  what  the  Spirit  of 
 Christ  faith  now  to  them,  and  to  each  Church  among 
 us,  (Rev.  iii.  8,  ii.)  Thou  bafl  a  little  Strength,  and  haft 
 kept  my  Word,  and  haft  not  denied  my  Name. — Behold,  I 
 come  quickly  !  Hold  f aft  thai  which  thou  hajl^  that  no  Man 
 lake  thy  Crown, 
 
 Boston,  March 
 2  1.   1755. 
 
 Thomas  Prince^ 
 Thomas  Foxcroft. 
 
 ■>i  X  K  yi  K 
 X   K  X   X 
 
 H   X  X 
 
 X   X 
 
 X 
 
General  Contents 
 
 Difcourfe  I.  on  Isai.   LV.    i. 
 
 I7"0,  e^very  ove  that  thirfiethy  come  ye  to  the  Waters^  and  he  that  hath 
 no  Money  :  come  ye,  buy  and  eat  ;  yea,  come,  buy  Wine  and  Mflk, 
 nulthout  Monti  '^^^  ixithout  Price. 
 
 Doctrine  I.  Such  as  thirfl  ?ihtx  fpiritual  Bleffings,  are  in'vited  hy 
 Jesus  Christ,    to  come  unto  him  for  thtm.  Page  5. 
 
 DoCT.  II.  Christ's  Innjitatiom  to  thirfty  Souls,  Tixe  general,  free, 
 earneji,  and  repeated.  P.    18. 
 
 DocT.  III.  There's  a  fufEcient  Fulnefs  in  Christ,  to  fupply  and 
 fatisfy  all  fuch  as  fpiritaally  thlrll.  P:  26. 
 
 Disc.   II.  on  Ver.    2.  firft  Part.   P.  45. 
 
 Wherefore  do  ye  fpend  your  Money  for  that   ivhich  is    not  Bread  ?    and 
 your    Labour  for  that  ivhich  Jaiisfitth  not  ?  — — — 
 
 DoCT.    Thofe   a(^    mod  unreafonahly^    who  lay  out    their    Labour   on 
 Things  that  canU  afford  true  Life  or  SatisfaGion  to  tieir  Souls. 
 Worldly  minded  Perfons  do    (o.  P.  46. 
 
 Self  righteous  Perfons  do  (o  P.    57. 
 
 All  fuch   adl  mod  unreafonably.  P.   60, 
 
 Disc.  III.  on  Ver.  2.  latter  Part  P.  63, 
 
 — -  Hearken  diligently  unto  Me  ;   Eat  ye  that   'vjhich    is  good,  and  let 
 your  Soul  delight  itfelf  in  Fatnefs, 
 
 DccT.  I.    Men  ought  diligently  to  hearken  to  Jesus  Christ.     P.  64. 
 
 DocT.  II.    Such  as  do  fo,  /hall  partake  of  really  good  ztid   Soul  fa- 
 
 tiifying  Ble/Jings.  P.    84. 
 
 Disc.  IV.  on  Ver.  3.  firft  Part.  P.  92. 
 
 lifeline  your  Ear  y  and  come  unto  Me  :  Hear,  and  your  Soul  Jhall  li*ve  — 
 
 Boot.  I.  Ail  Men  naturally  arc  at  a  diftance  from  GOD.  P-  93- 
 Boot.  I  J.   'Tis  the  Duty  of  Men,   fo  to  hearken   to  the   Call  of 
 
 GOD,  as  to  come  unto  Him.  P.  10$' 
 
 DocT.  in.    The  Souls   of  Men,  while  in  a   State  of  Nature,  are 
 
 dead.  P.  114- 
 
 DocT. 
 
CONTENTS. 
 
 DpcT.  IV.  Hearing  the  Word  oi  GOD  is  the  Way  or  Means  for 
 Men's  Sou/s  fo  /I've.  P.   130. 
 
 Disc.  V.  on  Ver.  3.  latter  Part.  R  147, 
 
 ■  — —  y^nd  I  ixjill  make  an  cverlajiing  Covenant  tvith  you^  even  the  Jure 
 Mercies  of  David. 
 
 DocT.  I.  The  Covenant  oi  Grace,  which  GOD   makes  with  Men, 
 
 is  an    everlajiing  Coven&nt.  P.  149. 
 
 What  GOD  engages  in  this  Covenant.  P.  150. 
 
 The  Graf /o«/»^  of  this  divine  Engagement.  P.  152. 
 
 The  Per/on,  thro''  njuhom  it  is  fulfilhd,  i.  e.  Jesus  Christ.  P.  15^. 
 
 Why  GOD  treats  with  Men  in  the  Way   of  a  Covenant.        P.  157. 
 
 The  Covenant  of  Grace  everlajiing,  both   on  GOD's  Part,  and 
 
 on  Man's.  P.    158. 
 
 DocT.  II.    GOD  bellows  y«r^  M^rf/V/,  on  all   that  ar$   interefted  in 
 
 the  Covenant  of  Grace.  P.  176. 
 
 Thefe    2ixe  Jpiritual  and  £/^r«^/ Bleffings.  ibid. 
 
 Why  they  are  caird    Mercies.  P.    179. 
 
 In  what  Refpedls  they  at-e  yj/r^  Mercies.  P.   181. 
 
 Disc.  VI.  on  Ver.    4.       P.    185. 
 
 Behold,  1  have  given  him  for  a  Witnefs  to  the  People  j  a  Leader,  and 
 Commander  to   the  People. 
 
 DocT.  I.  Christ  was  given  by  GOD  the  Father  to  be  a  Witnefs 
 to  the    People.  P.    186. 
 
 DocT.  II.    He  was  given, — to  be  a  Leader  to  them.  P.  205. 
 
 DocT.    III. tobea   Commander.  P.   214. 
 
 DocT.  IV.  It  ought  to  be  attentively  confidered,  that  Christ,  in  all 
 his  faving  Offices,  was  ^/■'v^// o/' G0£)  the  father.  P.  ^^22. 
 
 Disc    VII.    on  Ver.    5.     P.  233. 
 
 Behold,  thou  Jhalt  call  a  Nation  that  thou  knov)efl  not,  and  "Nations  that 
 knevj  not  the^e^  /hall  run  unto  thee,  hecaufe  of  the  Lord  thy  GOD,  and . 
 for  the  holy  One  «/'Ifrael  ;  for  he  hath  glorified  thee . 
 
 DocT.  I.  Sach  as  knovj  not  Christ,  are  in  a  very  miferalle  Con- 
 dition. P.  235. 
 
 ^    Motives,  to  get  the  Knowledge  of  Christ.  P.  243. 
 
 Dire8ions,    to  that  End.  *  P.    262. 
 
 DocT.  II.  When  the  C«// o/*  Christ  to  Sinners  is  made  efeBuaf, 
 they  will  rim  unto  him.  '  P.    265. 
 
 Doct.  III.  Since  Christ's  Exaltation,  the  Number  of  the  rff equally 
 called  is    much  increafed.  P.    274'. 
 
 Doct,  IV.  It  is  GOD,  even  the  Father,  that  makes  Christ's 
 Calls  to  Sinners  epaual,  P.  282. 
 
 DCCT. 
 
 \ 
 
CONTENTS. 
 
 DocT.   V.   GOD  the  Father  is  the  GOD  of  Jesus  Christ.  P.  300. 
 Doer.    VI.    GOD  is  the  Holy  One  of  Ifrael.  P.   308. 
 
 DocT.  VII.  GOD  the  Father  has  ^/(?r//f^^ Christ.  P.  325. 
 
 Disc.  VIII.  on  Vcr.  6.    P.  343. 
 
 Setk  ye  the  Lov.D,  iMhile  he  maybe  found',  call  ye  upon  him,  v:hile 
 he    if    near. 
 
 DocT.  Sinners,  under  the  Gofpel,  Ihould  be  concerned  to  feek  the 
 Lord,   in  thefime  ivhcrein  he  may  be  found.  .         F.    344. 
 
 ff'hat  is  implied    in  their  feeding  GOD.  ibid. 
 
 —  //c-y   GOD   is  to  be  fought.  P.   348. 
 ■ —  ff'hen  it  is  a  Time,  wherein  GOD  may   be  found.  P.    352. 
 
 —  Reajom  why  Sinners  (hould  be  concerned  to  feek  GOD  in  the 
 Time    wherein  he  may  be  found.  355 
 
 Disc.   IX.  on   Ver.    7.      P.  369. 
 
 let  the  Wichd  forfake  his  Way,  and  the  unrighteous  Man  his  Thoughts  : 
 a*,d  Ut  him  return  unto  the  LoRD,  and  he  <vjill  ha<ve  Mercy  upon  him, 
 a  fid  to  our  GOD,  for  he  nxill  abundantly  pardon. 
 
 DocT.  I.  Every  wicked  Man  muft  forfake  his  Way  of  Sin,  as  he 
 would  hope   to  find  GOD.  P.   370. 
 
 Doer.  W.  Sinners  muft  forfake  alfo  their  finful  fhoughts,  in  order 
 to  finding  Mercy  with  GOD.  P.  378: 
 
 Doer.  111.  Not  only  fo,  but  they  muft  likewife  return  unto  the 
 Lord.  P.   392. 
 
 DocT.  IV.  GOD  ivill  ha've  Mercy  on  all  repenting  and  returning 
 Sinners.  P.   406. 
 
 DocT.  V.  It's  a  great  Encouragement  to  Sinners,  to  repent  and  re- 
 turn to  GOD,  in  that   he  <iviU  abundantly  pardon.  P.  414. 
 
 Disc.   X.   on  Ver.   8,  g.     P.  432. 
 
 for  my  Thoughts  are  not  your  Thoughts,  neither  are  your  V/ays  my  Ways, 
 faith  the  Lord.  For  as  the  Heanjens  are  higher  than  the  Earth,  Jh 
 are  my  Ways  higher  than  your  Ways,  and  my  Thoughts  than  your 
 Thoughts. 
 
 DocT.  GOD's  Thoughts  2^r\A  Ways  oi  pardoning,  ZTt  not  like  unto 
 Alens,  but  do  exceedingly  tranfcend  and  furpa/s   them.       P.  433. 
 
 Disc.  XL  on  Ver.    lo,  ii.     P.  44.4. 
 
 for  as  the  Rain  cameth  dozin,  and  the  Sno'W  from  Hea<ven,  and  returmth 
 not  thither^  but  <Tvatereth  the  Earth,  and  maketh  it  bring  forth  and 
 hud,  that  it  may  gi've  Seed  to  the  So'iver,  and  Bread  to  the  Eater  :  So 
 /juJl  my  Word  be,  that  goeth  forth  cut  of  my  Mouth  ;  It  fhall  not 
 return  unto  me  <void,  hut  it  fhall  accomplifh  that  ^:hich  I  pleafe, 
 mnd  it  fhall  profptr  in  the  Thing   rx^bcreto  I  fcnt  it.  Doct. 
 
CONTENTS 
 
 Ddct.  I.  The  Word  of  GOD  is  likened  unto  Snow  and  R.u'n.  P.  445,. 
 
 DbcT.  II.    GOD's  Word  fl^all  certainly  acccmpUJh  bis  Plea/ure,  and 
 
 attain  the  End  he  fends  it  for.  P.   452. 
 
 Disc.  XIL  on  Ver.  12.     P.    462. 
 
 Tor  ye  JhaU  go  out  nviih  "Joy^  and  be   led  forth   ivith  Peaee  :  the  Movn 
 tains  and  the    Hills  JhaU   break  forth  before  you  into  Singings  and  all 
 the  Trees  of  the  Field  JhaU   clap  their  Hands. 
 
 DocT.  Repenting  Sinners  fhall  be  brought  cut  of  their  fpiritual  Cap- 
 tiiiiy,  with  Joy    and  Peace.  P.    463. 
 
 Disc.  XIII.  on  Ver.   13.      P.  479. 
 
 hjiead  of  the  '[horn  ftall  come  up  the  Fir  Tree,  and  infead  of  the  Brier 
 JhaU  ccme  up  the  Myrtle  Tree  :  AnA  it  fhall  be  to  the  LoRD  for  & 
 Niitney  for  an  everlafing  Sign,  that  JhaU  net  be  cvt  off". 
 
 DocT.  I.   Repenting  Sinners  have  a  great  Change  wrought  in   them. 
 
 P.  480. 
 
 DocT.  If.  The  great  Change  wrought  in  Sinners  at  their  Conver- 
 {ion,  brings  eternal  Glory  to    GOD.  P.   487. 
 
 Disc.  XIV.  on  John  IX.  4.    P,  496. 
 
 /  tnuf  nxork  the  Works  of  him  that  fent  me,  'while  it  is  Day  :  The  Nighi 
 (Ctneth  nxhen  no  Man  cun  avork, 
 
 [Being  the  laji  the  Author  preached.] 
 
 N.  B.  ne  moft  of  thefe  Discourses  confift^  each,  of 
 feveral  Sermons.  But  the  Rev.  Author  wrote  his  Ma- 
 nufcript  continued ly,  without  numbring  the  Sermons^  or 
 diftinguifhing  them  by  any  Note  or  Mark,  whereby  we 
 wight  know  when  one  ends^  and  another  begins ^  in  the 
 general  Difcourje  on  any  Verfe  or  Claufe.  So  that  no  fuch 
 Divifton  (which  wou'd  have  been  convenient^  efpecially  in 
 Jome  of  the  longer  Difcourfes)  coud  be  made  with  any 
 Certainty. — However^  it's  fuppos*d,  the  Reader  may  ge- 
 nerally come  to  a  Paufe,  at  every  20th  Page,  or  under, — 
 And.,  in  Juftice  to  the  Rev.  Author,  it  feems  requiftte  to 
 objerve,  that  fome  *'  feparate  Papers,"  refer'd  to  in 
 fundry  Parts  of  his  Manufcript,  and  probably  ufed  in  the 
 Preaching,  did  not  accompany  the  Copy  to  the  Frefs  : 
 which  may  partly  account  for  the  great  Brevity  of  one  or 
 two  of  the  Difcourfes^  on  jome  rich  and  copious  Texts, 
 
-Vs.  »/^  v^  •/^<'  v^  4.4K.  vvv«'*^*  vV«*  fcW,  t>j^*  »^*»-  */^  „^  ^<^  ,^^  ^^fl^ 
 
 r,  •\jv  'ycw  "iv  "jv"  "(iC;'*  "^A*^  -^^  'W*  "vv*  "NA"  '^x^'  "W  *\/v»  njv  '^iv•  "a,"  ju 
 
 'Thirfty  Souls  invited  by  Christ,  to  6'^;/^£: 
 to  Hi7n^  for  fpirituai  Bleffings. 
 
 D  I  S  C  O  U  R  S  E     L 
 
 sj^ ';^  =J' <:?r»  ^S* 'ig?  n??  <$>  4  ^3? -J*  •}{(»  fjp '^ 
 
 ISAIAH    LV.    I. 
 
 Ho^  every  one  that  thtrjieth^  come  ye  to 
 the  Waters^  ajid  he  that^  hath  no  Money  - 
 come ye^  buy  and  eat  ;  yea^  come^  buy 
 Wine  and  Milk^  ^without  Money ^  and 
 without  Price. 
 
 '%%%'■%¥%-  tl  E  Prophet  Ifaiah  does  very  clearly  and 
 'i^-%'t^''$^^^  diftinclly  foretel  the  miraculous  Concep- 
 jj§c=^oT$l^iil  fio"  0^  jefus  Chrill,  in  the  Womb  of  z 
 ^$^WS^%%  Virgin,  his  Nativity,  Humiliation,  SufFer- 
 ommollogjoB  *"^^'  Death,  and  glorious  Exaltation. 
 a-  c>^ -ii.' .o^ -^-»-  pjg  3j(-Q  j^^(].  plainly  foretels  the  obdi- 
 nate  Unbelief  of  t,he  Jewifi  Nation,  and  thereupon, 
 their  Kcjcdion  and  Dedrudion  by  the  terrible  Judgments 
 cf  God.  He  likewife  evidently  foretels  the  CalJing  of 
 the  Gntiles,  through  the  wonderful  Succels  of  the  Gofpel 
 
 B  of 
 
^  Thirsty    Souls   invited  by  Christ, 
 
 of  ChrA  preached  to  them.  Upon  thefe  Account?;, 
 ihe  Prophet  Ifaiah  i%  notamiis,  called  by  fome,  the  fifth 
 Evavgelift.  For  he  feems  rather  to  write  an  Hiflory  of 
 Things  pad,  than  a  Predidion  of  Thing*;,  which  were 
 not,  'till  about  feven  hundred  Years  after,  to  come  to 
 pa  fs. 
 
 The  Chapter  before  us,  i?,  as  to  the  Matter  of  ir,  purely 
 Evangelical  ;  containing  in  it  the  Sum  and  Sybfiance  of 
 all  Gofpel  Myfteries,  viz.  Calls  to  Faith  in  Ch rift.  Re- 
 pentance and  new  Obedience,  with  Promifes  and  Encou- 
 ragenfrents  thereunto. 
 
 This  firfl:   Verfe   contains  in  it  a  nbofl:  gracious  Gofpel 
 Invitation  ;  wherein  we  may  obferve  feveral  Things. 
 
 I.  The  Per/on  inviting^  viz.  The  Lord  Jesu? 
 Christ.  Though  this  is  not  here  exprefiy  menti- 
 oned, yet  it  may  be  gathered  from  the  following 
 'Vak^  where  the  Perfon  giving  the  Invitation,  calls 
 upon  them,  faying.  Hearken  diligently  unto  Me  :  which 
 does  not  mean  the  Prophet  Ifaiah,  but  that  great  Prophet 
 cf  whom  Mofes  fpake,  Beut,  xviii.  15,  The  Lord  thy 
 God  will  raife  up  unto  thee  a  Prophet  from  the  midfi  of 
 thee^  of  thy  Brethren^  like  unto  me  y  unto  him  floall  ye 
 hearken.  And  accordingly  we  find  Jefus  Chrift  pradi- 
 cafly  applying  this  Scripture  to  himfelf,  Joh.  vii.  37.  In 
 ihe  lafl-  Day,  that  great  Day  of  the  Feafl,  Jefus  flood  and 
 cried,  faying.  If  any  Man  thirfl,  lei  him  come  unto  me, 
 and  drink.  He  is  the  fountain  of  living  Waters,  unto 
 whom  thirdy  Sinners  mud  repair.  This  he  pointed  out 
 unto  the  Woman  of  Samaria,  Joh.  iv.  10.  J  ejus  anfwered 
 and  faid  unto  her.  If  thou  knezvefl  ihe  Gift  of  God,  and 
 who  it  is  that  faith  to  thee^  Give  me  to  drink,  thou  wouldeft 
 have  ajked  of  him,  and  he  would  have  given  thee  living  Wa- 
 ters. So  the  Perfon  here  making  this  Invitation,  is  no 
 other  than  the   Lord    Jefus  Chrift  himfelf. 
 
 2.  The  Perfons  invited  \  who  are  here  defcribed  under 
 a  double  Notion  or  Qualification,  viz.  fuch  as  T^hirft,  and 
 have  no  Money. -^—'^y  Thirft,  we  are  not  here  to  underftand 
 natural   or  bodily  Thirfl  j   but,   fpiricual   Third,  or  the 
 
 Craving 
 
to  COME  to  Him  for  Spirttual  Blessings."       % 
 
 Cravings  of  the  Soul  after  fpiritii?^!  and  favlng  BlefTingr. 
 — By  fuch  as  have  no  Money^  are  not  meant  thofe  that 
 are  outwardly  Poor,  but  llich  as  are  fpiritually  Poor  % 
 indigent  Souls,  haviog  nothing  to  purchafe  thofe  fpiritual 
 Bleffings  which  they  need,  that  cannot  merit  them,  or 
 Jay  down  any  Price  to  procure  them. 
 
 ^.  The  Manner  o^  ihQ  Invitation^  viz.  with  Earnefl- 
 nefs  and  Importunity. — The  £<3r«<?/'?«/?/}  of  it  is  intimated 
 in  the  Interje(flion,  He,  which  is  as  a  Cry  or  loud  Call  to 
 iiinners  :  and  denotes  the  Vehemency  of  AfFedlion  irx 
 the  Pcrfon  making  the  Inviration. — The  Importunity  of 
 the  Invitation  is  intimated  in  the  Repetition  or  doubling 
 of  the  Call,  Come^  yea,  Coyne.  He  calls,  not  only  once^ 
 but  twice,  he  follows  them  with  renewed  Calls. 
 .  4.  The  Nature  of  the  Invitation^  it  is  general  and  mcit: 
 free.  The  Invitation  is  L^«/t'^r/j^'/,  to  all  that  /yy/>/?.  Ho, 
 every  one  that  ibirjieth,  none  of  thefe  are  excluded  ;  but: 
 each  one  of  them  is  invited. — The  Invitation  alio  is  moft 
 free  ;  they  being  invited  to  ccme  without  Money  and 
 without  Price  Nothing  is  demanded  ot  them  to  purchafe 
 fpiritual  Bleflings  ;  but  they  are  called  to  accept  of  them 
 treely. 
 
 5.  The  Things  invited  tc,  exprelTed  under  the  meta- 
 phorical Terms  of  Waters,  IVine^  and  Milk.  —  Waters., 
 to  quench  the  Thirft  ;  V/ine,  to  revive  the  Spirit ;  Milk^ 
 to  nourifn  and  llrengthen  Nature.  So  that  under  thcfci 
 metaphorical  Terms,  is  reprefcnted  to  us,  that  abundant 
 and  full  fupply,  which  is  to  be  had  from  Chrifl,  for  the: 
 fpiritual  Lite,  Comfoit,  and  Satisfaftion  of  the  Soul. 
 Jefus  Chrift  has  enough  in  him  to  anfwer  all  the  Mecefii- 
 ties  and  Defires  cf  the  Souls  of  Men  There  is  no  good 
 Thing  they  need  or  crave,  but  what  may  be  had 
 from    him. 
 
 6.  The  fVay  in  which  thefe  Blefiings  are  to  be  obtained  ; 
 viz.  Come.,  buy.,  and  eat.  We  mud  come  to  Chrilt  for 
 them.  So  fays  Chriff,  If  any  Man  thirji,  let  him  corns 
 unto  me.  Joh.  vii.  37.  This  coming  to  him  implies,  4 
 ^'ailing  upon  h'm  in  the  Way  of  his  holy    Ordwa^ir^'^, 
 
 B    2  '  l.^ 
 
;^  Thirsty  Souls  invitsd  hy  Christ, 
 
 In  the  ufeof  them,  we  are  to  come  to  Chrifl  for  Soul- 
 Blefllngs,  as  being  the  Me;:ns  which  he  has  appointed 
 for  the  Communication  of  fuch  BlelTings  unto  us.  Com 
 ing  to  Cbrift  alfo  includes  in  it,  a  believing  in  Chrifl,  or 
 trufiing  in  him,  for  the  beftowment  of  faving  BlefTings 
 on  us.  We  are  to  come  to  the  Ordinr^nces  of  Chrifl, 
 exercifing  therein,  a  Dependence  upon  hirxi,  for  the  con- 
 ferring fpiritual  Bleflings  on  us.  Thus  our  Lord  explains 
 it,  Job.  vi.  35.  He  that  ccmeth  to  me^fball  never  himger  ^ 
 and  he  that  believeth  en  me,  (kail  never  tbirji.  Believing 
 on  Ch rill,  is  coming  to  Chrift  :  For  Faith  is  the  going 
 out  of  the  Soul  to  Chrifl,  in  Reliance  upon  him,  for  ali 
 the  Good  it  (lands  in  need  of.  Again,  as  they  mud 
 come  to  him  for  fpiritual  BleHlngs,  fo  they  mufl  buy 
 fhem  ;  come  and  buy^  fays  Chrifl.  This  Buying  does  not 
 mean,  the  paying  any  Thing  of  valuable  Confideradon 
 for  the  procuring  of  them  :  for  they  are  to  buy  them 
 without  Money  and  without  Price  \  which  is  the  fame 
 Thing  vVith  the  receiving  them  as  a  free  Gift.  And  the 
 direcftion  to  come  and  buy  them  without  Money  and 
 ^vithout  Price,  plainly  intimates,that  all  thoughts  of  merit- 
 ing them  are  to  be  wholly  laid  afide.  And  our  Lord 
 herein  removes  that  Objedion,  which  might  arife  from 
 rhe  Scnfc  of  their  own  Unworthinefs.  They  might  ob- 
 ject, -that  they  had  nothing,  and  could  do  nothing,  to 
 purchafc  the  Bleflings  they  wanted.  To  this  Chrifl:  re- 
 plies, that  no  fuch  Thing  was  expccled  of  them  •,  but' 
 that  they  might  freely  have  ihei"q.  without  M-oney  and 
 without  Price,  and  be  as  fully  poiTciTed  of  them,  as  if 
 they  had  bought  them.  Only,  as  in  Buying,  there  is 
 Ibmcthing  parted  with,  and  fomething  received,  fo  it  tnuft 
 be  in  this  Cafe.  Men  muft  be  willing  to  part  with  their 
 Lufls,  and  with  Confidence  in  their  own  Doings:  and  fo 
 receive  the  Righteoufnefs  ofjefus  Chrifl,  and  the  Gra- 
 ces of  his  holy  Spirit  ;  in  this  Way  they  come  to  par- 
 take thereof — Again,  as  they  mufl  come  and  buy,  fo  they 
 mufl  cat.  In  eating,  a  Perfon  receives  the  Food 
 into  his  Stotnach,  and  has  a  fort  of  mediate  Depcndance 
 
 upoa 
 
to  COME  io  Him  fof  Spiritual  Blessinps.       5^ 
 
 upon  it  for  the  Preferyatlon  of  Life.  So  that  hereby  is 
 denoted,  an  hearty  Reception  of  Jefbs  Chrifl",  and  an  im. 
 mediate  Dependance  upon  him,  as  the  Author  of  fpiritu- 
 al  and  eternal  Life.  He  is  that  Bread  of  Life^  which  ccr/tes 
 ddwn  from  Heaven^  that  we  may  eat  thereof,  and  live  for 
 ever,  Joh.  vi.  48,  51.  lie  is  that  Bread,  that  gives  Ipi- 
 ritual  Life  and  preferves  it,  and  perfe6ls  it  in  eternal  Life  ; 
 and  for  this  mufl:  the  Soul's  Dependance  be  on  CliriH:. 
 From  the  Words  wc  may  obferve  feveral  Doflrines. 
 
 DocT.  I.  Such  as  third   after  fpiritual  Bleffings^  are 
 invited  by  Jefus  Chrijl,  to  ccme  unto  him  for  them. 
 Several  Propofitions  are  here  included. 
 
 Prop.  i.  Seme  there  be  that  thirO:  after  fpiritual  Elef- 
 fings.'—Thc  number  of  fuch  is,  comparatively,  exceeding 
 imall.  The  generality  of  Men  do  greedily  and  infati- 
 ably  thirfr  cfter  this  World,  and  the  Things  thereof. 
 The  Cry  of  the  Multitude,  is  that  in  Pfal  iv.  6.  Who 
 will  fioew  us  any  good  P  i.  e.  worldly  good.  In  thefe 
 Things  they  place  their  Happinefs,  and  accordingly  they 
 do  eagerly  thirft  after  them,  being  unconcerned  whe- 
 ther they  partake  of  fpiritual  EJefllngs,  or  not.  Yet, 
 however,  in  all  Ages  of  the  Church,  there  are  fume, 
 whofe  Hearts  do  vehemently  thirft  after  Chrift  and  his 
 Righteoufnefs,  Pardon  of  Sin^  Peace  with  God,  fandlify- 
 ing  Grace,  and  eternal  Glory,  Thefe  are  the  ElelTings 
 which   they  do  principally  hunger  and    thirft  after. 
 
 £^ieji.  Who  are  they  that  do  thirji  after  fpiritual  and 
 faving  BlefTings  ?  or,  What  are  the  Properties  of  thefe 
 thirft y  Souls  I 
 
 Anfw.  I.  They  have  a  fenfe  of  t\\tu  Need  of  fpirituaf 
 Blefiings.  One  that  is  Thirfty,  is  inwardly  fenfible  of 
 the  abfolute  Need  he  ftands  in  of  Drink,  for  the  Prefer- 
 ration  of  his  Life.  He  fees  that  he  muft  die  for  Thirft, 
 if  he  cannot  get  fomething  to  quench  it,  asSamfiny  Judg.- 
 j:v.  18.  Shall  I  now  die  for  Thirfi  P  fo  thofe  that  thirlt 
 after  fpiritual  Blefting?,  do  ftel  their  extream  Need  of 
 B  3  theoa^' 
 
6  Thirsty  Souls  hivUed  by   Christ, 
 
 them,  and  that  they  miifl  certainly  perjfh,  If  they  par- 
 take not  of  them.  Thus  the  Prodigal  faw  himfeif  in  a 
 perifhing  Condition,  if  he  conid  not  get  Bread  to  fatisfy 
 his  Hunger,  Luk  xv.  17.  In  my  Father'' s  Hcufe  is  Bread 
 enough  and  to  fpare^  and  I  perijh  for  Hunger,  Thirfty 
 Souis  are  under  a  deep  Conviction  of  the  Neceffity  of 
 fpirituai  Bleffing?,  and  fee  that  they  are  joft  and  undone 
 for  ever,  without  a  Participation  in  thenn  :  no  good 
 Things  fo  neceflary  as  thefe,  in  their  Eyes. 
 
 Anfw.  2.  They  have  a  fenfe  of  the  great  Worth  of 
 fpirituai  BlelTings.  One  that  is  athirfi^,  is  Tenfible  of  the 
 v;orth  at'^d  goodnefs  "of  Drink.  Nothing  is  fo  valued  by 
 him  as  that.  Offer  him  Silver  or  Gold,  he  values  it  not. 
 A  Draught  of  Water  is  far  more  prized  by  him.  For, 
 this  fuitsand  farisfies  his  Third  ;  whereas  all  the  Wealth 
 in  the  World  will  not  do  it.  So  one  that  fpirituiily 
 thirfts,  fees  a  Worth  and  Excejlency  in  fpirituai  Bief- 
 fings,  beyond  all  other  Things.  They  are  more  preci- 
 ous in  his  Account,  than  Gold,  or  Rubies,  or  the  mofh 
 precious  Things  of  the  World.  The  Righteoufnefs  of 
 Chrift,  and  the'Graces  of  the  Holy  Spirit,  arefo  efteemed 
 by  him,  as  to  count  all  other  'Things  hut  as  Dung  in  Com- 
 parifon  thereof,  Phill.  iii.  8.  Jullification,  Adoption  and 
 SancliFiCation,  he  looks  upon  as  far  greater  Benefits  and 
 BleiTing?:,  then  all  worldly  Riches  and  Grandeurs.  May 
 he  but  have  an  Heart  to  love  and  fear  God  ;  may  he 
 but  have  an  Heart  to  love  Chrifi,  believe  in  him  and 
 obey  him  ;  may  he  but  be  accepted  into  the  favour  of  God 
 and  enjoy  Communion  with  God  ;  may  he  but  obtain 
 thefe  Things,  I  fay,  atid  he  counts  himfeif  in  the  moft 
 happy  Condition.  He  has  little  Value  for  other  Things 
 in   Ccmparifon  of  thefe. 
 
 /li^fu!.  3.  They  have  a  Scn(e  c^  their  ozi^n  Inability  to 
 fijpply  themfelves  with  fpirituai  BlefTjngs.  One  thac 
 thirii?,  IS  felfempty,  and  experimentally  feels  that  he 
 lias  nothing  in  himfeif,  to  fatisfy  his  Third.  So  one 
 that  fpiritu-ally  thirfts,  is  fenfible  of  his  own  Impotence 
 CO  fuoDJy  the  foiritual  Wants  and   Cravings  of  his   Soul. 
 
 ..    -^  '  The 
 
io  COME  iG  Him  for  Spiritual  BlessingsI      "7 
 
 The  Holy  Spirit  convinces  him  of  his  own  rRfuiBciency 
 CO  anfwer  for  his  Sins,  or  purchafe  the  Forgiyenefs  of 
 them.  He  is  m^de  to  fee,  that  he  cannot  give  Satisfac- 
 tion to  divine  Juftice  for  the  lead  of  all  his  Iniquities, 
 that  he  cannot  poffibly  merit  the  Pardon  of  any  one  of 
 his  Sins. — The  Holy  Spirit  alfo  convinces  him,  that  he 
 cannot  mortify  his  own  curfed  Corruptions  •,  and  that 
 he  cannot  change  his  own  Heart,  and  make  himfelf  Holy. 
 The  Work  of  Mortification  and  Sandificacion,  he  finds 
 to  be  Works  beyond  the  Power  of  Nature.  In  this  Cafe 
 he  fees  himfelf  to  be  without  Strength^  as  all  Men  na- 
 turally arc,  Rom.  V.  6.  They  are  unable  to  help  them- 
 itXvt'i^  out  of  that  finful  and  miferable  State,  in  which 
 they  are. 
 
 Anf^ju.  4.  They  have  in  them  Befires  after  fpirltual 
 BlelTiOgs.  One  that  thirds,  does  defire  Water  to  quench 
 his  third.  .  His  Nature  craves  ir,  longs  for  it.  So 
 one  that  fpiritually  thirds,  defires  to  be  made  partaker 
 of  fpiritual  Biedings.  The  Holy  Spirit  of  God  begets 
 in  him  an  Appeti:c  to  fpiritual  BlefTings,  and  draws  forth 
 his  dcfires  after  them.  He  is  not  content  to  be  without 
 them,  as  fomctimes  he  was,  but  is  very  defirous  of  them. 
 Now  thefe  Defires  of  ihirdy  Sou's  are  like  unto  thofe 
 Defires  that  are  in  Men  exercifed  with  bodily  Third. 
 Wherefore, — 
 
 I.  They  are  ^^r^iy  Defires.  When  a  Man  is  pained 
 with  Third,  his  Defires  60  indantly  go  forth  after  Wa- 
 ter, or  Drink.  He  longs  for  a  fpeedy  Supply,  he  is  iq;i- 
 patient  of  Delays,  and  thinks  the  Time  long,  till  he  ob- 
 tain fomething  to  afwage  his  Third.  Sp  one  that  fpi- 
 litually  thirds,  longs  for  a  prefent  Supply  of  his  fpiritual 
 Wants.  He  is  not  willing  to  be  delayed,  but  would 
 have  God  make  hade  to  help  and  relieve  him.  He  {tt% 
 the  Danger  of  his  neceflitous  Condition,  and  is  not  con- 
 tent to  abide  in  it  one  Moment.  He  neither  is,  nor  ca;*. 
 be  eafy  under  the  Thirfc  which  is  upon  Lis  Soul.  Tha 
 Spirit  of  God  works  in  him  fuch  fenfible  Conviflions 
 of  his  Mifery,  as  quickens  his  Defires  of  the  Ipeedy  Ma- 
 
 i:/ir::datioa> 
 
S  Thirsty  Souls  invited  hy  Christ, 
 
 nifeftations  of  Mercy.  No  fooner  were  the  Jews  pricked 
 in  their  Hearts^  convinced  of  their  Sin  and  Danger,  but 
 ibey  faid  to  Peter  and  the  reft  of  the  Apcjiles^  Men  and 
 Brethren^  what  Jhall  we  do  ?  Ads  ii.  7)7'  They  were  de- 
 Urous  forthwith  to  know  what  they  fhould  do  to  obtain 
 Pardon,  Mercy,  and  Salvation.  They  did  immedi- 
 ately thirft  after  thefe  BlefTings.  So  the  Jaylor  when 
 under  Convidion  of  Sin  and  Terror  of  Confcience,  cried 
 out  to  Paul  and  Siks\  Sirs,  what  muft  I  do  to  he  [aved? 
 Ads  xvi.  30.  His  firfl:  Enquiries  and  Longings  of  Soul^ 
 are  after  faving  BkfTings.  Spiritual  Defires  are  fearfu! 
 of  Delays,  knowing  them  to  be  exceeding  dangerous. 
 
 2.  They  are  'vehement  Defires.  Third  is  a  drong 
 'Appetite.  One  that  labours  of  it,  does  mofiearnedly  de- 
 iire  Drink.  There  is  nothing  which  he  fo  much  defires, 
 as  that.  He  cannot  live  without  it,  and  therefore  the 
 Strength  of  his  Defires  goes  forth  after  it.  So  one  that 
 fpiritually  thirds,  does  moft  ardently  denre  fpiritual 
 ElefTings  ;  Thefe  are  what  he  chiefly  Craves.  PfaL  xlii. 
 1,  2.  As  the  Hart  panteth  after  the  Water- Brooks,  fo 
 -panteth  my  Soul  after  thee,  0  God  :  My  Soul  tbirfteth  for 
 God,  for  the  living  God  ;  when  (hall  I  com,e.  cind  appear 
 leforeG^d?  The  Defires  of  a  thirfty  Soul,  are  drong 
 and  invincible,  breaking  their  Way  through  all  Oppo- 
 fition.  No  Arguments  will  dop  the  Cravings  of  a 
 Man  that  thirds.  Say,  and  do  what  you  will,  he  craves 
 Drink.  So  one  that  indeed  does  third  after  fpiritual 
 Bledings,  his  Defires  of  them  ar*e  infufFcrable.  Though 
 X^t  World  prefent  its  bed  Enjoyments  to  divert  their 
 Defires  from  fpiritual  Things,  yet  they  defpife  them, 
 as  broken  Ciderns  that  can  hold  no  Water.  Nothing 
 Avill  farisfy  them  but  God  and  Chrid,  Grace  and  Glory. 
 Thefe  are  the  great  Objeds  of  their  Defires,  in  Compa- 
 rifon  whereof  all  other^Things  are  difedeemed.  Their 
 Language  is  that  in  Pjal.  iv.  6.  Ihere  he  maty  that  fay. 
 Who  will  fjew  us  any  good  ?  Lord,  lift  thou  up  the  Itght 
 of  thy  Countenance  upon  us.  Though  others  are  greedy 
 stter  the  goed  Things  of  ihls  Wcridj  yet   their  Defires 
 
 are* 
 
/,;  COME  to  Him  for  Spiritual  Blessings.'        9 
 
 are,  that  they  may  enjoy  the  Manlfeftations  of  God's 
 Love  and  Favour  to  their  Souls.  And  this  fhould  puc 
 more  gladnefs  into  their  Hearts,  than  others  experience 
 when  their  Corn  and  their  Wine  are  increafed.  That  alfo  is 
 the  Language  of  their  Souls  in  PJal.  Ixxiii.  25.  Whom 
 have  I  in  Heaven  but  thee  ?  and  there  is  none  upon  Earth 
 that  1  defire  hefides  thee. 
 
 3.  They  are  laborious  D&fires.  One  that  is  pinched 
 with  third  will  take  Pains  to  gee  Water  to  drink.  He 
 will  feek  out  after  lome  Brook  or  Spring.  His  Third 
 will  put  him  upon  ufing  all  Means  for  obtaining  a  Supply. 
 He  will  break  through  all  Difficulties  to  fatisfy  his  Third. 
 So,  one  that  fpiricually  thirds,  will  be  indudriou*;  for  the 
 obtaining  fpiritual  EleiTings.  His  Defires  will  make 
 him  diligent.  They  are  not  like  the  Defires  of  the 
 Sluggard,  vjhofe  Hands  refufe  to  labour^  Pro  v.  xxi.  25. 
 He  that  really  defires  Soul  BlefTings,  will  fpare  no  Pains 
 to  get  them.  What  he  earnedly  defires,  he  will  indudri- 
 oufly  feek.  Pfal.  xxvii.  4.  One  Thing  have  I  dcCired  of 
 the  Lord.,  that  will  I  feek  after  ^  that  I  vAay  dwell  for  e- 
 ver  in  the  Hcufe  cf  the  Lord.,  to  behold  the  Beauty  of  the 
 Lord.  Such  as  truly  defire  Grace,  will  be  diligent  m 
 ufing  the  Means  of  Grace.  They  will  wait  upon  God 
 in  all  the  Ways  of  his  Appointment,  for  the  obtaining 
 the  Grace  they  need.  Thus  when  the  Prodigal  dcfired 
 Bread  to  fatisfy  his  Hunger,  his  Defires  wrought  In  him 
 Refolutions  to  arifc  and  go  to  his  Father's  Houfe,  where 
 was  Bread  enough  ;  and  fo  he  did,  Luke  xv.  17,  18,  19, 
 Spiritual  Defires,  are  redlefs  in  the  purfuit  of  the  good 
 Things  cefired. 
 
 4.  They  are  lafing  Defires.  Third  caufes  a  Man 
 perpetually  to  crave  Drink.  He  is  never  fatisfied  till  he 
 has  obtained  it.  Yea,  delays  of  fupply  do  but  increafe 
 his  Defires.  The  longer  he  wants,  the  more  he  craves. 
 So  one  that  fpiritually  thirds,  has  permanent,  abiding 
 Defires  after  fpiritual  Blefl^ings.  His  Defires  are  infatiable, 
 £nd  will  not  ceafc  until  they  are  fatisfied.    He  is  refolved 
 
 CO 
 
fo  Thirstv  Souls  invited  by  Christ, 
 
 to  hold  on  in  waiting  upon  God,  for  the  bedowment  of  the 
 good  Things  needed  by  him.  If  he  perifh,  he  purpo- 
 fes  to  peridi  waiting  at  the  Throne  of  Grace,  for  all 
 that  Mercy  and  Grace  that  he  needs.  When  he  goes 
 to  Chrift,  he  wreftles  with  hin:j  in  Prayer,  and  fays  as 
 Jacob  did,  I  will  not  let  thee  go^  except  thou  hlefs  me^  Gen. 
 xxxii.  26.  And  though  ihey  may  meet  with  fcemingRe- 
 pulfes  and  Denials,  yet  they  will  hold  on  their  Suit  for 
 Grace,  as  the  Woman  o{  Canaan  d^d^Matth.  xv.  22,—- 28. 
 And  if  Chrift  grant  them  their  Defires  in  fome  graciou:. 
 Meafure,  they  will  however  continue  in  their  Defires  of 
 more.  As  long  as  they  live,  they  will  have  in  them 
 growing  Defires  after  more  of  Chriil:,  Grace  and  Holi- 
 nefs.  They  will  not  reft  latibfied  with  what  they  havi: 
 already  obtained,  but  will  prefs  after  Perfeulion,  PhiL  iii. 
 12,  13,  14.  Nor  will  their  Defires  ccafe,  until  they  have 
 arrived  at  full  Satisfaction  in  the  other  World.  Then 
 ihall  they  behold  the  Face  of  Chrifl  in  Right eoufnefs^  and^ 
 be  fatisfied,  when  they  awake  with  his  Likenejs^  Pfal.  xvh. 
 J  5.  That  beatifical,  transforming  Vifion  of  God  in 
 Chrift,  which  they  Ihall  then  enjoy,  fhall  fully  fatisfy 
 all  their  Defires.  All  that  can  be  defired,  fhall  then  be 
 enjoyed  ;  fo  that  their  labouring  Defires,  fhall  terminate 
 in  perfe(ft  and  eternal  reft.  And  then  may  they  call  upon 
 their  Souls  to  take  their  quiet  reft,  in  a  much  more  am- 
 ple Senfe  than  David  6\l\^  Pfal  cxvi.  7.  Return  unto  thy 
 Refty  0  my  Soul^  for  Cod  hath  dealt  ^bountifully  with  thee. 
 
 Prop.  2.  Such  as  thirft  after  fpiritual  BlclTing?,  mujh 
 go  to  Jefus  Chrifi  for  them. — He  alone  is  the  Fountain  of 
 all,  as  hereafter  may  be  fhewn.  None  can  fupply  the 
 fpiritual  Wants  ofthirfty  Souls,  but  Jefus  Chrift.  To  hlni 
 therefore,  and  to  no  other,  muft  they  go,  that  their  De- 
 fines may  be  fati^fied.  joh..v\.  68.  Lord^  to  whom  fhall 
 we  go  ?  thou  hoft  the  IVords  of  eternal  Life. 
 
 Queft.  How  miuft  fjch  as  thirft  after  fpiritual  Blef- 
 fings  go  to  Chrift  for  them  ? 
 
 yivfw.  In  the    W^ay  of  his  holy   Ordinances,     Thefe 
 
(0  COME  to  Him  for  Spiritual  Blessings.       ii 
 
 are  the  Pipes  and  Channels,  through  which  the  Waters 
 of  Life  are  conveyed  to  thirlly  Souls.  They  mufl  there- 
 fore wait  on  Jefus  Chrift  in  his  holy  Inftitutions,  that 
 thefe  BlelTings  may  be  conferred  on  them.  They  muH 
 come,  not  merely  to  the  Ordinances  themfelves,  but  to 
 Jefus  Chrift  in  them.  Ordinances  are  not  the  fVaters 
 ihat  we  need,  but  only  the  Conduits  by  which  they  arc 
 conveyed  to  us.  We  muft  not  therefore  come  to  Ordi- 
 nances as  if  they  could  fatisfy  our  fpiritual  Defires  ;  for 
 this  is  to  deify  them.  But  we  muft  come  to  Chrift  in 
 them  ;  in  the  ufe  of  them,  having  our  Eye  to  Chrift  for 
 the  Beftowment  of  needed  fpiritual  BlefTings  on  us.  Or- 
 dinances, in  the^r.felves,  are  empty  Things,  that  can  af- 
 ford no  Soul  fatisfa(5lion.  Thirfty  Souls  therefore  muft 
 look  beyond  them  unto  Jefus  Chrift,  who  only  has  the 
 Waters  of  Life  to  rcfrefti  them.  —  Here  then  we  may 
 make  particular  Mention  of  fome  of  the  Ordinances,  in 
 which    they  are  to  go  to  Chrift. 
 
 1.  They  muft  go  to  Chrift  in  Prayer. — In  the  Way 
 of  Prayer  they  muft.  offer  up  their  Defires  unto  Jefus 
 Chrift.  Their  Defires  after  fpiritual  Bleffings,  they  muft 
 turn  into  Requefts  for  fpiritual  BlefTings.  This  our 
 Lord  directs  the  Woman  of  Samaria  to  do.  Job.  iv,  lo. 
 //  ibou  kneweft  the  Gift  of  God.,  and  who  it  is  that  faith 
 unto  thee.  Give  me  to  drink,  thou  'd^ouldeft  have  ofked  of 
 him,  and  he  would  have  given  thee  living  Waters.  Here- 
 in he  intimates  to  her,  that  fhe  ftiouid  aflc  of  him  living 
 Waters,  the  holy  Spirit  and  his  Graces.  Thofe  that 
 would  receive  Bleffings  from  Chrjft,  muft  afk  them  of 
 him.  The  faving  Mercies  of  the  Covenant  of  Grace  fet 
 before  us,  are  not  to  be  expeded,  but  in  the  Way  of 
 feeking  to  Chrift  for  them.  Ezek.  xxxvi.  26,  27,  28, 
 with  37.  ^ hen  will  I  fpr inkle  clean  fVater  upon  you,  and 
 ye  /ball  be  clean  :  from  all  your  Filtbine/s,  and  from  all 
 your  Idcls  will  I  clean Ce  you.  A  new  Heart  alfo  will  I 
 give  you,  and  a  new  Spirit  will  I  put  within  you,  and  I 
 will  take  away  the  ftony  Heart  out  of  your  Flefh,  and  I 
 will  give  you  an  Heart  of  Flefh,  and  I  will  put  my  Spirit 
 
 within 
 
3  2  Thirsty  Souls    inviled  ^y  Christ^^ 
 
 within  you^  and  caufe  you  to  walk  in  my  Statutes^  and  ye 
 (hall  keep  my  Judgments  and  do  them, — I  will  yet  for  this 
 be  enquired  of  by  the  Houfe  of  Ifrael^  to  do  it  for  them. 
 If  Men  would  be  made  Partakers  of  fuch  fpiricual  Blef- 
 lings,  they  mud  beg  for  them  of  Chrift  in  Prayer.  The 
 Mouth  muft  be  opened,  the  Heart  enlarged,  in  Prayerj 
 in  order  to  have  the  Soul  replenifhed  with  fpiritual  good 
 Things.  Pfal.  xxxi.  lo.  Open  thy  Mouth  zvide,  and  1  will 
 fill  it.  O  then  pray  for  thefe  Bleffings,  and  pray  for 
 them  above  all  Things.  Afk  for  them  with  greateft 
 Importunity,  being  m.ore  concerned  to  obtain  them, 
 ihan  all  the  good  Things  of  this  World.  This  is  the 
 Way  to  be  pofftfTed  of  them.  Prov.  ii.  J,  4,  5.  If  thou 
 aiefi  after  Knowledge^  and  lifted  up  thy  Voice  for  Under- 
 ftanding  \  if  thou  feekeft  her  as  Silver^^  and  fearcheft  for 
 her  as  for  hid  Treafures  :  then  fhalt  thou  underfland  ths 
 pear  of  the  Lord,  and  find  the  Knowledge  of  God. 
 
 2.  They  muft  go  to  Chrift  in  the  Minifiry  of  the 
 Word — -This  is  an  Ordinance  appointed  by  Jefus  Chrift 
 for  the  Communication  of  fpiritual  Bleffings.  The  Word 
 preached  is  a  Means  of  Converfion  •,  whereby  converting 
 Grace  is  conveyed, unto  Sinners.  Jam.  i.  18.  Of  hisoivn 
 Will  begat  he  us  with  the  Word  of  "Truth. —■i:\\^  Word 
 iis  alfo  a.  Means  of  San^lification.,  or  Edification  in  Grace 
 and  Holinefs.  Jch  xvii.  17.  SanSIify  them  through  thy 
 Truth ;  thy  Word  is  Truth. — The  Word  is  alfo  the  Means 
 of  C(?;i/b/^//(7;?,  for  conveying  Comfort  to  the  Difconfo- 
 late,  Pfal.  xix.  80  Rejoicing  the  Heart.  So  that  the  Word 
 .of  God,  through  the  Power  of  the  Spirit  accompanying 
 of  ir,  is  an  eftedual  Means  for  the  Communication  of 
 Grace  and  Comfort,  to  the  Souls  of  Men.  For  this  Rea- 
 fon^  thofe  that  thirft  after  thefe  Bleffings,  fhould  attend 
 on  the  Word  of  God^.  that  they  may  partalfe  of  them. 
 r  Pet.  u.  2.  As  *;ew  born  Babes^  defire  the  fincere  Milk  of 
 the  Word^  that  ye  may- grovj  thereby.  They  fhould  come 
 to  hear  the  Vv'ord  of  Chrift  with  Defiics  that  they  may 
 heeniightned,  and  fandified,  and  quickened  thereby. 
 Hither  they,  fnould  come  that   they  may  be   nouriffied 
 
 and 
 
io  COME  to  Him  for  Spiritual  Blessings.       ij 
 
 and  caufed  to  grow.  By  the  Word,  Jefus  Chrift  feeds 
 his  Flock  with  Knowledge  and  Underftaiiding.  Ad.  xx.- 
 i8.  Jcr.  iii.  15.  The  Word  is  inftead  of  Bread  and 
 Waters  to  the  hungry  and  thirfty  Souls.  And  hence 
 a  Famine  of  the  Word  is  more  grievous,  than  a  Famine 
 of  Bread  and  Water,  Amos  y\\\.  u.  He  therefore  that 
 would  have  the  thirfty  Defiresof  his  Soul  fatisfied,  mud 
 wait  on  Jcfus  Chrift  in  the  Difpenfation  of  his  Word. 
 
 3.  They  muft  goto  Chrift  in  his  Holy  Supper. — The 
 Ordinance  of  the  Lord's  Supper,  is  in  an  efpecial  Man- 
 ner appointed  by  Jefus  Chrift  for  the  replenifhing  and  fa- 
 dsfying  of  thirfty  Souls.  Here  is  Bread  fee  before  them 
 CO  eat,  and  Wine  to  drink,  to  fhew  that  here  they  ma.y 
 have  full  Supply,  who  hunger  and  thirft  after  Chrift 
 and  Holinefs.  Whoever  therefore  have  in  them  real  long^ 
 ing  Defires  after  fpiritual  BlefTings,  (hould  come  to  Chrift 
 in  this  Ordinance,  that  they  may  have  their  Defires  fatis- 
 fied. Chrift  calls  upon  fuch,  to  come  to  this  fpiritual 
 F^eaft,  that  they  may  by  Faith  feed  upon  him,  and  have 
 Life  more  abundantly  given  to  them.  For,  Defires  of 
 Grace  are  a  low  Degree  of  Grace,  at  leaft.  Earneft  De- 
 fires of  Grace,  do  argue  there  is  Grace  in  the  Soul  :  Yes 
 much  of  the  Life  and  Power  of  Grace  is  feen  in  the  in- 
 tenfe  and  ftrong  Defires  of  Grace.  Nature  never  raifcs,  nor 
 can  raife,  longing  Defires  after  Grace  in  the  Heart.  Such 
 Defires,  are  the  cravings  of  the  new  Creature.  And  the 
 Servantsof  God  have  mentioned  their  Defires  as  Signs 
 of  the  Uprightnefs  of  their  Hearts.  Ifai.  xxvi.  7,  8,  9^ 
 ^he  Way  cf  the  Jujl  is  Uprightnefs, —yea,  in  the  Way  of 
 thy  Judgments  have  we  waited  for  thee^  O  Lord  ;  the  De- 
 fire  of  our  Soul  is  to  thy  Name^  and  to  the  Remembrance 
 of  thee.  With  my  Soul  have  I  defired  thee  in  the  ISIight. 
 So  in  Neh.  i.  11.  ^hy  Servants,  who  defire  io  fear  thy 
 Name. — God  alfo  has  made  many  gracious  Promifes,  to 
 the  Defires  after  Grace.  Matth.  v.  6.  Bleffed  are  they  that 
 hunger  and  thirfl  after  Righteoufnefs,  for  they  Jhall  be  filled, 
 Joh.  vii.  37.  If  cny  Man  thirfi,  let  him  come  to  me  and 
 drink.     To  all  l^jch  therefore  as  dcfire  Chrift,  and  Grace 
 
 to 
 
14  Thirsty  Souls  inviftd  hy  Christ^ 
 
 to  ferve  Chrlll,  and  Jive  to  Chrift,  I  may  fay,  the  Table 
 of  the  Lord  is  prepared  for  you,  furnilHed  for  you  :  Je-. 
 iijs  Chrifl;  invites  you  to  come  thereunto,. and  you  will 
 be  welcome  Guefls  •  whom  he  will  feafb  and  fatisfy. 
 Bring  with  you  defires  of  Communion  with  Chrifl,  of  con- 
 formity to  Chrifl:  in  Holinefs  and  fear  not  to  come,  for 
 he  calleth  you. — Which  leads  to 
 
 Prop.  3.  Such  as  third  after  fpiritual  Bleffings,  are 
 invited  by  Chrift^  to  com.e  to  him  for  them.  They  are 
 the  next  and  immediate  Subjeds  of  his  Invitation.  And- 
 three  Ways  he  invites  them.  ,  , 
 
 .  I.  By  hh  written  Word.-— In  the  Gofpel,  which  Jefu? 
 Chrifl  has  left  us  in  Writing,  there  are  many  Invitat'^- 
 ons  to  fuch  as  fpiritually  thirfl  :  as  in  forecited  Job,  vii, 
 27.  If  any  Man  thirft^  let  him  come  t,o  me  and  drink.  So 
 Rev.  xxii.  17.  Let  him  that  isatbirfi^  come.  And  who- 
 foever  ^joill^  let  him  take  the  Waters  of  Life  freely.  Such 
 invitations  as  thefr,  recorded  in  the  Scriptures,  are  as  re- 
 ally made  to  thofe  who  fpiritually  third  now,  as  to  them 
 who  lived  in  the  Days  of  Chrid  and  his  holy  Apodles. 
 The  Voice  of. Chrid  in  all  thofe  Invitations  is  d!re(5led 
 to  every  one  ihat  thirds,to  theend  of  the  World.  When- 
 ever then  you  read  any  fuch  Invitation,  you  may  apply 
 k  to  yourfelves,  if  you  third  after  fpiritual  BlefTings,  and 
 may  fay,  Chrid  herein  calls  to  me  to  come  to  him.  For 
 he  as  really  does  fo,  as  if  he  had  invited  you  by  Name. 
 
 2.  By  the  Minifiry  of  the  Word. — Gofpel-Miniders 
 are  Chrid's  McfTengers,  whom  he  fends  to  invite  thirdy 
 Sinners,  to  corxie  to  him  for  the  Waters  of  Life.  This  out 
 Lord  reprefents  to  us  in  the  Parable  of  the  Marriage- Fead, 
 Matth.  xxii.  2,  3,  4.  The  Kingdom  of  Heaven  is  like  unto 
 a  certain  King  which  made  a  Marriage  for  his  Son^  and 
 fent  forth  his  Servants  to  call  them  that  were  bidden  to  the 
 VFedding^  but  they  would  not  cofne.  Again,  he  fent  forth 
 ether  Servants y  f^ying^  ^^^^  them  which  are  bidden.  Behold^ 
 I  have  prepared  my  Dinner,  my  Oxen  and  my  Fat  lings  are 
 killed^  and  all  Things  are  ready  j  come  unto  the  Marriage. 
 
to  COME  to  KixM  for  Spik!tuAL  Blessings.        jt^ 
 
 In  the  preaching  of  the  Word,  the  Miniflers  of  Chriil 
 do  call  upon  Sinners  to  go  to  Chrift  for  all  fpirirual 
 laving  Blelnng?.  And  their  Calls  are  the  Calls  of  Chrid. 
 For  Chrift  calls  by  them.  2  Cor.  v.  20.  Now  then  we 
 are  Embajfadors  for  Cbrift,  as  though  God  [Incarnate]  did 
 bcfeech  yOu  by  us  \  w^  pray  you  in  Cbrid^s  Steady  he  ye  re- 
 tonciled  to  God.  And  hence  it  is,  that  Chrift  owns  the 
 Calls  they  give  to  Sinners,  and  follows  them  with  his 
 Bleffing,  fo  as  efFedually  to  turn  them  to  himfelf. 
 
 3.  By  the  Motions  of  his  Holy  Spirit  on  their  Souls.— 
 The  Spirit  of  Chrift  does,  under  the  Gofpel,  work  upon 
 the  Hearts  of  Sinners.  He  convinces  them  of  their 
 finful  and  undone  Eftate  by  Nature,  of  the  Evil  and 
 Danger  of  their  Ways  of  Sin  ;  he  convinces  them  of  their 
 Need  of  Jefus  Chrift  to  be  the  Saviour  of  their  Souls  from 
 Sin  and  Wrath.  He  raifes  in  them  Dcfires  after  an  In- 
 tereft  in  Chrift,  and  faving  B'eflings.  Now  all  thel« 
 Workings  of  the  Spirit  on  the  Souls  of  Men,  are  fo  many- 
 inward  Calls  and  Invitations  to  repair  to  Jefus  Chrift,  for 
 that  Mercy  and  Salvation  which  they  need.  'Tis  Chrift 
 who  fends  the  Holy  Spirit  to  do  thefe  Things.  Job.  xvi. 
 7,  8.  /  will  fend  the  Comforter  to  you^  and  when  he  is 
 come  Joe  floall  convince  the  World  of  Sin.,  of  Right  eoufnefs^and 
 of  Judgment.  And  therefore  the  fecret  Calls  of  the  Ho!y 
 Spirit,  are  the  Calls  of  Jefus  Chrift   by  whom  he  is  fenf. 
 
 Application, 
 
 Use  I.  Of  Exhortation  to  all,  to  labour  after  thirfly 
 Defires  of  Jpiritual  Bleffings.  O  reft  not  until  you  find 
 in  you  ardent,longing  Defires  after  fuch  Bleftings. — Some 
 Things  here  by  way  of  Motive  and  Direcftion. 
 
 I  Mot.  If  you  do  not  thirft  after  fpiritual  BlefTing?, 
 you  will  moft  certainly  mifs  of  them.  If  they  are  not 
 defired,  they  fhall  never  be  enjoyed.  Chrift  pours  Wa- 
 ter only  on  the  thirfty  Soul.  Ifa.xWw  3.  For  I  will  pour 
 VTater  on  him  that  is  thirfly.,  and  Floods  upon  the  dry 
 Ground.  He  gives  living  Water  to  none  but  them  that 
 aflv  it.   John  iv.   10.  Thou  wculdeft  have  afied  of  him^  and 
 
 be 
 
iS  Thirsty  Souls  invited  ^_y  Christ, 
 
 he  would  have  given  thee  living  Water.  If  therefore  you 
 do  not'  long,  and  feek  for  fpiritual  BlefTings,  you  will  have 
 no  Share  in  them.  And  if  you  partake  not  of  them, 
 you  will  die  in  s  chrifdefs  and  gracelefb  Edate,  which 
 will  be  Bitternefs  in  the  latter  End.  You  will  die  in  your 
 Sins,  which  is  a  moO:  dreadful  Thing.  That  was  ar> 
 awful  Denunciation,  Job.  viii.  ii.  Te  Jhall  die  in  your  Sin> 
 
 2  Mot.  You  will  eternally  and  penally  thirft  for  fpi- 
 ritual Bieffings  in  the  other  Worlds  but  :  in  vain.  Tho' 
 you  may  now  defpife,  and  not  defire  thefc  Bleffings,  yet  it 
 will  not  be  fo  always.  In  Hell,  Sinners  will  earneftly  beg 
 for  an  Interefl  in  Chrift:,  in  Pardon,  Peace  with  God^ 
 and  eternal  Glory,  but  all  to  no  Purpofe.  Then  it  will 
 fe  too  late,  to  defire  and  cry  for  thofe  once  difregarded 
 BlefTingSo  So  far  (hall  they  be  from  obtaining  thefe  fpe- 
 •cial  Favours,  as  that  they  fhall  net  obtain  the  leaft  com- 
 mon Favour  ;  not  To  much  as  a  drop  of  Water  to  cool 
 their  Tongues  in  thefe  burning  Flames,  Luk,  xv.  24^ 
 25.— And  Oh  I  what  a  Torment  will  it  be,  ever  to 
 crave,  and  never  to  have  1  The  wife  Man  fays.  The  Dejire 
 accomplijbed,  is  fweet  to  the  Soul,  Prov.  xiii.  19.  And 
 cpnfequently,  on  the  other  Hand,  the  Defire  not  accom- 
 plidied  will  be  bitter  and  painful  to  the  Soul.  O  let 
 us  fear,  left   it  come   to  this  with  us  at  the   laft. 
 
 Dire^.  i.  Study  the  Vanity  and  Emptinefs  of  all  earthly 
 Things,  v/hich,  our  Defires  are  fo  apt  to  go  out  greedily  after. 
 One  great  Hindrance  of  Defires  after  fpiritual  Bleffings, 
 is  our  immoderate  craving  and  purfuing  temporal  Blef- 
 fings. And  nev-er  fhall  we  really  pant  after  fpiritual 
 Bleffings,  'till  our  inordinate  Defires  after  the  Creature 
 be  abated.  And  therefore  Chrift,  who  in  the  Text  calls 
 on  us  to  thirft  after  fpiritual  Bleffings,  docs  in  the 
 following  Verfe  call  us  ofF  from  a  Purfuit  of  worldly 
 Bleffings.  Now,  that  our  Defires  after  thefe  outward 
 good  Things  may  be  moderated  and  deadened,  lee 
 us  ferioufly  ponder  upon  the  Infufficie.ncy  and  Unfatis- 
 fadorinefs  of  all  created  vifible  Enjoyments;  The  very 
 beft  of  Creatures    are  but  Cijlerns^  broken  Cijierns^  that. 
 
 can 
 
fjco^iE  fo  Him /(;r  Spiritual  Blessings.    17 
 
 can  hold  no  IVater^  Jer.  ii.  13.  There  is  nothing  iri 
 them,  chat  can  really  refrelh  and  fatisfy  Che  Soul,  as 
 we  may  hereafter  fee. 
 
 Dire^,  2.  Study  the  E.zcelkncy  znd  NeceJJity  oi  fpU 
 ritual  BlelTings.  Take  a  View  of  them  in  their  tranf- 
 cendenc  Worih  and  Excellency.  No  Bleffings  are  com- 
 parable to  chefe.  They  are  of  an  excellent,  divine, 
 heavenly  Originalj,  flowing  down  in  an  immediate  Way 
 from  the  God  of  all  Grace.  They  rendet  fuch  as  are 
 poflefled  of  them,  the  mof:  excellent  Creatures  in  the 
 World,  Ffal.  xvi.  3.  Prov,  xii,  26.  Thereby  they  arc 
 made  conformed  to  the  glorious  God  himfelf,  whofe 
 Image  confids  in  Knowledge,  Righteoufnefs,  and  true 
 Hohnefs,  No  Bleflings  are  of  fuch  Excellency  as  thefe. 
 Think  hereon. --A^^ain,  ponder  upon  the  abfolute  Ne- 
 celTity  of  fpiriiual  Bleilings.  Though  never  fo  excel- 
 lent_,  yet  if  we  could  do  weil  enoup,h  v/ithoat  them,  we 
 need  not  be  fo  folicicous  for  an  Intereft  in  them.  BuE 
 they  are  fuch  Bleilings  which  we  (land  in  the  greateft 
 Neceflity  of.  Wirhouc  them,  we  cannot  ferve  Gody 
 we  cannot  glorify  God,  we  cannot  enjoy  God.  W^ich- 
 i:ut  them,  we  cannot  be  har-py  in  this  World  <?r  thac 
 which  is  to  come.  Miferable  (hall  v/e  be  for  ever,  if 
 we  live  and  die  uninrerefted  in  thefe  Bleffings.  O 
 then  confider,  if  any  Things  are  worthy  to  be  defired, 
 thefe  Blefijngs  are  ^o.  They  are  our  Crown  and  Glo- 
 ry, our  Felicity  and  Biefiidnf  fs.  He  thac  has  thefe,  is 
 truly  rich  and  honourable.     Meditate  hereon. 
 
 Dire^.  3.  Beg  of  God  to  raife  fprhualDefires  in  vcjr 
 Souls,  'lis  God  only  that  can  open  your  Eyes  to  fee 
 the  real  Excellency  and  Neceffity  of  fj^iritual  B!effing9o 
 And  'tis  God  only  that  can  draw  forrh  the  Defires  of 
 the  Soul  after  them.  None  c^n  come  to  Chrifl  with 
 Defircs  after  an  Intereft  in  Chrifl  and  his  Benefits,  biii 
 fuch  ixihom  the  Father  (/;7?tyr,  Joh.  vi.  44.  Cry  then  to 
 God  in  Clirifi:,  as  the  Spoufe  did,  Cant,  i.  4.  Drav^ 
 me  ;   -li^  will  run  after  thee. 
 
 Use  2.  Exhortanon  to  fuch  as  do  fpiriruallv  tbirfi  ; 
 Goto  Chit  for  the  Satirfa^lon  cf  your   Defirej.     Are 
 
ig         Thirsty  Souls  invited  by  Christ, 
 
 there  Soul-longings  in  you  after  fpiritual  Bleflings  f 
 repair  to  Chrifl  for  theni.  Go  to  him^  and  fprcad  all 
 your  Wants  and  Defires  before  him^  and  intreac  of  him 
 ihe  fupply  of  them.— Confider,  that  he  is  able  tofaiisfy 
 all  your  Defires.  He  can  do  for  you  abundantly  a- 
 bove  and  beyond  all  that  you  are  able  to  ask  or  to 
 thinjc.  There  is  an  All-fulnefs  dvi^ells  in  him,  from 
 whence  your  empty  Souls  may  be  filled,  as  will  here- 
 after be  fnown.  He  can  pardon  your  Sinp,  though  ne- 
 ver fo  great.  He  can  mortify  your  Lulls,  though  never 
 fo  flrong.  He  can  fandlify  your  Souls,  though  never 
 fo  filthy. — And  as  he  is  thus  able  to  do  for  you,  fo  likc- 
 v/ife  is  he  "-drilling  to  do  all  this  for  you.  His  Invitati- 
 ons given  to  you  teflify  this,  as  may  be  Ihown  under 
 the  next  Do^rine,  Go  then  to  Jefus Chrifl;  for  all  that 
 Mercy  and  Grace  you  need,  and  be  alTured  that  he  will- 
 give  Grace  and  Glory  to  you,  and  withold  no  good 
 Thing  from  you. 
 
 DocT.  II.  The  Invitations  of  Jefus  Chrifl  to  thirfly 
 Souls  are  general^  free^  earneft,  and  lepeated.  1  Ihail 
 fpeak  to  each  of  thefe  particularly,  and  briefly. 
 
 1.  I'he  Invitations  of  Jefus  Chrill  to  ihirfty  Souls 
 are  gemral--- Every  one  that  thirfts,  is  here  called  upon 
 by  Jefu«  Chrift  to  come  unto  the  Waters,  and  to  buy 
 and  eat,  to  buy  Wine  and  Milk.  None  of  thera  are 
 excluded  or  excepted.  So  the  Invitation  of  Chrift  runs 
 in  other  Places.  Job.  vii.  37.  If  any  Man  t hi r ft ^  let  him 
 corns  to  me  and  drink.  Any  Many  whoever  he  be,  that 
 thirds  after  Chrifl  and  his  Benefits,  is  invited  to  come 
 to  him,  that  his  Thirft  may  be  fatisfied.  So  Rev.  xxii. 
 17.  Le^  him  that  is  atbirft,  corns  :  and  wbojoever  will,  let 
 him  take  the  Waters  of  Life  freely.  Sucb  as  defire  fpi- 
 ritual Bleifings,  as  have  a  Will  to  partake  of  them,  are 
 invited  to  come  and  take  them.  Let  a  Man  thirfi,  be 
 he  who  he  will,  and  what  be  wnll,  the  Call  of  Chrifl 
 to  him  is,  to  come  to  Chrift  for  v»^hat  he  defires. 
 
 2.  I'he  Invitations  of  Jefus  Chrift  to  thirfty  Souls 
 are /;t^.— They  are  here  invited  to  comej  and  buy, 
 
 and 
 
r^  COME  to  Him /(jr  Spiritual  Blessings.     19 
 
 and  eat,  imlmit  Money,  and  'without  Prise.  Noching  is 
 required  of  them  to  purchafe  or  merit  the  Bleffings 
 ihey  deGre  and  fiand  in  need  of.  I'hey  are  freely 
 tendered,  fo  as  that  if  Lhey  will  receive  them,  they 
 fliall  have  them.  Thus  in  the  foreciced  Rev.  xxii.  17, 
 Jnd  whnf never  ivill,  let  him  take  the  IVatcrs  of  Life  freely. 
 All  fpiritual  and  faving  Cleifings,  are  the  free  Gift  of 
 God  CO  us.  Me  befLows  them  upon  us  freely,  without 
 any  Regard  toeny  Worthiness  in  ns  :  for  indeed  there 
 is  none  at  all  in  us.  The  free  Grace  of  God  is  the 
 alone  Fountain  of  all  Bleffings  difpenfed  to  Sinners, 
 as  we  are. 
 
 3.  'I'he  Invitations  of  Jcfus  Chrift  to  thirfty  Souls 
 are  earneJl,—'T\\\s  is  intimated  in  the  Word  Ho,  Ic 
 is  a  Word  proceeding  from  the  very  Heart  of  Chrifi:, 
 teilifying  the  Vehemency  of  h^'s  Defire,  that  thirfty: 
 Sinners  ftiould  come  to  him  for  what  they  need.  And 
 when  he  gave  this  Invitation  to  thirfty  Souls  in  the 
 Days  of  his  Humiliation  on  Earth,  it  is  faid,  that  he 
 'flood  and  cried,  faying^  If  any  Man  thirjiy  let  him  come 
 to  me  and  drink.  Joh',  vii.  37.  He  cried,  lifted  up  his 
 Voice,  and  called  aloud,  to  (liew  his  Earneftnefs  and 
 Fervency  in  his  Invitation.  Jefus  Chrifl:  is  much  con- 
 cerned and  exceeding  defirous,  that  Sinners  fhould 
 apply  themftrlves  to  him  for  needed  and  defired  Blef- 
 fings. 
 
 4.  The  Invitations  of  Jefus  Chrifl  to  thirfty  Souls 
 are  repeated, ---In  the  I'cxc  he  bids  them  to  come,  and 
 again,  come.  He  contents  not  himfelf  to  call  once,  but 
 calls  a  fecond  I'ime.  He  multiplies  his  Invitations,  and 
 follows  Sinners  with  the  tenders  and  offers  of  Grace, 
 Mercy,  and  Peace.  Thus  we  read,  Matth.  xxii.  3,  4^ 
 He  fent  forth  his  Servants  to  call  them  that  were  bidden  to 
 the  iVedding ;  and  again^  he  fent  forth  other  Servants,  &c. 
 He  fends  forth  one  Servant  af  er  another,  to  renew  the 
 Invitation.     He  gives  Invitation  upon  Invitation. 
 
 UsF  I.  Is  ChrifFs  Invitation  to  thirfty  S.:>uls  ^f^^r^/.^ 
 This  then  may  encourage  all  fuch  as  ihirR  after  ipiritual 
 
 C  2  Blwffings 
 
2,0        Thirsty  Souls  invited  by  CriRisr, 
 
 Blefilngs,  to  go  to  Chrijl  for  them. --The  Univerfalky 
 of  the  Invitation,  is  a  great  Encouragement  to  go  to 
 Chriil.— Poffibly  you  may  think,  that  Chrifl  does  not 
 invite  you  iii  particular,  to  come  to  hirn  ;  v/hile  others 
 are  invited,  you  doubt  whether  you  are.  Sue  if  you 
 tkirjl^  if  you  defire  fpiritual  Blefiir.gs,  you  ate  un- 
 doubtedly invited  by  him.  For  the  Invitarioh  is  to 
 every  one  that  thirjleth.  Not  to  this  or  that  Pcrfon  only 
 that  thirds^  but  to  all  that  third,  vt^ittiou!:  Exception. 
 One  and  all  are  equally  invited  to  go  to  him  for  all  fpi- 
 ritual  Bleffings.  Do  not  therefore  exclucie  yourfelves  ^ 
 for  Jefus  Chriil:  does  not  exclude  you.-- --Again,  'tis  p(?f- 
 fible  you  may  think,  ChriO:  does  not  invite  you  to  come 
 to  him,becaure  you  find  that  you  thirft  but  a-Iittk,  i.  fe. 
 that  your  Defires  of  Mercy  and  Grace  are  but  wea'k 
 and  fmall.  Had  you  fuch  flrong  and  fervent  Defires 
 cffpiritual  Bleffings,  as  fome  others  have,  you  could 
 then  think  that  Chrifi:  Call.«:  you  to  come  to  him.  But 
 confider,  Chrid  does  not  redrain  his  Invitaiions  to 
 this  or  that  degree  or  meafure  of  'Jhirdlng  ;  but  to 
 Thirding,  though  it  be  but  in  a  loiv  Degree.  Every 
 one  that  really  thirds  after  fpiritual  Bledings,  be  his 
 Third  greater  or  IciTcr,  is  invired  to  come  to  Chrid 
 for  them.  O  therefore  ^o  to  Chrid  for  all  that  Grace 
 you  needj  though  your  Defjres  thereof  be  but  weak  ; 
 and  he  will  not  fend  you  empty  away.  Ho  will  not 
 quench  the  fnioak'mg Flax,  Macih.  xli.  20.  Though  there 
 be  but  a  little  Warmth  and  Heat  in  your  fpirituril  De- 
 fires, yet  he  will  cherifii  and  fatisfy  them.  Though  you 
 have  but  weak  AfFe6tions  for  fpiritual  Bleilings,  and 
 ihefe  mixed  with  much  Corruption,  yet  he  will  cherifli 
 thefe  weak  Beginnings  in  you.  Be  not  therefore  dif- 
 couraged  on  the  Account  of  your  faint  defires  of  fpiritual 
 Blefllngs,  but  go  to  Chrid  and  beg  of  him  to  fatisfy 
 3'our  prefent  Defires,  and  to  drengthen  and  enlarge 
 them  more  and  more  ;  and  you  will  find  that  he  will 
 fatiate  your  ihirdy  Souls. 
 
 Use  II.  Is  Chrid's  Invitation  to  thirfly  Souls  ifjrjl 
 free  ?    Then,--  i.  This 
 
to   COME  r(?HlM/yrSpiRITUALBLESSINGS.      21 
 
 I  This  may  further  encourage  thirlly  Souls  to  go  to 
 CbrirL  for  fpiricual  Bleffingr.  The  Freenefs  ot  the 
 Ol^'f^r,  is  a  lingular  Encouragement.  You  may  be  rea- 
 dy CO  fav,  that  you  have  nothing,  and  can  do  nothing, 
 to  procure  the  Bleffings  you  need.  But  coniider, 
 ChriO:  bids  you  to  come  witkoiit  Money,  and  mthout  Price, 
 ile  knows  you  have  nothing  to  merit  his  Favours,  nor 
 does  he  expert  any  fuch  Thing  from  you.  Rev.  xxi. 
 6.  1  'V^lll  give  to  him  that  is  athirfl,  of  the  Fountain  of 
 tbe  IVatcr  of  Life  freely, — Again,  you  may  be  rea- 
 dy to  lay,  you  are  altogether  unworthy,  that  Chrifi: 
 ihould  beflow  fpiritnal  Biefiings  on  you.  Nay,  you 
 deferve  that  he  llioulddeny  them  unto  you,  on  the  Ac- 
 count of  your  many  and  great  Sins.  But  confider,  that  ho 
 calls  you  to  take  thefe  Eleffings  freely  ,*  and  therefoi'G 
 though  you  are  an  undeferving  and  ill-deferving  Crei-* 
 ture,  yet  that  is  no  Hindrance  to  Chrift's  beftowing 
 fpiritual  Bleiiings  on  you.  Though  you  have  been  ne-. 
 ver  fo  great  a  Sinner,  yet  if  you  have  any  Third  after 
 ipiritual  BlefTings,  he  invites  you  to  come  for  them,  and 
 will  freely  give  them  to  you.  Be  not  then  difcouraged 
 by  any  Senfe  of  Unworthinefs  ,•  for  this  is  no  Bar  at  all 
 in  the  way  of  free  Grace.  \^  it  were,  none  would  ever 
 be  made  Partakers  of  thefe  Bleflings ;  for  all  are  mofl; 
 unworthy  of  them.  And  we  find  in  Scripture,  Exam- 
 ples of  the  vileft  Sinners,  that  have  had  thefe  greac 
 and  glorious  BlefTings  bellowed  on  them,  k  matters 
 not  then  how  great  Sinners  you  have  been,  li  yon 
 come  to  Chrifi,  he  will  in  no  wife  caft  you  out,  Joh^ 
 vi.  37. 
 
 2.  This  may  alfo  diredl  thirfhy  Souls  hcvo  to  go  zo 
 Chrill  for  fpiritual  Bleffings.  Their  beii3g  invited  ta 
 take  them  freely,  points  out  to  them  the  Way  and 
 Manner  in  which  they  are  to  apply  themfelves  toChrift 
 for  them. ----£a*.  gr. 
 
 I,   They  muft  go  to  ChriO:  for  fpiritual  Bleflings^, 
 
 with  an  humble  Ssnfe  of  their  own  Umvorthinefe  of  them. 
 
 -—They  muft  come  to  Chrifi  without  Money  and  withoH^ 
 
 Fries  J  laying  aGde  all  Thoughts  of  ^ny  Worthinefs  iij 
 
 C  3  chemfelve4 
 
22  Thihsty  Souls  invited  by  Christ^ 
 
 themfelves,  to  merit  thefe  BleiTings.  They  muffc  conio 
 fenfibleof  their  own  Poverty  and  VVorthlefntTs ;  con- 
 feffing  with  J'acob,  ih-di  they  are  not  worthy  of  the 
 lealt  of  all  God's  Merciej?^  Gen.  xxxii.  ic,  Chrifl:  will 
 fave  Sinners  in  fuch  a  Way  as  to  exclude  all  Boafling 
 in  themfelves,  Ro?n.  in.  27,  A  proud  phariCaical  Spirit 
 cuts  off  from  all  faving  BlclTings.  Jn  going  to  ChriPc 
 therefore  for  tbefe  beil:  of  Bletllngs^  all  Self-conceit, 
 all  Apprehenfions  of  Excellency  in  ourfelves,  are 
 utterly  to  be  renounced.  We  mud  prefenc  ourfelves 
 before  the  Lord,  confefling  t)ur  own  Vilenefs,  as  ^ob 
 did,  chap.  xl.  4.  Behold,  I  am  Vile,  We  muO:  be  clo- 
 thed with  Humility,  as  ever  we  would  hope  to  have 
 our  defires  of  fpiriiual  Bleffings  fatisfied.  FJal  x,  17. 
 Thou  haft  heard  the  Dejire  of  the  humble.  Jam.  iv.  7. 
 Cod  refijteth  the  proud,  but  giveth  Grace  to  the  humble. 
 
 2.  They  muft  go  to  Chrifl  for  fpiritual  BlefTings, 
 expeding  them  from  free  Grace  alone.— The  great  De- 
 iign  of  God  in  faving  Sinners,  is  the  magnifying  his 
 own  glorious  Grace.  He  blefTith  them  with  fpiricual 
 BleiTings  to  the  Praije  of  the  Glory  of  his  Gracs,  Eph.  i. 
 3,  6.  That  he  might  fbeiv  forth  the  exceeding  Riches  of 
 his  Grace,  ch.  ii.  7.  And  God  will  have  Sinners  to  own' 
 and  acknowledge  his  fovereign  Grace  in  their  Salvati- 
 on, from  firfb  to  laft  ;  that  the  beginning  of  ir,  the  car- 
 rying of  it  on,  and  the  perfecting  of  ir,  are  wholly 
 from  Uee  and  undeferved  Grace.  For  this  Caufe,  our 
 Expe6iarions  of  all  fpiritualand  eternal  good  Things 
 mufc  be  from  meer  divine  Grace.  We  mud  look  for 
 all  to  Hc'vV  down  tons  from  that  Fountain  of  pure  GracCc 
 pthen  in  feeking  fpiritual  Bleffings  from  Chrid,  go  to 
 him  without  Money  and  without  Price,  begging  them 
 as  an  Alms  to  be  mod  freely  bedowed  on  you.  In 
 thus  doing  you  will  honour  the  Grace  of  God,  and  fo 
 may  hope  [hat  God  will  honour  you,  and  make  vou  all 
 ^^^Ibrious  Within,  by  adorning  you  v/ith  the  Gifts  and 
 (rraces  of  his  Holy  Spirit. 
 
 3.  They  mud  go  to  Chx\{i  praif in g  him  for  what  of 
 his  ixQ^  Grace  has  been  already  manifefled  to  them. — 
 
 Such 
 
^ocoMEf^  Him /or  Spiritual  Blessings.     2^ 
 
 Such  as  thirfl:  after  fpiricual  Bleflings,  have  had  fonne 
 Experiences  of  the  free  and  rich  Grace  of  Jefus  Chrifl. 
 h  is  a  Fruic  of  his  Grace,  that  they  have  had  a  Call 
 and  Invitation  Co  come  to  him  for  fpiritual  BleiTings. 
 All  Men  are  not  made  Partakers  of  Gofpel-Invitations. 
 The  moft  of  Men  have  the  Gofpel  of  Chrifb  witheld 
 from  them,  [o  as  chat  they  hear  nothing  of  Chrifl:  and 
 his  gracious  Calls.  But  as  for  us,  we  are  favoured  with 
 them  ;  which  is  an  Efre6l  of  his  diflinguifliing  Grace. 
 For  thifj  God  is  to  be  praifed  and  his  Grace  to  be  ado- 
 red. Matth.  xi.  25,  26.  /  thank  thee^  0  Father,  Lord  of 
 Heaven  and  Earthy  hecaiije  thou  hajt  hid  thefe  Things  from 
 the  ix}ife  and  prudent,  and  hajl  revealed  them  unto  Babes. 
 Even  Jo  J  Father,  for  fo  it  feemed  good  in  thy  fight.- --Ag^iin, 
 it  is  a  Fruit  of  the  free  Grace  of  Chrifl,  that  they  have  in 
 them  any  Thirftings  of  Soul  afcer  fpiritual  Blefilngi--. 
 They  have  been  convinced  of  their  fihful,  wretched 
 and  miferable  Condition  by  Nature.  They  have  been 
 convinced  of  their  Need  of  Pardon,  Grace  and  Peace 
 with  God.  They  have  had  their  Hearts  drawn  out  in 
 Defires  of  thefe  great  Bleilings,  and  led  to  Chrifl:  for 
 the  Bedowment  of  them.  Now  thefe  Things  are  the 
 Effects  of  Chrift's  free  Grace.  Many  are  left  uncon- 
 vinced, and  unconcerned  about  a  Participation  in  fpiri- 
 tual Blefllngs.  They  fee  not  the  worth  of  them,  nor 
 their  need  of  them,  nor  have  they  any  Defires  afcer 
 them.  That  it  is  otherwife  with  you,  is  owing  ro  the 
 free  Grace  of  Chrifl:  alone.  You  fhould  therefore  go 
 to  Chrifl  afcribing  Praifes  to  his  rich  Grace,  that  he 
 has  opened  your  Eyes  to  fee  the  Excellency  and  Ne- 
 cefl[ity  of  fpiritual  Blefllngs,  and  that  he  has  caufed  you 
 earneflly  to  thirfb  after  them.  Lee  him  inherit  your 
 Praifes  for  thefe  Things ;  and  this  will  be  the  way  to 
 obtain  further  Favours  from  him.  His  Grace  thank- 
 fully acknowledged,  in  what  you  have  already  received^, 
 is  the  Way  to  have  more  given  to  you.  O  then  go  to 
 .Chrifl,  blefl[jng  him,  that  of  his  rich  Grace  he  has 
 vouchfafed  to  you  the  Calls  of  the  Gofpel,  and  lias  fa 
 fajrienabled  you  to  hearken  to  them^  as  to  be  defirouc^ 
 
 C  4  afc^f- 
 
24  Thirsty  Souls  invited  by  Christ, 
 
 after  an  Interefl  in  thofe  Bleffings  which  he  offers  to 
 >'ou  :  and  then  you  may  hope  that  Chriflwill  open  the 
 Treafures  of  his  Grace  to  you. 
 
 Use  hi.  IsChnTt's  Invitation  to  thirfly  Souls  rnofi 
 earnejl  7  This  then  may  yet  further  encourage  them  to 
 go  to  Chrifl  for  fpiritual  Bleffings.  The  Earneftnefs  in 
 the  Invitation  is  a  marvellous  Encouragement,     F5r, 
 
 1.  It  flievvs  Chriji's  great  Defire,  that  they  {looiiU  come 
 to  him  for  fpiritual  Blelfings.— We  are  ready  to  quef- 
 lian,  whether  Jefus  Ghrid  be  really  defirous,  that  we 
 Ihould  betake  ourfelves  to  him  for  fuch  great  Bleffings  j' 
 whether  he  be  hearty  in  his  invitations,  to  us,  to  come 
 to  him.^  But  the  earnef!:  Manuer  in  which  he  makes 
 the  Invitation,  evidently  lliews  the  Heartinefs  of  Jefus 
 Chrill  therein.-  Doth  not  Wifdom  cry  ?  and  Underjiand- 
 ing  put  forth  her  Voice  9  Pro  v.  viii.  i.  What  can  be  more 
 expreffive  of  the  ardent  Defires  of  Chrifr,  that  thirfly 
 Souls  (liould  come  to  him,  than  his  crying  and  pittti^ig 
 forth  bis  Voice  ?  His  loud  Calls  to  them,  teflify  the  Ve-^ 
 hemency  of  his  Defires,  that  they  \k\o\M  come  to  him 
 for  needed  Blefllngs.  For  he  is  one  of  Truth  and 
 Uprighrncfs,  in  whofe  Heart  there  is  no  Guile.  He  is 
 not  like  deceitful  Men,  who  give  others  ftrong  Invira- 
 tions,  and  yet  defire  not  in  their  HeartF^  that  they 
 fnould  come,  but  wilh  rather  that  they  would  flay  a- 
 way.  No,  no,  Jefus  Chrifl  is  not  a  Man,  that  he  fliould 
 lie  and  diffemble.  He  does  not  make  a  Shew  of  thac 
 which  is  not  in  his  Heart.  When  he  earneftly  invires 
 ^Sinners  to  come  to  him,  he  does  as  earneftly  defire 
 TH  his  Heart,  that  they  would  come  unto  him.  O  then 
 be  encouraged  to  go  to  Chrifl  for  fpiritual  Bleffings:  for 
 There  is  nothing  which  he  more  defires,  than  that  you 
 Ibould  fo  do. 
 
 2.  h  ihev7s  Chrift's  great  Rsadinejs  to  bejlow  fpiritual 
 BleiTings  on  them. ---We  are  ready  to  think,  that  if 
 we  do  go  to  Chrifl  for  fpirirual  Bleffings,  he  will  noc 
 bcfiov/  5,hem  on  us.  We  are  apt  to  fufpe6l,  whether 
 inhere  be  a  ready  Difpoficion  in  him  to  gr^nc  the  Blef- 
 fings 
 
^0  COME  fo  Him  /(?r  Spiritual  Blessings.    25 
 
 lings  we  go  10  him  for.  Eiit  the  Earneflnefs  of  his 
 Invitation,  evidently  (hows  the  gracious  Inclination  of 
 his  Heart,  to  fatisfy  the  Defires  of  our  Souls.  He  is 
 not  like  flattering  Perfons,  that  Teem  urgent  in  inviting 
 others  to  come  to  them,  and  yet  when  they  do  come, 
 give  not  welcome  Entertainment  to  them.  No,  no,  if 
 we  go  to  Chrifl  upon  his  Invitation,  we  fhall  find  that 
 his  Heart  and  Hand  will  be  enlarged  and  opened  to 
 us.  When  the  Prodigal  went  to  his  Father,  "he  gave 
 him  the  beft  Entertainment.  He  ordered  the  beft  Robe 
 to  be  put  upon  him,  and  a  Ring  on  his  Finger,  and 
 Shoes  on  his  Feet,  and  the  fatted  Calf  to  be  killed,  and 
 entertained  him  with  Joy  and  Gladnefs,  Luk.  xv.  22, 
 23.  If  we  goto  Chrift  hungring  and  thirfting,  he  will 
 not  fend  usempty  away,  but  will  fatisfy  our  D^flresl 
 Luk.  i.  53,  He  bath  filled  the  Hungry  with  good  Things, 
 He  will  pour  M^ater  on  the  tbirjty  Soul,  Ifa.  xliv.  3.  O 
 then  let  thirfly  Souls  be  encouraged  to  go  to  Chrift 
 upon  his  Call,  being  fully  afTured  that  he  will  with  the 
 grearefl  Readinefs  entertain  and  blefs  them.,  He  mil 
 in  no  wije^  upon  no  Account  whatfoever,  caft  out  them 
 that  come  unto  him,  Joh.  vi.  37. 
 
 Use  IV.  Is  Chrift's  Invitation  to  thirlly  Souls  re- 
 peated'^ This  msiy  Jiill  yet  further  encourage  them  to  go 
 to  Chrift  for  fpiritual  Bleflings.  The  Repetition  of  his 
 Invitations,  is  a  wonderful  Encouragement.     For, 
 
 I.  This  (hews  how  unwilling Chr'iQ:  is  to  take  a  Denial 
 He  might  content  himfelf  with  giving  only  one  In- 
 vitation. And  if  that  were  not  readily  complied  with, 
 he  might  juftly  refufe  to  give  any  further  invitation. 
 But  this  is  not  the  Manner  of  Chrifl's  Dealing  with  us. 
 If  we  do  not  hearken  to  the  firft  Call,  he  notwithftand- 
 ing  renews  his  CalJs  to  us.  He  fends  to  us  one  Ser- 
 vant after  another,  to  invite  us  to  the  Feaft  of  fat  Things. 
 This  (hews  how  unwilling  he  is  to  be  refufed.  He 
 waits  upon  us  that  he  may  be  gracious  to  us,  IJa.  xxx. 
 18.  Were  he  not  heartily  willing  to  entertain  us  and 
 beHoijV'  BiefTiDgs  on  us,  he  would  not  thus  follow  us 
 ^^  with 
 
26         Thirsty  Souls  invitedby  Christ, 
 
 with  his  Calls  to  come  unto  him,  one  Sabbath  after  ano- 
 ther, and  in  one  Ordinance  after  another.  O  then  be 
 encouraged  to  go  to  him. 
 
 2.  This  {hews,  that  //  Sinners  now  come  to  him,  they 
 {hall  be  entertained  by  him,  although  they  hsive  not  com- 
 plied with  former  Jnvications.— It  may  be,  through  Sloth- 
 fulnefs  orgroundlefs  Fears,  you  have  not  hearkened  to 
 the  Calls  of  Chrifl,  and  have  negle<5led  to  go  to  him  in 
 Prayer  and  other  Ordinances  :  hereupon  you  may  be 
 ready  to  think,  that  he  will  not  receive  you,  though  yoU 
 ihould  now  come  unto  him.  Becaufe  you  have  difre- 
 garded  many  Invitations,  you  may  think  that  he  will 
 now  reject  you,  if  you  go  unto  him.  But  this  fliould  be 
 no  Difcouragement  to  keep  you  away  from  Chrifl,  For 
 he  renews  and  repeats  his  Calls  to  you  ;  and  if  you  have 
 the  leafl:  Defires  in  you  of  Mercy  and  Grace,  you  ihall 
 be  welcome  to  him.  You  read  in  Rom,  x.  21.  All 
 Day  long  I  have  jlr  etched  forth  my  Hands  unto  a  difobedi- 
 snt  and  gainfaying  People.  Though  ihey  AvereDifobedi- 
 ent  and  Gainfaying,  yet  God  ftretched  forth  his  Hands 
 of  Mercy  to  them,  and  that  all  Day  long,  as  being  ready 
 to  embrace  them  and  take  them  into  his  Favour,  had  ihey 
 been  willing.  If  therefore  you  arefenfible  of  your  Sin 
 and  Folly  in  delaying  to  hearken  to  the  Invitations  of 
 jefus  Chriil,  and  are  now  at  bft  defirous  to  come  unto 
 ^im,  you  may  be  fatisned  that  he  will  receive  you 
 kindly, and  blefs  you  abundantly.  For  he  flill  calls  upon 
 yoU;,  and  is  driving  with  you  ;  ^\(q.  you  v/ould  not  be 
 under  Concern,  whether  you  Ihould  find  Acceptance 
 with  him.  'Tis  his  holy  Spirit,  that  thus  convinces  you 
 of  Sin  in  negle6ting  to  comply  with  former  Calls,  and 
 ihat  awakens  you  to  any  Concern  about  your  fpiritual 
 Condition,  O  then  give  not  Way  to  any  Difcourage- 
 xnent :  for  ic  is  flill  an  accepted  Time)  it  is  flill  a  Day  of 
 Salvation, 
 
 DocT.  III.  There  is  zjufficient  Fulncjs  in  Jefus  Chrifl ^ 
 to  fupply  the  Wants,  and  laiisfy  the  Defires  of  all  fucli 
 as  fpiritually  thirIL— This  is  intimated  Co  us,  in  that 
 
 Faristy 
 
to  COME   f(?  HiM/orSPIRITUAL   BLESSINGS,       2^^ 
 
 Variety  of  good  Things,  which  thofe  tliat  third  are  in- 
 vited CO  come  to  Chrill:  for  ;  here  metaphorically  ter- 
 med, JVatsTS,  Wine,  and  Milk.  Under  thefe  Metaphors 
 is  reprefented  to  us,  ail  that  Good  which  may  fatisfy, 
 reviv^e,  and  nourilli  the  hungry  and  thirdy  Soul.  What- 
 sver  Good  they  want  or  can  defire,  is  to  be  found  in 
 Jefus  Chrid.  Whatever  tends  to  their  fpiritual  Life 
 and  Comfort  in  this  World,  and  their  full  Satisfadlion 
 and  BleiTednefs  in  the  World  to  come,  may  be  had  in 
 and  from  Jefus  Chrii"^.  He  is  a  mod  full  Fountain,  from 
 whence  they  may  receive  all  fuitable  and  fufficient  Sup- 
 plies. Col  i.  19.  for  it  hath  pleajed  the  Father,  that  in 
 him  all  Fulnefs  floould  dwell  There  is  in  him  a  FuU 
 nejs.  Not  merely  an  Abundance,  but  a  Plenitude. 
 And  not  a  limited  Fulnefs  only,  but  an  univerfal  Ful- 
 nefs, an  Allfulncjs.  All  kinds  of  Fulnefs,  and  all  de- 
 grees of  Fulnefs,  without  any  deficiency.  And  this 
 All -fulnefs,  dixiells  in  him.  'Tis  not  in  him  tranfi- 
 ently  or  for  a  Time  only,  but  condantly  :  it  has  its 
 fixed  Abode,  its  everlading  Refidence  in  his  Perfon. 
 There  is  then  in  Jefus  Chrid  an  All-fulnefs  of  every 
 Thing  that  is  good,  excellent,  and  defirable.  There  is 
 nothing  that  can  be  thought  of  or  d^^ivtd^  buc  it  is 
 lodged  in  Jefus  Chrid.  It  is  impoflible  fully  to  fee 
 forth  the  All«fulnefs  of  Jefus  Chrid,  Yet  fome  Things 
 may  here  be  mentioned,  which  are  plainly  revealed  in 
 the  Word  of  God.     Wherefore, 
 
 I.  There  is  an  All- fulnefs  of  the  Deity,  which  dwells 
 in  Jefus  Chrid.----Thus  it  is  faid  in  Col  ii.  9»  In  him 
 dwelleth  all  the  Fulntjs  of  the  Godhead  bodily.  The  en- 
 tire Godhead,  with  all  its  Attributes  and  Ferfe6lions» 
 belongs  to^  and  dwells  in  the  Perfon  of  the  Son,  in  per- 
 fonal  Union  with  whom  the  human  Nature  fubfideth. 
 So  that  Jefus  Chrid  is  true  God  and  true  Man  in  one 
 Perfon.  Hence  there  is  in  him,  who  is  our  Mediator 
 and  Redeemer,  a  divine  and  infinite  Fulnefs.  This  is 
 that  Fulnefs  of  his  which  renders  him  mighty  to  Jave, 
 and  able  to  fave  unto  the  uttermojiy  in  the  Execution  of 
 his  mediatory  Office.  For  now^  as  Mediator,  he  does, 
 
 with 
 
28  Thirsty  Souls  invited  by  Christ^ 
 
 wich  the  Confent  of  the  Father  and  Holy  Ghofl:,  em- 
 ploy  and  make  ufe  of  all  the  divine  Attributes  for  the 
 accompliihing  our  Redemption  and  S'alvation.  'Tis  by 
 the  Improvement  of  the  divine  Perfections,  that  he 
 fuccefsfully  carries  on  and  perfects  the  Work  of  fav- 
 ing  Sinners^  which  he  has  undertaken.  Were  he  not 
 pofTefied  of  all  divine  Excellencies,  and  did  he  not  ex- 
 ^rc  them  in  the  Difcharge  of  his  faviourly  Office,  he 
 could  never  obtain  and  efFedt  eternal  R.edemption  for 
 us.  So  that  this  divine  Fulnefs  of  his,  is  the  Founda- 
 tion of  his  mediatory  Fulnefs,  whereby  he  goes  thorough 
 with  the  Work  of  Mediation,  unto  the  compleac  Sal- 
 vation of  them  for  whom  he  mediates.  And  from  this 
 divine  Fulnefs  of  his,  flows  all  that  further  Fulnefs, 
 which  will  prefently  be  mentioned.  Now,  inafmuch  as 
 there  is  fuch  an  All-fulnefs  of  the  Godhead  dwelling 
 in  Chrifl  Jefus,  v/hat  Wants  can  there  be  in  Sinner?, 
 which  he  is  not  able  to  fupply  ?  what  Defires  can  theve 
 be  in  them,  which  he  is  not  able  to  fatisfy  ?  If  the  Ail- 
 fufficiency  of  the  Deity  be  able  to  do  thefe  Things  for 
 them,  then  Jefus  can  do  them  ;  for  he  is  God  All-fuf- 
 ficienr. 
 
 2.  There  is  an  All-fulnefs  of  the  Spirit,  that  dwdh 
 in  Jefus  Cbrifl.-'-^The  Gifts  and  Graces  of  the  Holy 
 Spirit  were  in  the  mofl  plentiful  Manner  conferred 
 upon  the  human  Nature  of  Jefus  Chriffc.  It  is  there- 
 fore faid  of  him,  that  he  was  full  of  Grace,  Joh.  i.  14. 
 TheSpiiitof  Grace  was  abundantly  poured  out  upon 
 him,  inconceivably  beyond  what  it  is  upon  any  Man,  or 
 all  Men  together.  Pfal.  xlv.  7.  God,  thy  God,  hath  anoint* 
 id  thee  with  the  Oil  of  Gladnefs  above  thy  Fellows.  He 
 was  fuperabundantly  replenilhed  with  all  the  Gifts  and 
 Graces  of  the  Holy  Ghofj-,  in  utrnofl  Perfe6lion.  There 
 is  in  the  Man  Chrifl  Jefus  an  unmeafurable  Fulnefs  of 
 the  Spirir.  ^oh.  iii.  34.  For  God  giveth  not  the  Spirit  hy 
 Meafure  unto  him.  He  has  the  Spirit  in  fuch  a  large  De- 
 gree, as  Men  or  Angels  are  not  capable  of,  nor  can  fully 
 comprehend.  The  human  Nature  of  Chrift,  being  per- 
 fonaily  united  to  the  Divine,  has  fuch  a  Coramunicarioii 
 
 of 
 
ro  CO Ji E  ^0  Him /<^^  Spiritual  Blessings.    Hx^ 
 
 of  Gifcs  and  Graces  granted  to  it,  as  no  meer  Creature 
 can  poffibly  be  the  Subje6l  of,  or  adequately  conceive. 
 There  is  an  extraordinary  Fuhiefs  of  the  Spirit,  in  the 
 moft  dire6l  Way  of  Communication,  immediately  from 
 the  Godhead,  to  the  Manhood  in  our  Lord  Jcfus  Chrill. 
 An  extraordinary  Manifeftation  and  Declaration  of  this 
 we  have,  Matth.  iii.  i5.  Jnd  lo,  the  Heavens  were  opened 
 unto  him,  and  he  faw  the  Spirit  of  God  dcfcending  like  a 
 Dove,  and  lighting  upon  him.  This  was  an  extraordinary 
 Symbol,  or  Sign,  of  the  Fulaefs  of  the  Spirit,  which 
 was  put  upon  him.  Now  this  Fulnefs  of  the  Spirit  is 
 communicated  to  Chrifl:  as  the  Headoi  his  Church,  and 
 fo  with  a  Power  to  beftow  the  fame  holy  Spirit  on  all 
 the  Members  of  his  myftical  Body.  The  holy  Spirit  is 
 in  him  as  Life  in  the  Head,  Light  in  the  Sun,  living  Wa- 
 ters in  a  Fountain,  to  be  conveyed  to  others.  Hence 
 when  ChriO:  was  about  to  leave  his  Difciples,  and  af- 
 cend  up  to  Heaven,  hs  breathed  on  them,  and  /aid  to  thetH, 
 Receive  ye  the  HoJyGhofi,  Joh.  xx.  22.  His  breathing  on 
 them,  was  a  Sign  of  the  Communication  of  the  Spirit 
 to  them,  as  proceeding  from  himfelf. 
 
 If  therefore  we  defire  the  indwelling  Prefence  of  the 
 holy  Spirit,  and  a  Participation  in  his  faving  Gifts  and 
 Graces,  Jefus  Chrifl:  can  beftow  them  upon  us.  And 
 therefore  when  Jefus  Chrifl  called  upon  thofe  that  third, 
 to  come  unto  him  and  drink,  Joh.  vii.  57.  he  imme- 
 diately added  a  Promife  of  the  Gift  of  the  holy  Spirit  un- 
 to them,  f.  38,  39.  He  thatbeUeveth  on  me,  as  the  Scrip- 
 ture hath  /aid,  out  of  his  Belly  fJjall  flui^  Rivers  of  living 
 Water  :  but  thus  he  fpake  of  the  Spirit ^"uJhich  they  that  be- 
 lieve on  htm  fJjould  receive.  I'hey  fliould  receive  thofe 
 Gifts  and  Graces  of  the  Spirit,  which  fliould  not  only 
 refrelh  themfelves,  but  be  alfo  improved  to  the  refrefh- 
 ing  of  others. 
 
 3.  There  is  a  Fulnefs  o{  Satisfa^ion  for  Sin,  in  Jefcis 
 Chrid.  The  Lord  Jefus  Chrift  undertook  to  fatisfy  the 
 Ju(lice,j&f-t3od  for  his  People.  To  this  End,  he  con- 
 fen^eJto  have  their  Iniquities  laid  upon  him.  Ifat.  liii, 
 (5.  Tbe  Lord  hath  laid  on  him  the  Iniquities  nf  us  all  And 
 
 purfuant 
 
go  Thirsty  Souls  invited  by  C  h  r  i  s  t, 
 
 purfuant  hereunto,  he  underwent  the  Punifliment  due 
 unco  our  Sins,  i  Cor,  xv.  3.  He  died  for  our  Sim.  And 
 by  his  Sufferings  and  Death,  he  gave  full  Satisfa61ion 
 to  the  holy  and  offended  God  for  our  Sins.  His  Sacri- 
 fice for  Sin,  was  fully  fatisfa61ory  to  God,  fo  as  that  he 
 demands  no  further  Satisfa61ion  for  Sin,  but  is  eter- 
 nally contented  therewith.  Eph.  V.  2.  fVho  loved  us  and 
 gave  himJeJf  for  lis  an  Offering  and  Sacrifice  to  God,  for  a 
 fweet-fmelling  Savour.  God  is  perfedtiy  and  eternally 
 well-pleafed  therein.  The  fatisfyin.^  Vertue  thereof 
 abides  for  ever.  For  by  that  one  Offering  of  hiwfeJf  hs 
 hath  perfe^edfor  ever  them  that  are  ] and; ified.  Heb.  x.  14 
 He  need  not  repeat  the  offering  of  himfelf  :  for  that 
 fingle  Offering  is  fufBcient  to  obtain  perfe6l  Accep- 
 tance with  God^  and  full  Pardon  of  all  Sin.  If  therefore 
 ive  defire  to  have  the  Jullice  of  God  fatisfied  for  our 
 Sins,  and  Atonement  to  be  made  for  thern^  we  may  find 
 this  in  Jefus  Chrifl-  Though  v/e  cannot  anfvver  for  one 
 of  a  thoufand  of  them,  yet  he  has  anfwered  for  them 
 all.  And  accordingly  v/e  muO:  repair  to  his  ratisfa6lory 
 Sacrifice  for  Sin,  and  carry  that  to  God,  and  plead  that 
 with  God,  and  depend  upon  that  for  Reconciliation  to 
 God  and  Remifllon  of  Sin.  This  precious  Blood  of  his, 
 through  Fauh  in  it,  will  be  the  Propitiation  for  our 
 Sins,  and  efFediually  cleanfe  us  from  all  Sin,  Rom.  iii. 
 25.  —  1  Job.  i.  7. 
 
 4.  There  is  a  Fuinefs  of  Merit  in  Jefus  Chriil.  He 
 iias  not  only  fatisfied  for  Sin,  but  alfo  merited  all  Good. 
 His  Obedience  to  the  Death  for  his  People  was  truly 
 iiieritorious.  By  his  perfe6llv  fulfilling  the  Law,  and 
 voluntarily  undergoing  the  Punilhmenc  threatned,  in 
 their  Place,  he  has  purchafed  all  fpiritual  and  eternal 
 BlefTings  for  them.  Hence  they  are  faid  to  be  bought 
 mth  a  Price,  1  Cor.  vi.  20.  And  Chrifh  is  faid  to  have 
 obtained  eternal  Redemption  for  them,  Heb.  ix.  12.  Such 
 was  the  infinite  Worthinefs  of  his  Perfon  and  Perfor- 
 mances, as  that  he  has  properly  merited  Mercy,  Peace, 
 Grace  and  Glory  for  all  them  that  are  his.  He  has  made 
 a  Purchafe  of  thefcBleffings,  by  paying  for  thsm  a  Price 
 
 of 
 
$0  COME  to  Him /or  Spiritual  Blessings.     31 
 
 of  full  value,  every  Way  worth  them.  If  therefore  we 
 defire  a  meritorious  Price,  to  obtain  for  us  all  the  good 
 Things  of  the  kingdom  of  Grace  and  Glory,  we  may 
 find  it  in  Jefus  Chrift.  Though  we  have  no  perfonal 
 Worthinefs  of  our  own,  but  are  altogether  unworthy 
 of  the  leafL  Mercy,  yet  in  Jefus  Chrift  there  is  infinite 
 Worthinefs  for  us  to  plead  with  God.  We  may  plead 
 his  Merits,  and  ask  Bleflings  for  the  Sake  thereof,  and 
 that  with  as  much  Boldnefs  and  Confidence  as  if  it  were 
 properly  and  perfonally  our  own.  For  he  merited  for 
 us,  and  if  we  by  Faith  accept  of  and  refl  upon  his  Me- 
 rits, they  fiiall  be  as  effetlual,  and  of  as  much  Benefit 
 to  us,  as  if  they  were  really  our  own.  Yea,  the  me- 
 ritorious Righteoufnefsof  Jefus  Chrift  is  imputed  to  all 
 Believers,  and  God  proceeds  with  them  upon  that  Righ- 
 teoufnefs,  as  if  it  were  wrought  cut  by  themfelves.  On 
 the  Account  of  this  Righteoufnefs  being  upon  them  by 
 Faith,  they  are  pardoned,  accepted,  entitled  unto,  and 
 fnall  be  poffcfled  of  eternal  Life. 
 
 5.  There  is  a  Fulnefs  of  pardoning  Mercy  in  Jefus 
 Chrift.  As  he  has  made  a  full  Purchafe  of  Pardon  for 
 us,  fo  he  has  full  Power  to  difpenfe  the  Pardon  to  us. 
 lie  forgave  Sin  in  the  Days  of  his  Humiliation  here 
 on  Earth.  Mark  ii.  5.  J'cfus  [aid  unto  the  fick  of  the  Palfie^ 
 Son,  thy  Sins  be  forgiven  thee.  And  when  the  Scribes 
 thought  in  tliemielves  that  he  was  guilty  of  Blafphemy, 
 in  pretending  to  forgive  Sin,  which  was  God's  fole  Pre- 
 rogative, he  vindicated  himfelf  and  afil^rted  his  Power 
 to  forgive  Sin,  ir,  10.  That  ye  may  know  that  the  Son  of 
 Man  hath  Power  on  Earth  to  forgive  Sins.  So  again,  he 
 faid  unto  many  in  an  authoritative  Way,  Thy  Sins  are 
 forgiven  thee,  Luk.  vii.48.  Wlhereupon  thofe  that  fat  at 
 Meat  ivith  hitn,  faid  within  themfelves.  Who  is  this,  that 
 forgivetb  Sins  alfo !  f.  49.  And  as  he  thus  forgave  Sins 
 in  his  State  of  Humiliation,  Co  likewife  does  he  in  his 
 Stare  of  Exaltation,  y^clsv.  31.  Him  bath  God  exalted 
 mth  bis  right  Hand,  to  be  a  Prince  and  a  Saticiir,  to  giic 
 Repcilance  to  Ifracl,  and  Forgivenefs  of  Sins,  And  hence 
 Sle^bsn  prayed  to  our  exalted  Lord  and  Redeemer,  that 
 
 be 
 
§2         Thirsty  Souls  invited  by  Christ, 
 
 he  iJjouid  not  lay  the  Sin  of  his  Mutderers  to  their  Charge. 
 u  e.  thac  he  would  forgive  their  Sim,  A61s  vii.  6©.  If 
 therefore  we  earneiUy  defire  to  have  the  Burden  of 
 Guik  removed  from  us,  by  a  full  Pardon"  of  our  Sins, 
 we  may  have  it  from  Jefus  Chrid.  For  in  him  there 
 is  a  Fulnefs  of  pardoning  Grace  and  Mercy.  Hence 
 he  invites  fuch  as  labour  and  are  heavy  laden  With  a  load 
 of  Guilt,  to  come  to  him,  and  he  will  gi^e  them  Reftj 
 eafe  them  of  their  Burden,  Matth,  xi.  2g. 
 
 6.  There  is  a  Fulnefs  of  Light  in  Jefus  Chrid.  He 
 is  the  Fduntaiii  of  all  fpiritual  Light.  He  is  the  Sun 
 of  Right eoufnefs,  that  (hines  upon,  and  enlightens  the 
 dark  World,  Mai  iv.  2.  All  ipiricual,  faving  Light,  is 
 originally  from  himj  comes  down  from  him,  into  the 
 dark  Minds  of  Men.  Job,  i.  9.  He  is  the  true  Ught^ 
 n^Mch  Ughteth  every  Man  that  cov^eth  into  the  IVorld.  From 
 him  Men  receive  the  light  of  Reaion  or  natural  Know- 
 Jedge,  v>hich  they  bring  into  the  World  with  them.  And 
 from  him  alfo  they  receive  the  light  of  fupernacuraf 
 and  faving  Knowledge.  Jch.  viii.  12.  Then  fpake  Jefus 
 iigainy  faying,  I  am  the  light  of  the  IVorld  :  he  that  follov:- 
 €tb  me  (hall  not  walk  in  Darknefs,  but  floall  have  the  light 
 (f  Life  ;  he  fliall  have  from  Chrifl:  thai  Light  which 
 ihall  lead  hini  to  eternal  Lffe,  *Tis  he  that  opens  the 
 Eyes  of  the  Blind,  that  enlighten:?  the  Mrnds  of  Sinners, 
 that  opens  their  Uhderjlaii dings  to  underftdlid  the  Scriptures^ 
 and  to  difcern  fpiritual  and  divine  Things,  Luk,  xxiw 
 45.  If  therefore  we  defire  Tiving  Knowledge,  it  is  to 
 be  had  from  Jefus  Chrid,  He  can  give  us  fatisfying 
 and  glorious  Difcoveries  of  the  great  Myfteries  of  the 
 Gofpel.  He  can,  by  the  illuminating  Power  of  his 
 holy  Spirit,  furnifli  with  all  Knowledge  necefiary  to  the 
 doing  our  Duty,  and  the  obtaining  eternal  Salvation. 
 I  jfoh.  ii.  20.  Te  have  an  Undtion  froin  the  holy  One,  and 
 ye  know  all  Things^  i.  c.  All  Things  neceffkry  to  fef  ure 
 them  from  Seducers,  and  to  guide  them  to  Glory.  He 
 therefore  calls  us  to  come  to  him  for  Eye-falve  thac 
 ive  ro^y  fee.  Rev,  iii.  18.  i.  e.  for  the  Spirit  of  Illumi- 
 nation, thai  the  Eye  of  our  Mind   may  be  enlightned, 
 
 to 
 
to  COKE  to  H  I  M  /or  S  F  I  R  IT  It  A  L  B  L  E  S  S  1 K  G  S.      58 
 
 to  underftand  fpiricual  Things,  after  a  fpiricual  Manner, 
 Though  our  natural  Capacity  be  never  fo  weak,  ye:  he 
 can  n:iake  us  knowing  and  wife  unto  Salvation. 
 
 7.  There  is  a  Fulnefs  oi  ajjijling  Grace  in  Jefus  Chrifl-, 
 There  is  in  him  a  Sufficiency  of  all  Power  and  Ability 
 to  enable  us  to  the  well  perTorming  of  all  Duties,  and 
 to  the  fuccefsiul  refilling  of  all  Temptation*-- As  for 
 the  difcharge  of  all  Dutie^s,  both  in  doing  and  differ- 
 ing, Jefus  Chrifl"  can  fully  ftrengthen  us  .thereunto. 
 Without  him.  we  can  do  nothings  as  we  ought  tp  do  it. 
 Job.  XV.  5.  But  through  Chrifl:  Itrengthenjng  of  us  v/e 
 can  do  every  Thing.  PbiL  iv.  13.  lean  do  all  Things;- 
 through  Chr'iji  who  [trengtheneth  -ms.  By  the  help  of 
 Chrilt,  Pjii/ could  do  the  moft;  difficult  Duties,  and  pati- 
 ently bear  the  fharpefl  Sufferings. --Again,  through  the 
 Affiflanceof  Jefus  Chrill:  v/e  may  overcome  the  flrong- 
 eft  l^mptations  of  Satan.  Though  he  ailault  us  never 
 <b  violently,  yet  if  the  Lord  will  ftand  bv  us  'and  ftrength- 
 en us,  we  (hall  get  the  Viclory.  Thus  .  v/hen  the 
 Apoftle  was  buffeted  bt  Satan,  our  Lord  promifed 
 him  that  his  Grace  fiiouid  be  futlicient  for  him.  2  Cor. 
 xii.  9.  The  Lord  faid  imio  me ^  My  Grace  is  Jufficient  for 
 thee  :  for  my  Strsngih  is  made  perfect  in  IVeaknefs.  And 
 iherefure  he  would  glory  in  his  Weaknefs,  that  the 
 Power  of  Ghrift  might  reft  upon  him  :  for  when  he 
 was  weak  in  himfelf,  then  he  was  ftrong  in  Chrift.  If 
 therefore  we  need  and  defire  Scrength,  to  do  all  the 
 Duty  rtqaired  of  us,  and  to  repell  all  the  Temptations 
 wherewiLh  v/e  are  followed^  v/e  may  have  it  from  Je- 
 las  Chrift.  ■  Though  v/e  are  v/eak,  yet  he  is  ftrong  ; 
 •and  through  his  Affiftance  we  ftiall  happily  carry  on  all- 
 Duty_,  and  break  our  Way  through  all  Temptation.  If 
 we  are  ftrong  in  him  and  the  Power  of  his  Might,  go-, 
 ing  to  him,  and  humbly  depending  upon  him  for  his 
 Grac^'  to  help,  none  of  his  Commands  fliall  be  griev- 
 ous to  us,  nor  ft:all  any  of  Satan's  Temptations  be  too 
 l^ard  for  us.  Through  the  Strength  oF  the  l^crd,  we 
 <hall  hold  on  and  hold  out  to  the  End.  Jfal  xl.  ^9^V-^ 
 He  e'iveth  Pov^er  to  tbr  Faint,  and  to  iheni.  that  have  tin 
 D  MfgU, 
 
34  Thirsty  Sotris  irrJtcd  by  Christ, 
 
 Might,  be  hicrcafeth  Strength,  They  that  wait  upon  the 
 Lord,  fhallrene-m  their  Strengih  :  They  foall  mount  up  with 
 Wings  as  Eagles,  they  Jljali  rim  and  not  be  weary,  they 
 fhall  walk  and  not  faint. 
 
 8.  There  is  a  Fulnefs  of  Comfort  in  Jefus  Chrifl:.  One 
 cf  the  fiveet  ^nd  lovely  Names  given  to  Jefus  Chrid, 
 is  that  of  the  Confolation  of  i/fc^^/.  Luk.  ii.  25.  Simeon 
 was  a  JLift  and  devout  Man,  waiting  for  the  Cafolation  of 
 Ifrael,  /.  e.  the  promifed  Meliiah,  Jefus  Chriil,  who 
 lliouid  comfort  his  People  under  all  their  Troubles  out- 
 ward and  f]Diritn3].  He  is  the  Spring  of  ail  refrefiiing 
 Confoiarion.  'Tis  he  that  fends  the  holy  Spirit,  by 
 whom  he  conveys  fpiritual  Comfort  to  fbrrowful  Souls. 
 When  therefore  his  Difciples  bid  their  Hearts  filled 
 with  Sorrow,  on  the  Acconut  of  his  being  about  to  de- 
 part from  them,  he  told  them  chat  if  he  went  away,  he 
 would  fend  the  Comforter  lirjrorhem.  jfoh.  xvi,  7.  The 
 comforting  Prefence  of  the  holy  Spirit,  is  the  Gift  of 
 Jefus  Chrifl.  I^  therefore  we  need  cornforc  and  peace 
 of  Soul  under  Afflidlion  and  Tribulation,  we  may  have 
 it  from  Jefus  Chriil.  2  Cor,  i.  5.  Js  the  Sufferings  of 
 Chrifi  abound  in  us,  fo  our  Conjolation  alfo  aboimdcth  by 
 Jefus  Chrifi.  Joh.  xvi,  33.  Thefe  Things  have  I  fpoksn 
 to  yoit,  that  in  vie  ye  might  have  Peace.  In  the  IVortd  ye 
 floali  have  Tribulation  ;  but  be  of  good  Cheery  I  have  ever- 
 come  the  World. 
 
 9.  There  is  a  Fulnefs  of  BrJfednefs  in  Jefus  Chrifr. 
 As  lie  is  God,  he  is  an  infinite  lountain  cf  Glory  and 
 BlefTednels.  And  as  he  is  God-man  Mediator,  he  is 
 poileffed  of  all  Bleffednefs,  with  a  Power  to  confer  Bicf- 
 fednefs  on  us.  Job.  xvii.  2.  Thou  hafl  given  him  Power 
 over  all  Flsf:>,  that  he  /houJd  give  eternal  Life  to  as  many 
 as  thou  haft  given  him.  Eternal  Life  and  Salvation  are 
 put  into  his  Hands,  to  be  difpenfed  to  us  by  him.  i  Joh. 
 V.  II.  Gcd  hath  given  to  us  eternal  Life,  and  this  Life  is 
 in  his  Son.  God  has  laid  it  up  in  him,  depoflted  it 
 with  him,  to  be  communicated  to  us  by  him.  And  hence 
 Ghrifl:  fays,  Job.  x.  28.  I  give  unto  them  eternal  Life,  and 
 Phey  Jhall  never  perifi^  neither  Jhall  any  pluck  them  out  of 
 
 my 
 
to  coM£f&  HiM/(/r  Spiritual  Blessings,     ^S 
 
 f}ty  Hand,  'lis  he  that  fticures  from  Perdition,  that 
 If.eeps  lafe  to  Heaven,  and  that  bedows  eternal  Life 
 there.  Otir  eternal  Life  is  hid  with  Cbrijt,  ijoho  is  Qur 
 Lifey  Col.  iii.  3,  4.  It  is  lodged  in  him,  and  referved 
 with  him,  to  be  fully  beftowed  on  us,  at  his  fecond  Ap- 
 pearing, in  Glory,  when  we  alfo  fhall  appear  v/ith  him 
 in  Glory.  In  that  Day  he  will  call  us  up  to  inherit  the 
 Kingdom  of  Heaven,  where  we  Ihall  enjoy  an  everlaft- 
 ing  Life  of  Glory  and  Happinefs.  Matth.  xxv.  34,  46. 
 if  therefore  we  want  and  defire  eternal  BlcfTednefs,  ic 
 is  to  be  had  from  Jefus  Chrift.  With  him  are  the  Words 
 of  eternal  Life,  Joh.  vi.  6^.  Both  the  Words  that  teach 
 ic,  and  the  Words  that  efFe6i  it.  He  has  brought  eter- 
 nal Life,  to  Light,  he  has  revealed  the  Way  leading  to 
 ir,  and  he  brings  to  the  Enjoyment  of  it.  He  is  the  Re- 
 furreSlion  and  the  Life,  Job.  si.  25,  He  is  the  raifer  of 
 ihe  Dead,  and  cne  giver  of  ecernal  Life.  If  Men  there- 
 fore mils  of  if,  'lis  when  they  feek  it  not  in  and  froni 
 him.  J  oh.  V.  40.  Te  '-^ill  not  come  unto  me^  that  y€ 
 ttiigh:  have  Life. 
 
 Afflication. 
 
 U s  E  I.  Hence  fee  the  great  ft/ty  of  fuch  as  reject  and 
 J  or  fake  Jefiis  Cbriji.  Many  there  be  that  flight  and  de- 
 ipife  Jefus  Chrilt.  Though  he  be  ofFered  to  them,  yec 
 rney  rtfufs  to  accept  of  him.  They  chufe  other  Things 
 rather  than  Chrill.  'i'his  their  Way  is  their  Fo'Jy* 
 What  is  ic  they  rejeft  ?  even  one,  in  whom  dwells  all 
 Manner  of  Fiilneis  of  Good.  And  is  it  not  the  greatefb 
 roily,  to  reje6l  luch  a  Fountain  cf  l'\jlnefs  as  Jefus  Chriil 
 is  V  This  was  the  Sin  and  i^'oi'y  of  God's  People,  where- 
 of the  Lord  complains,  Jer.  ii.  13.  Be  aflonifhedy  O  ys 
 Heavens,  at  thhy  and  be  h'.rrlhly  afraid^  be  ye  very  defolatc^ 
 faith  the  Lord  :  for  my  People  have  committed  tix)-)  Evils  ; 
 They  have  futfaken  Me  the  Fi/MHain  of  lii.iv^  IVaters^  and 
 hcTL^edt^e^n  out  Cijtems,  broken  Ci[lerns  that  can  hold  ri^ 
 IFater.  This  is  mod  amazing  and  aftoniilsing  Follr. 
 And  howrighteoiifly  will  fuch  beH^ntaway  from  Chrifb 
 ^inpiher  Div,  emp^y  and  llrip'd  cf  all  Good,  and  filled 
 D  ^  wirhf 
 
§5        Thirsty  SotJLs  invited  by  Christ, 
 
 with  all  the  Fulnefs  of  the  Wrath  and  Curfe  of  God  ? 
 And  how  will  they  in  that  Day  condemn  themfelves 
 of  wretchedj  undoing  Folly,  when  they  (liall  behold 
 ihat  Ghrid:  whom  they  would  none  of,  in  his  Fulnefs  of 
 Glory  ^ 
 
 Use  2.  Here  f^ethe  Bkjfedntfs  of  all  them  that  have 
 an  Intsrefi  in  Jejus  ChrifL  Of  all  Men  in  the  World 
 they  are  the  mofl:  happy.  We  are  apt  to  think  thofe 
 the  happy  Perfons,  who  have  fall  Barns,  and  full  Coffers : 
 but  thole  are  indeed  the  only  happy  Perfons  who  have 
 a  full  Chrift  for  theirs.  They  that  have  him,  have  one 
 in  whom  there  is  all  Fulnefs.  And  what  can  they  have 
 more  ?  For  the  prefenr,  indeed^^it  does  net  appear  how 
 blefled  they  are  herein.  But  in  the  Day  of  Chrift's 
 fecond  Appearing,  all  the  World  ihall  then  fee  how  in* 
 conceivably  happy  they  are.  When  Chrifr  fnall 
 appear,  they  (ball  appear  with  him  in  Glory,  Col.  iii. 
 4.  and  toll  be  like  unto  him,  i  Jok.  ii.  2.  Then  fliall 
 they  openly  and  vifibly  partake  of  that  Fulnefs  of  Giorv 
 and  Rlcilednefs  that  is  in  Jefus  Chrifl.  And  then  fliall 
 all  Men  fee  and  fay,  that  they  were  and  are  the  only 
 happy  Men. 
 
 Use  3.  We  hence  fee  how  excellent  and  precious  Je- 
 fusChrift  is.  He  is  faid  to  be  precious,  called  the  Pearl  of 
 great  PricCy  fet  forth  by  every  Thing  that  is  accounted 
 precious  and  excellent.  But  in  nothing  is  his  glorious 
 Worth  and  Excellency  more  difplayed^  than  in  that  All- 
 fnfncient  Fulnefs  that  is  in  him.  There  is  in  him  enough 
 £0  fupply  all  our  Wants,  enough  to  fatisfy  all  our  De- 
 fires,  through  Time  and  Eternity.  O  how  precious  fnould 
 Chrifl:  be  in  our  Eyes  !  to  them  'voho  believe  h^  is  fo,  i  Pet, 
 ii.  7.  And  he  is  ^o^  becaufe  they  fee  an  Emptinefs  in 
 themfelves,  and  an  All-fulnefs  in  Jefus  Chrift:  to  fill  their 
 empty  Souls.  One  feen  to  be  fo  fuitable  and  fatisfy- 
 ing,  cannot  but  be  greatly  prized  by  them. 
 
 U  s  E  4.  Let  us  go  to  Jefus  Chrifi  for  all  that  our  Souls 
 Beed  or  defire.     Under  a  fenfe  of  our  fpiritual  Wants, 
 and  defires  of  Supply,  let  us  repair  to  the  Lord  Jefus . 
 Chrifl,  m  whom  all  Fulnefs  dwells.      The  People  of 
 
 IJrall 
 
;^cpME  toHuiforSviRiTVkL  Blessings.    37 
 
 Jfraelin  the  Wildernefs,  when  they  were  athirH:,  they 
 drank  of  the  Rock  that  followed  them  ;  when  they 
 were  hungry,  they  fed  on  the  Manna  that  fell  round  a» 
 bout  their  Tents  ,*  when  they  were  ftung  by  the  fiery 
 flying  Serpents,  they  looked  unto  the  brazen  Serpent 
 for  Healing.  Now  all  thefe  Things,  the  Rock,  the 
 Manna,  the  brasen  Serpent,  were  Types  of  Jefus  Cforifl:, 
 as  th»  Scriptures  declare.  And  hereby  we  are  taught, 
 in  all  our  Wants  while  in  the  Wildernefs  of  this  World, 
 to  betake  ourfelves  to  Jefus  ChriH:  for  a  Supply  of  them. 
 There  is  an  univerfal  f  ulnefs  in  jefuc  Chrill:,  fo  thaB 
 whatever  we  need  may  be  found  in  him^  and  is  to  be 
 fougl^t  of  him.     Confider  a  few  Things  for  Motive, 
 
 1.  Confider,  jfefus  Chrijl  counjeh  us  to  come  to  him 
 for  a  fupply  of  all  our  fpiritual  Wants.  Such  Counfel 
 he  gives  to  the  Church  of  Laodicea,  Rev.  iii.  17.  Thou 
 knoweft  noty  that  thou  art  ''j^retchcd,  and  mifgrable,  andpoor^ 
 and  hlindy  and  naked.  I  coimfel  thee  to  huy  of  me  Gold 
 tried  in  the  Fire,  that  thou  mayejl  be  Rich  ;  and  white  Rai- 
 ment, that  thou  mayejl  be  Clothed^  and  that  the  fijame  of 
 thy  Nakcdnefs  do  not  appear  ;  and  anoint  thine  Eyes  ivith 
 Eye  fihe^  that  thou  ma:yeft  fee.  Jefus  Chrill  here  dire6ls 
 his  Speech  to  them  in  way  of  Counfcl^noimQ&xly  in  way 
 of  Coinmand^.  He  does  not  as  a  Sovereign  Lord  charge 
 them  to  come  to  hlm^  but  as  a  kind  Friend  advifes  them 
 to  come.  Herein  he  (liews  his  condefcending  Grace 
 and  Goodnefs,  giving  to  them,  as  a  Counfellor,  the  beft 
 Advice  they  cou'd  follow.  It  carries  in  it  a  Demonflra- 
 lion  of  his  Good-will  to  them,  andDefiresof  their  Wel^ 
 fare.  O  then  let  his  Counfel  be  acceptable  to  us,  and 
 let  us  hearken  to  his  Advice.  For  he  is  fuch  a  Coun- 
 fellor as  always  counfels  aright  ;  and  in  following  his 
 Counfel,  he  will  guide  us  to  Glory. 
 
 2.  Confider^  all  Fukefs  is  in  Jefus  Chrift  foz  thir 
 End,  that  he  might  fupply  all  our  fpiritual  Want.*?,  Thac 
 mediatorial  Fulnefs  that  is  in  Jefus  Chrid,  is  in  him  for. 
 all  that  come  thirding  unto  him.  He  has  fuch  a  Ful- 
 nefs, on  purpofe  that  he  might  communicate  thereof 
 unto  thirily  Souls.  Job.  i.   16.    Of  his  Fulnefs  luve  all 
 
 D  3  ^ 
 
33  Thirsty  Souls  invited  by  CaxiiST, 
 
 "we  received.  That  Fulnefs  which  is  in  the  IVord  mad$ 
 Fle/Io,  is  that  wliereof  all  thar  believingly  come  to  him 
 do  receive.  It  is  therefore  in  Jefus  Chri,%  God-man 
 Mediator,  as  the  Head  of  his  Church,  to  be  conveyed 
 to  them  in  a  Way  of  full  Supply.  CoL  i.  ig,  19.  He  is 
 the  Head  c/  the  Bodjy  the  Church — It  pleafed  the  Father 
 that  in  him  all  Fulnefs  fhould  d'weli.  He  has,  by  the  Will 
 and  Appointment  of  the  Father^,  an  All-fulnefs  of  Au- 
 thority snd  Sufiiciency  to  confer  Pardon,  Grace  and 
 Glory  on  all  that  come  to  him.  His  Fulnefs  h  not  in 
 him  rneerly  for  himftlf;  for  then  it  would  be  no  Com- 
 fort or  Relief  to  us.  But  it  is  in  him  for  us,  that  we 
 iTiight  therefrom  be  abundantly  fupplied  with  whatever 
 we  need.  We  may  therefore  go  to  him  as  a  Srore-houfe, 
 in  whom  is  laid  up  plenriful  Provifion  for  us.  He  is  our 
 jofe-pby  our  Jefus,  to  whom  our  fam.ifhing  Souis  rnufL 
 llave  Recourfe  for  the  Bread  of  Life. 
 
 3.  Con  fid  er,  we  ill  all  greatly  hozcur  J  ejus  Chrifi 
 by  going  to  him  for  the  fupply  of  all  our  fpiricual  Wants. 
 Hereby  v/e  do  pra6lically  ackno ivledge  him  to  be  the 
 Treafury  of  all  Grace  and  BJeflednefs.  Ey  our  Sou's 
 Application  to  him,  and  Dependance  upon  him  for  all 
 favir.g  Bleffings,  we  do  own  him  in  his  Work  and  Of- 
 Hce  of  faving  Souls.  We  do  give  our  Tedimony  to 
 his  iniiiiite  Sufiiciency  to  accomplifli  our  eternal  Sal- 
 vatiart.  And  by  thus  doing,  we  do  highly  honour  the 
 Lord  Jefus  ChriR.  We  give  him  the  Glorj  of  being 
 the  nijghty  God  and  Saviour,  in  whom  is  all  our  Hope 
 and  Trud  for  eternal  Life.  And  this  may  encourage 
 iis  to  go  to  Chrift  for  a  full  fupply  of  all  our  Wants. 
 We  may  be  ready  to  quefLion,  v/hether  Chrift  will  like 
 3r,  and  take  it  well,  that  Vv^e  come  to  him  for  fuch  greac 
 and  ineftimable  Bieuings  ;  but  we  mav  as  well  quefti- 
 on,  whether  Chrifi  will  like  it,  that  we  honour  him. 
 Won'c  he  take  it  well,  that  we  glorify  him  ?  Surely  he 
 will.  "And  this  we  do,  by  coming  to  him,  to  ^\\  our 
 empty  Souls,  from  his  All-fulnefs. 
 
 4.  Confider,  we  (hall  exceedingly  pkafe  God  the 
 Father^  by -going  to  Jc^fus  Chrifi;  for  the  fupply  of  all  cur 
 
 Wants. 
 
ra  COME  ^0  HiM/or  Spiritual  Blessikgs.     39 
 
 Wants.  That  All-fulnefs  that  is  in  Jcfus  Chrifl  the 
 Mediator,  is  from  the  good  Pleafure  of  the  Father. 
 Col,  i.  19.  It  pleajd  the  Father  that  in  him  ftould  all  Ful" 
 nefs  dwell.  God  rl^.e  Father  appoinred  his  Son  Jtifus 
 Cnrift  to  be  the  Saviour  of  Sinners,  and  communicated 
 an  inconceivable  Fulnefa  of  Gifts  and  Graces  to  his  hu- 
 man Nature,  whereby  he  was  fitted  to  be  a  Savicar  to 
 the  uctermofl-.  So  that  tiiat  Fuhiefs  of  created  AbiHty 
 which  is  in  Chrifl:  to  fave,  is  from  God  the  Father.  He 
 has  anointed  him  iviththc  Oil  of  Gladticfs,  above  his  fcUow^y 
 Heb.  i.  9.  Seeing  then  thac  Jcfus  Chrifl  by  the  Ap- 
 pointment and  Furniture  of  the  Father,  is  an  All-fuili' 
 cient  Saviour,  it  cannac  but  be  very  pieafing  co  God 
 to  fee  us  repair  to  Jefus  Chrifl:  for  all  faving  ElelTings? 
 In  thus  doing,  we  do  fetour  Seal  of  Approbaaon  to  than 
 Way  which  God  has  contrived  for  faving  Sinners.  We 
 acqiiiefce  in  his  Wijdom^  as  that  which  has  found  out  a 
 fuitabie  and  All-fufncient  Saviour  for  us.  We  clofe  in 
 'u^lth  his  fFill/m  feeking  Salvation  in  that  Way  in  which 
 'tis  his  Will  to  fave  us.  There  is  nothing  then  thac 
 can  be  more  well-pieafmg  to  God,  than  a  Recourfe  to 
 ihio  All- full  Redeemer,  whom  he  has  fee  up.  God  is 
 well-pleafed  in  Chrifl,  and  will  he  well-pleafed  in  us, 
 if  we  are  alfo  well-pleafed  in  Chriil^fo  as  to  feekall  our 
 Sarisfadlion  in  him. 
 
 Use  5.  Let  us  admire  and  adore  Jcfus  Chrift  on  the 
 Account  of  that  Fulnefs  which  is  in  him.  On  this  Ac- 
 count, he  is  an  Objeft  mofl-  worthy  of  our  Admiration 
 and  Adoration.  To  this  End,  let  us  confiJcr  what  fore 
 of  Fulnefs  it  is,  that  is  in  him. 
 
 I.  It  is  an  infinite  Fulnefs.  As  he  is  God,  fo  liis  Ful- 
 nefs is  abfolutely  Infinite.  Our  Saviour  is  a  divine  Per- 
 fon.  He  is  the  great  God,  7Vr.  ii.  13.  And  hence  the 
 infinite  Fulnefs  of  the  God-head  belongs  to  him.  The 
 divine  All-fufficiency  is  l:is.'---Agatn,  as  he  is  Man, 
 there  is  a  houndlefs  Fulnefs  in  him.  Though  it  be  noc 
 abfojutely  infinite,  yet  it  is  Incomprchcnfible  by  Mea 
 or  Angels.  That  Man  has  received  the  S\va\z,  ;iot  by 
 Meafure.  Job,  iii.  34.  There  is  an  unmcafur^ble  Fu^ 
 D  4  ne% 
 
40  Thirsty  Souls  invited  by  Christ^ 
 
 ncfs  of  Gifts  and  Graces  in  his  human  Nature,  There 
 lare  in  him  mjearcbable  Riches,  of  Wifdom,  Grace  and 
 Glory.  Eph,  lii.  8.  The  human  Nature  being  united 
 to  the  divine  Nature  in  the  Perfon  of  God  the  Son; 
 hence  it  has  all  Fulnefs  cornmunicated  to  it,  in  an  imr 
 mediate  and  diredt  Way,  from  the  glorious  Godhead, 
 No  other  created  Being  is  'under  fuch  a  Way  of  Com- 
 inunication  from  the  Godhead,  as  that  Man  is.  That 
 Fulnefs  therefore  wjiich  dwells  in  his  Humanity,  is  be» 
 ;5'ond  our  Expreflion  or  Conception.'  How  admirable 
 and  adorable  then  is  Jefus  Chrift,  who  has  the  infinite, 
 increated  Fulnefs  of  the  Godhead,  dwelling  in  his  Per- 
 fon ;  and  an  inconceivable  Created  Felnefss  dwelling  in 
 bis  human  Nature  ! 
 
 2.  It  is  an  incxbaujiibk  Fulnefs.  This  follows  upon 
 the  former  Head.  If  the  Fulnefs  of  Chrifi:  be  divirife 
 and  infinite,  it  is  then  inexhaiiflibie.  It  is  fuch  a  Foun- 
 tain as  ca'nnoc  be  drawn  away,  or  drawn  dry  ,*  yea, 
 fuch  a  Fountain  as  cannot  be  diminiilied,  by  the  Com- 
 iTiunicarions  of  itfelf  to  the  Creature.  Jefus  Chrift 
 gives  Being  arid  BleiTednefs  to  all  Saints  and  Angelsi 
 without  the  leafl  Diminution  of  Bleffednefs  in  himfelf. 
 They  all  live  upon  his  Goodnefs :  and  yet  he  is  nothing 
 the  lefs  Good,  or  full  of  Goodnefs  in  himfelf.  The 
 erernal  Communications  of  his  Goodnefs  to  them,  do 
 not  at  all  exhaufl  or  diminifli  his  Goodnefso  Though 
 to  all  Eternicy  they  are  continually  drawing,  deriving, 
 and  receiving  from  his  Fulnefi;,  yet  he  abides  for  tvQt 
 as  full  as  he  was.  The  Reafon  is,  becaufe  they  are 
 finite,  but  Chrifl's  Fulnefs  is  infinite,  and  therefore  can 
 fufTe'r  no  Diminution  by  what  they  receive  from  it. 
 HoW  wonderful  and  adorable  then  is  thac  Fulnels 
 which  is  in  Jefus  ChriflT  All  the  Saints  and  Angels  dcj 
 sdore  him  upon  this  A'CCounr.  *    , 
 
 UsR  6\  Let  all  that  defire  fpiritual  and  faving  Blef- 
 fing^,  live  on  this  Fulnefs  of  Jefus  Chrift.  Let  the  Life 
 that  you  now  live,  be  a  Life  of  Faith  In  the  Son  of  God^ 
 ijepending  upon  him  for  all  thofe  Supplies  of  Grace  and 
 -Good' that  yoi:  (land  in  need  of.  And  here---- 
 •     '  '  •;     -  I.  Live 
 
to  COME  ra  Him /or  Spiritual  Blessings.    41 
 
 I.  Live  on  his  Fulnefs  only.     Make  him  the  alona 
 object  of  your  Trufl:  for  all  Life  and  Happinefs.   There 
 is  no  need  of  going  any  where  elfe  for  Supplies:  for  iii 
 him  there  is  enough,  and  more  than  enough,  to  fupply 
 all  your  Neceflities.     There  is  All-fufficieacy  and  infi- 
 nite Fulnefs  in  him.     He  is  able  to  fave  to  the  uttermoji^ 
 fullv  and  eternally, //^Z?.  vii.  25.  So  that  it  is  altogether 
 needlefs  to  go  any  where  elfe.     And  in  Truth  there  is 
 Salvation  in  none  other.      For  there  is  no  other  Name  under 
 Heaven  given  among  Men,  'whereby  we  mujt  befaved.  A6t. 
 iv.  12.  Befides,  we  mufl  live  upon  Chriil  for  all,  or  elfe 
 we  fhall  receive  nothing  at  all  from  him.     In  the  Mat- 
 ter of  our  Salvation,  he  will  admit  of  no   Co-partner. 
 He  will  have  none  to  be  joined  with  him,  as  an  obje6l 
 of  our  Truft  for  any  faving  Mercy  or  Grace.  He  mud 
 be  all  in  ail  to  us,  or  he  will  be  no  Saviour  at  all  to  us- 
 If  we   come  to  him  for  forae   good  Things,  arid  go 
 elfewhere  for  other  good    Things,   he   will  fend    us 
 empty  away. 
 
 •  Yet  further,  to  look  to  any  befides  Chrifl:  for  a  Sup- 
 ply of  our  fpiritual  Wants  in  any  degree,  is  a  diftionou- 
 rable  Refledlion  upon  Jeilis  Chrifl:.  It  is  a  fecret  re- 
 proaching of  him,  as  if  there  were  fome  Defe6l  in  him, 
 either  as  to  Power  or  Good-will.  Ic  is  a  practical  charg- 
 ing him  with  Infufficiency,  or  Difinclination,  as  if  he 
 .were  not  able  or  willing  to  do  all  that  for  us  which  we 
 need.  O  then  let  us  live  wholly  upon  Chrift,  feeking 
 to  him  for  Wifdom,  Righteoufnefs,  San6lification,  and 
 Jledem.piion.  When  many  of  Chrifli's  Difciples  for- 
 fook  him,  he  faid  to  the  twelve,  PFill  ye  alfo  go  away  ? 
 to  which  Peter  replies  in  the  Name  of  the  rell,  Lord^ 
 to  'ujboin  floall  we  go  ?  thou  baft  the  IVords  of  eternal  Life. 
 Joh.  vi.  68.  He  was  refolved  to  adhere  to  Chrifl:,  and 
 go  to  no  other.  Let  this  be  our  Refolution  and  Prac- 
 tice alfo. 
 
 2.  Live  on  Chrifl's  Fulnefs  continually.  Day  by  Day 
 let  us  repair  to  Chrifb  for  all  that  we  need.  We.  fin 
 daily,  and  therefore  need  daily  Pardon.  And  therefore 
 ve  fcould  make  our  daily  Applications  to  Jefus  Chrifl, 
 
 ,  to 
 
42         Thirstit  Souls  invited  by  Chris i% 
 
 CO  v/adi  us  from  our  Sins  in  his  mofl  precious  Blood 
 We  need  daily  Supplies  of  Grace  and  Strength,  and 
 therefore  fhould  daily  look  to  Chrid  for  further  Mea- 
 fures  of  fan^tifying  and  aflill:ing  Grace.  We  mufl:  not 
 truft  to  Grace  already  received,  as  if  it  were  fufficient 
 to  anfvver  all  our  Ends.  We  mufl:  not  imagine  that  we 
 have  Grace  enough  to  perform  all  Duties,  and  Strength 
 enough  to  refifl:  all  Temptations ;  and  fo  negleft  to  reft 
 i>n  Chrifl:  continually.  We  muft  not  go  forth  to  any 
 Duty,  or  fee  ourfelves  againft  any  Temptation,  in  our 
 own  Strength  ;  but  our  Eye  mufl:  be  toChrifl:,  to  enable 
 and  ftrengthen  us.  Our  whole  Life  muft  be  a  Life  of 
 dependance  on  Jefus  Chrifl.  In  him  we  muft  truft  at 
 ail  times,  that  he  would  ftand  by  us  and  ftrengthen  us, 
 and  deliver  us  from  every  evil  Work,  and  preferve  us 
 £0  his  heavenly  Kingdom.  Thus  let  us  live  upon  Chrift 
 all  the  Days  of  our  Lives,  expelling  from  him  alone 
 sU  Grace  in  this  W^orld,  and  eternal  Glory  in  the  World 
 £0  come. ---Now,  in  order  to  this,  attend  thcCt  Diret}ions, 
 which  will  fliew  us  the  right  Way  of  fo  living  upon 
 Chrift,  as  to  fetch  all  Supplies  from  him. 
 
 Direct.  I,  Maintain  a  Life  of  Communion  with  Chrift 
 in  all  his  holy  Ordinances.  The  Ordinances  of  Ch«rift, 
 are  the  Means  and  Helps,  which  he  has  appointed,  for 
 the  Communication  of  his  Fulnefs  to  our  Souls.  In  the 
 Ufe  of  them  we  are  edified  in  Grace  and  Holinefs,  from 
 the  Fulnefs  of  Jefus  Curift.  Epb.  iv.  ii,  12,  13.  We 
 muft  therefore  draw  near  to  Chrift  in  his  Ordinances, 
 depending  upon  him  therein,  for  the  Communication 
 of  all  Grace  to  us.— O  then  keep  up  a  daily  Courfe  of 
 Communion  v/ith  Chrift  in  the  Way  of  Prayr.  Go  to 
 the  Throne  of  Grace,  for  all  that  Mercy  and  Grace  that 
 you  ftand  in  need  of.  Heb  iv,  K^.---Wait  alfo  on  Chriil 
 in  the  Mioiftry  c^hislVord,  looking  to  him  that  it  may 
 be  accompanied  wiui  his  Bleiilng,  fo  as  that  you  may 
 be  made  to  grow  thereby,  r  Pet,  ii,  2.---Waii  alio  on 
 Chrjftac  his  holy  Table.  Come  to  that  Ordinance  as 
 the  hi,'^.heft  Means  appointed  for  the  Communication 
 of  Chrui's  Fulnefs  to  you,     Chrift  35  there  ict  before 
 
 m 
 
^0 CO M E  ro  Him /(?r  Spiritual  Blessings.    4.3 
 
 us  in  all  his  Fulnefs,  and  calls  on  us  to  receive  of  his 
 jTulnefs.  O  then  let  us  come  (as  we  are  invited  to  do 
 en  the  next  Lord's- Day)  to  tiiat  well-furnidied  Table,  and 
 bring  with  us  opened  Hearts,  to  take  in  Abundance  of 
 Grace  from  the  Fulnefs  of  Chriil.  Come  thither,  as 
 to  a  Feaft  of  fat  Things,  aFeafl  of  Wines  on  the  Lees, 
 of  fat  Things  full  of  Marrow,  of  Wines  on  the  Lees 
 well  refined.  Come  thither,  depending  on  Chrifl  for 
 the  Manifeftation  and  leering  out  of  himfelf  to  you  in 
 all  his  Fulnefs.  I'hus  repair  to  Chrifl  in  all  the  Ways 
 cf  hislnftitution,  and  fo  may  you  fafely  truft  in  him 
 for  the  imparting  all  fpiritual  BlelTings.  But  if  you  live 
 in  the  neglect  of  thefc  Ordinances,  your  pretended  de- 
 pendance  upon  him  for  Mercy,  Grace  and  Salvation, 
 is  nothing  but  groundlefs  Prefumprion,  and  wilJ  be  of 
 no  Bcntfic  to  you.  If  we  negleet  Communion  with 
 Chrifl  in  his  Ordinances,  wenegle6l  Him,and  ma^  juft- 
 }y  expedl:  that  we  (hall  alfo  be  neglefted  by  bim.  They 
 that  draw  near  to  him,  fhall  find  it  good  for  them  ;  but 
 they  that  keep  afar  cfF,  fhall  perifb. 
 
 Din6t.  2.  Live  in  Obedience  to  all  the  Commandments 
 of  Chrift.     We  mud  ferve  Chriil   and  do  his  Will  in 
 all  Things,  if  we  would  receive  Supplies  from  his  Ful- 
 nefs.    In  this  Way  of  dutiful  Subjection  to  him,  we 
 iliall  never  be  left  deflitute  of  Communications  of  Grace 
 from  him.     If  we  live  and  Ydbour  for  him,   doing   thac 
 Work  which  he  fets  us  about,  we  may  be  afTured  thae 
 he  will  abundantly  fupply  us  with  Grace  and  Strength. 
 If  we  improve  that  Grace  that  he  has  given  us,  in  bis 
 Service,  he  will  undoubtedly  give  us  more.  Matth.  xiii. 
 12.  Wbofoever  hath,  to  him  [bail  be  given,  and  he  [hall 
 have  more  Abundance.     He  that  employs  his  Gifts  and 
 Graces  for  Chrifl,  to  him  will  Chrifl  grant  greater  Mea- 
 fares  of  Gifts  and  Graces.     The  dutiful,  laborious  Ser- 
 vant  fliall  be  a  v/ell-fupplied  Servant.     'I'here   is  no 
 more  effedlual  Way  to  fetch  in  a  Fulnefs  from  Chrif]-, 
 than  by  labouring  much  for  Chrift.     The   Fulnefs  of 
 Chrift  the  Head,  flews  forth   to  all  his  Members,  ac- 
 cording to  their  Activity  for  him.     The  iriofl  afhve  in 
 
 his 
 
44        Thirsty  Souls  inmtedhy  Christ,  ^c. 
 
 his  Service,  have  the  mofl:  of  his  Fulnefs  communicated 
 to  them.  The  Way  then  of  iincerC)  univerfal,  dili- 
 gent Obedience  to  JefusChrift,  is  a  Way  to  enjoy  the 
 Manifeftations  and  gracious  Pre  fence  of  Jefus  Chrift. 
 Job.  xiv.  21,  23.  He  that  hath  my  Commandments,  and 
 keepeth  them^  he  it  is  that  loveth  me  :  and  he  that  loveth  me^ 
 /ball  be  lovtd  of  my  Father^  and  I  wili  kve  him,  and  will 
 manifefi  myfelf  unto  him,  — •  If  a  Man  love  me,  he  will 
 keep  my  Words  :  and  my  Father  will  love  him^  and  we  will 
 come  unto  hhiiy  and  make  our  Abode  with  him.  Chrift  in 
 all  his  Fulnefs  will  reveal  himfelf  to  fuch  as  keep  his 
 Words,  and  will  dwell  with  them  in  all  his  fulnefs. 
 He  will  not  come  to  them  empty-handed,  nor  will  he 
 dwell  with  them  at  their  Charges  :  but  he  will  bring 
 with  him  the  bed  and  mofl  plentiful  Entertainment 
 for  them.  He  will  fay  to  them  as  to  his  Spoufe,  Cant. 
 V.  I .  Eaty  O  Mends,  drink,  yea,  drink  ahmdantly,  0  be- 
 loved. He  will  confer  upon  them  thofe  Graces  and 
 Comforts  of  his  holy  Spirit,  which  (hall  ftrengthen  and 
 refrelh  them  during  their  Pilgrimage  in  this  World, 
 and  raife  their  Defires  of  being  with  him  in  the  hea- 
 \'enly  World.  As  ever  then  we  would  have  much  of 
 Chrift's  Fulnefs  let  out  to  us,  be  we  careful  to  keep 
 all  his  Commandments  alway  unto  the  end.  In  fach  a 
 Courfe  of  conftanc  Obedience  to  him,  we  may  confi- 
 dently trufl:  in  him  for  full  Supplies  of  all  needed  Grace. 
 But  if  we  are  carelefs  about  obeying  him,  we  do  but  in 
 vain  hope  for  Mercy,  Grace,  and  Glory,  from  that  Ful- 
 nefs thereof  which  is  in  him.  Serve  the  Lord  then  in 
 Sincerity,  and  thatfliall  be  verified  on  you.  Pfal.  Ixxxiv, 
 IT.  The  Lord  God  is  a  Sun  and  Shield  :  The  Lord  will  give 
 Grace  and  Gloty,  and  no  good  Thing  will  he  wit  hold  from 
 them  that  walk  vprightly. 
 
 D 
 
The  Unreafonablenefs  of  labouring  for 
 Things  that  cannot  fatisfy. 
 
 •vv»  '\iV'  '^i/^  "JV  ''C/'  '^CU'  •w  ''jy  Vf^  "^fl/*  ''iv*  •^'w  •\r/'  'A"  "^a"  'A*  ^ft^ 
 
 Discourse    IL 
 
 ISA  I.     LV.   2. 
 
 tVhej^efore  do  ye  fpend  your  money  for 
 that  which  is  not  bread  f  and  your  la- 
 bour for  that  nichich  fatisfeth  not  .^-  — 
 
 fi^T^WW^'fl  ^  ^^^  Foregoing  verfe,  our  Lord  invited 
 ^.-f^-^^^^pa  fuch  as  chirfc  after  bleflednefs,  to  come  to 
 "0^^  I  ^{4^  ^'^>  ^^^^  ^"^y  "light  be  made  partakers 
 ^Iiei5$3^^js^l  thereof.  In  this  verfe,  he  chides  men  for 
 ,1  '4;^'^'^^'*',^?  their  feeking  happinefs  in  other  objeds, 
 ^^^i^^S^  which  were  not  capable  of  affording  i:  :o 
 them,  or  bringing  them  to  the  enjoyment  of  it. — In  the 
 words  obferve, 
 
 I.  The  thing  they  are  charged  with,  viz.  Spending  their 
 money  for  that  which  is  not  bread^  and  their  labour  for  thai 
 
 *which    fatisfieth     n9t. By     money   and  labour,    we 
 
 are  to  undcrftand,  that  cofl  snd  pains  which  men  are  at 
 for  the  obtaining  a  thing.  By  that  which  is  not  breads  is 
 meant,  that  which  is  not  foul- food,  which  will  not  pro- 
 mote the  true  life  of  the  foul.     By  that  which  fatisfieth 
 
 not. 
 
4^    The  Unreasonableness  of  labouring 
 
 iioty  is  meant,  that  which  affords  no  real  fatisfa61ion  to 
 ihe  foul.  So  that  they  are  here  charged  with  an  eager 
 purfuit  of  thofe  things,  which  are  no  folid  or  foul-fatis- 
 lying  goods  ;  which  will  not  caufe  their  fouls  to  live^ 
 nor  give  them  full  fatisfa6lion  of  their  defines.  What 
 thefe  things  are,  will  prefenily  be  (liown. 
 
 2.  An  expojtulation,  or  demand  of  them,  'xhy  they  {"o  do. 
 Wherefore  fpend  ye  your  money  for  that  which  is  not  bread  ? 
 and  your  labour  for  that  ivhich  jatisfleth  not  ?  Chriil:  treats 
 them  as  reafonable  creatures,  demanding  a  reafon  of 
 them  for  their  thus  doing.  And  this  carries  in  it,  a 
 denial  of  their  having  any  good  reafon  for  what  they 
 do.  The  courfe  they  take  for  attaining  happinefs  is 
 altogether  irrational. 
 
 DocT.  Thofe  a61  mojl  unreajonahly^  who  lay  out  theh 
 labour  on  fuch  things  as  cannot  afford  true  life  or  fatiS" 
 fa^lon  to  their   fouls. ---Here  iv/o  Propcfuions. 
 
 Prop.  I.  Some  there  be  who  lay  out  ihQir  labour  on 
 things  which  cannot  afford  true  life  or  Jatisfa^ion  to 
 their  fouls. — Many  there  are,  v/ho  thus  do,  who  are 
 raoil  induflrious  and  laborious  in  the  purfuit  of  thofe 
 things  which  cannot  fecure  the  life  of  their  fouls,  nor 
 adminider  real  fatisfa6lion  to  them.  Now,  the  perfons 
 who  thus  do^  may  be  reduced  to  two  forts,  viz.  worldly- 
 minded  pcv  Cons  y  mdfef -righteous  perfons ;  ail  thefe  fpend 
 their  labour  for  that  which  is  not  bread,  and  which  fa- 
 tisjieth  not, 
 
 '[i.]  fForldly-minded  pevions.  Such  zi  mind  earthly 
 things,  and  fee  their  affe6lions  on  things  below„  Thefe 
 do  fpend  their  flrength  and  labour  for  the  good  things 
 of  this  world,  which  cannot  afford  life  or  fatisfaclion 
 to  their  fouls.  This  may  be  more  diftinftly  and  fully 
 explained  and  confirmed  under  thefe  two  heads. 
 
 1.  The  good  things  of  this  world  cannot  afford  true 
 life  or  fatisf action  to  the  fouls  of  men. 
 
 2.  Some   however  do  lay  out  their  labour    for  thefe 
 
 things 
 
 f.  The 
 
fir  Things  that  cannot  satisfy.  4? 
 
 I.  The  good  things  of  this  world  cannot  afford  tru9 
 life  or  Jatisfa^ion  to  the  fouls  of  men.  They  cannot 
 give  fpiriciial  Hfe,  nor  \ield  fatisfaclion  to  men's  fouls. 
 There  is  an  utter  infufEciency  in  them  unto  thefe  great 
 ends.  Indeed,  earthly-minded  men  may  take  great 
 complacency  in  the  things  of  this  world,  and  imagine 
 them  a  fufficient  portion,  to  conflitute  an  happinefs  for 
 their  fouls,  as  he  did  in  Luk.  xii.  19.  /  mil  fay  to  my 
 Joul^  Thou  haji  much  goods  laid  up  for  many  years  ;  taks 
 thine  eafcy  eat,  drink  and  be  merry.  He  expected  hap- 
 pinefs out  of  thefe  earthly  enjoyments  ;  and  looked 
 upon  them  not  only  as  goods  for  the  body,  butalfofoi' 
 the  foul  :  Such  things  as  his  whole  man  might  live  up- 
 on, and  find  fatisfaclion  in.  But  they  are  far  from  be- 
 ing life-giving  and  fatisfying  good  things  to  the  fouk 
 of  men.     For, 
 
 I.  They  cannot  of  themfelves  preferve  bodily  life,  or 
 render  it  comfortable,  much  lefs  the  life  of  the  fouL — 
 it  is  true,  that  by  a  conflituticn  of  nature,  God  has  or- 
 dained thefe  things  for  the  fupport  and  comfort  of  bo- 
 dily life  in  this  world.  And  human  life  has  fueh  a  fe« 
 condary  dependence  tliereon,  as  that  it  cannot  ordinarily 
 fubfift  without  them.  Hence  bread  and  zvater^  vvhicli 
 are  put  for  all  outward  bodily  comforts,  are  called  the 
 fiay  and  flaff.  Ifai.  iii.  i.  They  are  the  fuppons  of  life. 
 Yet  however,  they  are  fo,  onlv  by  thcblelling  of  God 
 upon  them.  Mattb,  iv.  4.  Man  /Jjalt  not  live  by  bead 
 alone,  but  by  e'-jcry  ivord  that  prcceedeth  out  of  the  mouth 
 cf  God.  They  are  infufficient,  of  th.emfelves,  to  upheld 
 life,  or  make  ic  eafy  and  comfortable.  Luk.  xii.  15, 
 Mans  life  confijleth  not  in  the  abundance  if  the  thing: 
 *uihich  hepoffeffeth.  Neither  the  comfort,  fafety,  nor  con- 
 tinuance of  his  life,  depend  upon  or  are  fecured  by 
 thefe  things.— -For  thole  that  have  moll:  of  this  world, 
 7nuji  die^"-as  well  as  thofe  that  have  lead  of  it.  The  rich 
 vian  died,  zs  wd\  as  poor  Lazarus.  Luk.  xvi.  22.  The 
 greatefl  affluence  of  worldly  good  things,  is  nofecurity 
 agajnfl  death.   Men  cannot  by  their  wealth  favc  others 
 
 of 
 
4S       2fe~U^  R  £  A  S  0  N  A  B  L  EN  E  S  S   0/  L  A  B  0  U  1. 1 H  G 
 
 or  themfelves  from  the  flroke  of  death.  Pfal,  xlix..  (5, 
 7,  9>.I4-  ^%  that Xruft  in  their  weahh,  and  boafi  them 
 fehes  in  the  Multitude  of  their  riches,  none  of  them  can 
 By  any  means  redeem  bis  brother,  nor  give  to  God  a  ranfom 
 for  him^  that  he  floouldftill  live  for  ever,  and  not  fee  cor^ 
 ruption,  -Like  fheep,  they  are  laid  in  the  grave^  death  /hall 
 feed  on  them.-- And  as  the  rich  mufl  die  as  well  as  the 
 poor,  fo  they  may  die  as  foon  as  the  poor.  As  riches 
 cannot  keep  oiF  death,  fo  neither  can  they  lengthen 
 out  life.  They  cannot  prolong  the  days  of  men  on 
 earth,  or  procure  for  them  a  longer  leafe  of  life^,  than 
 others.  As  many  cafualties  await  the  richefb,  as  the 
 pooreft,  whereby  they  may  as  foon  be  brought  to  their 
 end.  The  number  rf  their  months  may  be  f^f  off  in  the 
 midjt.  Job  xxi.  21.  The  good  things  then  of  this  world 
 cannot  of  themfek^es  preferve  life  ;  nor  can  they  of 
 ihemfelves  make  life  comfortable  while  it  does  lafl:.  For 
 thofe  that  have  mod  ot  this  world,  do  not  always  live 
 the  moft  comfortable  Lives.  They,  are  no  mere  exempt- 
 ed from  difeafcsj,  pains,  weaknefles,  cares  and  fears, 
 ihari  others.  .  .         ,    ., 
 
 From  the  whole  then  it  appears,  f-hat  this. world's 
 good  things  cannot  of  themfelves  preferve  bodily  life, 
 and  make  it  comfortable.  And  if  they  cannot  do  this, 
 much  lefs  can  they  preferve  the  life  of  the  foul,  and 
 adminifter  comfort  to  that.  That  which  is  infufficient 
 to  give  life  and  happinefs  to  the  body,  is  moft  certainly 
 infufficient  to  give  life  and  happinefs  to  the  foul,  which 
 is  a  far  more  nobie.  and  excellent  being. 
 
 2.  The  things  of  this  world  are  deftitute  of  thofe 
 prepertieSy  which  are  ejfential  to  the  giving:  life  and  fatis- 
 fadlion  to  the  fouL  Itmuft  be  acknowledged,  that  the 
 things  of  this  world  are  good  things.  When  God  had 
 made  this  world  and  all  that  is  in  it,  he  faid  of  it  all, 
 that  it  was  very  good.  Gen.  i.  31.  And  the  apoftle  fays, 
 ihsit  every  creature  of  God  is  good.  I  Tim.  iv.  4.  They 
 are  good  in  themfelves,  being  the  good  creatures  of 
 God ;  the  efFefts  of  his  power,  and  fruits  of  his  good- 
 fiefs.     And  as  they  are  good  in  themfelves^  fo  they  are 
 
 good 
 
for  Things  that  CA^fNOT  satisfy.  40 
 
 good  in  their  ufe.  A  good  improvement  may  be  made 
 of  them.  They  may  be  improved  to  the  honour  and 
 glory  of  God,  to  the  benefit  of  others,  and  to  our  ov^n 
 temporal  and  eternal  welfare.  They  are  not  therefore  to 
 be  flighted  or  difefteemed.  Yet  however,  they  are  nnc 
 fuch  good  things  as  can  give  life  and  fatisfa6lion  to  the 
 foul.  For  they  want  thofe  properties  which  are  abfo- 
 Jutely  necefTary    to  their  being  fo.     Particularly, 
 
 1.  They  are  not  a  fuitable  good.  The  foul  cannoc 
 jive  upon,  or  be  fatisfied  with  any  thing,  but  what  is  fuit- 
 able to  it.  If  it  fuits  not  the  nature  of  the  foul,  it  cannoc 
 promote  the  life  of  it,  or  give  fatisfadion  to  it.  Now  the 
 good  things  of  this  world  arc  not  fuitable  to  the  nature  of 
 the  foul.  For  thefe  things  arc  corporeal,  but  the 
 foul  is  a  fpi ritual  being.  Theie  outward  creature-bleffingi 
 are  indeed  fuitable  to  olt  bodies,  and  therefore  proper  in 
 their  nature,  to  fupport  bodily  life,  and  to  iatisfy  the  appe- 
 tites of  the  body.  Pfal.  ciii.  5.  Vyho  fatisfieth  thy  mouth 
 'ivith good  things.  But  they  cannot  nourifh  and  fatisfy  the 
 foul,  which  is  a  fpirit.  Nothing  can  do  this,  but  that 
 which  is  fpiritual.  A  created  fpirir,  fuch  as  the  foul  of 
 man  is,  can  find  life  and  contentment  in  no  objeds  01* 
 blefTing^  but  fpiritual  ones.  Ail  carnal,  earthly  things, 
 are  but  hufks  for  a  foul  to  feed  on.  They  are  dry,  infipid 
 things;,,  which  have  not  the  lead  foul  ftrengthening,  ioul- 
 refrefhing,  or  comforting  vertue  in  them. 
 
 2  They  are  not  a  proportionahle  good.  Nothing  can 
 enliven  or  fatisfy  the  fuul,  but  wha«-,  in  proportion,  is  fu- 
 perior  to  the  foul,  at  leafl  equal  to  ir.  It  muft  be  forne- 
 thing  that  is  better  than  the  fbul,  or  at  Jeafl  as  good  as 
 the  foul.  But  now,  as  for  the  good  things  of  this  World, 
 they  are,  in  excellency,  far  inferior  to  the  foul.  The  foui 
 of  man  is  a  much  more  nobie  and  excellent  being,  than 
 they  are.  A  fingle  foul  is  indeed  of  far  more  worth  and 
 value,  than  ail  the  thing";  of  this  world  taken  together. 
 Matth.  xvi.  26.  Vl^hatis  a  man  profited,  if  be  fkall  gain 
 the  whole  worlds  and  lofe  his  own  foul  ?  or,  what  floail  a 
 tnan  grjc  in  txchange  for  his  foul?  Ali  the  riches,  honour^ 
 
 E  delights 
 
50    ^he  Unreasonableness  of  labouring 
 
 delights  and  enjoyments  of  this  world,  are  not  worth  one 
 foul.  He  makes  a  lofing  bargain, that  exchanges  his  foul  for 
 the  whole  world,  if  it  were  pofTible  to  be  obtained.  The 
 gain  of  the  whole  world  cannot  compen face  for  the  lofsof 
 the  foul.  Nor  is  this  whole  world  a  fufficient  ranfom,  to 
 purchafe  the  redemption  of  a  fouL  Something  infinitely 
 more  excellent  than  all  the  world,  was  laid  down  as  a  ran- 
 fom price  for  it,  even  the  precious  life  of  the  Son  of  God, 
 fT//.  ii.  14.  Who  gave  him  [elf  for  us,  that  he  might  redeem 
 us  from  all  iniquity,  i  Pet.  i.  18,  19.  For  a/much  as  ye 
 know^  that  ye  were  not  redeemed  with  corruptible  things ,  as 
 filver  and  gold,  hut  with  the  precious  blood  of  Chriji  as  of  a 
 Lamb  without  hlemifh  and  without  fpot. 
 
 3.  They  are  not  a  fufficient  good.  Nothing  can  put 
 Jife  into  the  foul,  and  afford  fatisfadion  to  it,  but  that 
 which  is  every  way  fufficient  to  fupply  all  its  wants,  and 
 anfwer  all  its  defircs.  If  it  bedeftitute  of  that  good,  which 
 the  Soul  needs  and  craves,  it  cannot  uphold  the  life  of  the 
 foul,  or  give  contentment  to  it.  Now,  as  for  the  things 
 of  this  world,  they  are  utterly  infufHcient  to  relieve  the 
 necefiliies,  and  fulfil  the  defires  of  the  foul.  They  are 
 cifterns,  broken  cifterns,  which  can  hold  no  foul  re fre fil- 
 ing and  reviving  waters.  Indeed,  the  men  of  the  world 
 do  exped  all  happinefs,  buih  for  foul  and  body,  out  of 
 their  worldly  enjoyments.  Hence  they  truft  in  their 
 wealth,  and  boaft  themfelves  in  the  multitude  of  their 
 riches^  Pfal.  xlix.  6.  They  make  them  the  objedt  of  their 
 flay,  confidence  and  boafcing.  Yet  the  world  is  but  an 
 empty  wtSd,  from  whence  no  fupplies  can  be  drawn  for 
 ihQ  foul.      Confider  here, 
 
 I.  All  the  world  cannot  remove  thofe  burdens,  which 
 lie  upon  the  foul. — There  is  a  burden  of  guilt  on  the  fouJ, 
 which  all  the  world  cannot  take  away.  All  the  wealth 
 of  the  world,  cannot  procure  the  pardon  of  fin.  It  can- 
 not quiet  the  clamours  of  a  guilty  and  accufing  confcience« 
 In  the  midfl  of  the  greaieft  abundance,the  ungodly  finner 
 is  exercifcd  with  terrors  of  confcience,  which  he  cannot 
 wholly  rid  himfelf  of.     Ths   moft  flouriihing  outward 
 
 profpcrity 
 
for  TkIx'^gs  thai  cannot  satisfy."  51 
 
 profperity  cannot  give  Inward  peace  of  confcience.  Whea 
 David  was  under  guile,  2II.  the  wealth  of  his  kingdom 
 could  not  prevent  his  being  terrified  by  his  confcience, 
 Pfal,  xxxli.— Again,  there  is  a  hurden  of  fears  on  the  foul^ 
 which  all  the  world  cannot  rer^ove.  The  fouls  of  finncrs 
 are  in  danger  of  eternal  damnation  \  and  fooner  or  later 
 they  aie  apprehenfive  hereof.  And  when  they  are  fo,  de- 
 flruvSlion  from  God  cannot  but  be  a  terror  to  them.  They 
 are  filled  with  difmal,  diftrefiing  fears  of  the  wrath  of  the 
 Lord  God  Almighty.  They  fee  it  to  be  a  fearful  thing 
 to  fall  into  the  hands  of  the-  living  God.  And  now  they 
 find  ail  the  things  of  this  world  to  be  miferable  comfor^ 
 ters,  phyficians  of  no  value,  that  cannot  afford  relief  to 
 them  under  their  foie  difappolntments.  None  of  all 
 thefe  things  can  flielter  them  from  the  wrath  of  God,  or 
 fave  them  fron'i  the  damnation  of  hell.  huk.  xvi.  22,  23. 
 ^he  rich  men  died  alfo  and  was  buried  ;  and  in  hell  he  lift  up 
 his  eyes,  being  in  torments. 
 
 2.  Again,  all  the  world  cannot  r^<?r^  to  the  foi:!,  the 
 good  it  has  lofl  and  ftands  in  need  of,  I  mean,  the  favour 
 and  image  of  God.— It  cannot  refiore  m.an  to  tht  favour 
 of  God.  Man  at  firfb  was  interefled  in  the  fwect  favour 
 of  God  his  maker.  But  by  his  finning  againll  God,  he 
 caft  himfelf  out  of  the  favour  of  God.  Hence  he  is  faid 
 to  hide  himfelf  from  God,  dreading  his  prefence,  as  being 
 a  God,  whole  friend fhip  he  had  loft,  and  whofe  anger  he 
 had  incurred.  So  that  all  men  in  their  natural  eflate  arc 
 out  of  the  divine  favour.  Nov/  all  this  world  cannot  re- 
 cover the  favour  of  God  for  them.  Riches  may  procure 
 for  us  the  favour  and  friend fliip  of  men  ;  hence  that,  Prov. 
 xiv.  20.  The  rich  hath  many  friends  :  but  they  cannoc 
 obtain  for  us  the  favour  and  friendlliip  of  God.  None 
 of  all  thefe  things  can  reconcile  us  to  God,  and  caufe  him. 
 to  be  at  peace,  v/ich  us.  I'houhods  of  rams,  and  ten 
 thoufands  of  rivers  of  oyl,  will  nor  pieaK:  or  pacify  him, 
 Mic.  vi.  6.  As  the  greatefl  abundance  of  worldly  good 
 things,  are  no  evidences  of  God's  fpecial  favour  ;  fo  nei- 
 ther arc  they  fufficienc  means  to  obcain  it.  Nay,  by 
 E  7.  ihem. 
 
£2         The  Unreasonableness  of  labouring 
 
 them,  men  are,  for  the  mod  part,  more  alienated  frosTi 
 Gcd,  and  carried  further  out  of  the  reach  of  his  favour, 
 /.gain,  the  things  of  this  world  cannot  rcfiore  man  to  the 
 image  of  God.,  Man  was  at  firft  made  after  the  image 
 of  God,  in  knowledge,  righreoufnefs,  and  true  holintfs. 
 But  by  the  fall  he  Icll  the  divine  image.  Now  the  things 
 of  this  world  cannot  procure  a  reiloration  of  this  image, 
 nor  can  they  by  any  means  woik  it  in  men.  They  do 
 roc  make  men  more  knowing  and  wife,  holy  and  good  j 
 bur  are  oftentimes  an  occafion  of  men's  being  miore  ig- 
 norant and  unacquainted  with  God,  and  more  vile  and 
 vicious,  thanotherwife  they  would  havebfen.  Prov.  xxx. 
 S,  Q,  Give  me  not  riches^  kfi  I  be  fillip  and  deny  ihee^  and 
 jay^iVho  is  the  Lord? — Thus  for  the  /.^/>y/ thing,  iliewing 
 that  the  things  of  this  world  are  not  a  fufFicient  good. 
 
 4.  They  are  not  an  eternal  good.  Nothing  can  fatisfy 
 the  foul,  or  make  it  happy,  but  that  which  is  everlaffingly 
 good,  ^ox^  rhe  foul  or  man  is  an  immiortal  being.  It  15 
 a  fpirit,  and  fo  cannot  die,  but  lives  for  ever.  That  there- 
 fore whic^h  is  not  of  eternal  duration,  and  eternally  good, 
 cannot  inftate  the  foul  in  a  life  of  happinefs,  and  tcrm/i- 
 nate  its  defires  unto  full  fatisfa6tion.  Now,  as  for  the 
 things  of  this  world,  they  are  nor  a  permanent  and  ever- 
 abiding  good:  They  are  mutable,  and  unconifant,  and 
 periiliing  things.  Joh.  vi.  27.  Labour  not'  for  the  meat 
 irhich  perifjjeih^  but  for  that  ivhich  endurelh  to  eternal  life. 
 T  he  things  of  this  world  may  very  quickly  leave  us.  They 
 many  timies  fodo,  being  in  a  little  while  taken  away  from 
 ijs,  by  one  unforefeen  providence  or  other,  as  in  the  cafe  cf 
 Job.  Riehes^  often t;mes,  make  to  themfelves  wings ^  they  fly 
 away  as  an  eagle  tcjvards  heaven^  Prov.  xxiii.  5. — Or^ 
 if  the  things  of  th.is  world  do  not  quickly  leave  us, 
 yet  we  fiiali  quickly  leave  them.  We  mull  certainly  die 
 within  a  linle  v/liile  ;  and  when  we  do,  all  thefe  things 
 mufl  be  left  behind  us.  When  God  requiics  our  fouls  by 
 death,  the  tilings  we  now  have,  will  no  longer  be  curs, 
 vvhofe  fcever  they  be.  fVe  brought  nothing  into  this  world 
 w'lih  us,  and  it   is  certain^  we  (hall  carry   nothing  away^ 
 
 I  Tim. 
 
for  Things  that  cannot  satisfv.'  53 
 
 I  Tim.  vi.  7.  Not  the  lead  of  all  our  good  things  fhall 
 we  carry  with  us  :  But  go  naked  out  of  this  world,  as  we 
 came  into  it,  Ecclef.  v.  15.  Here  we  found  thtfe  things, 
 and  here  we  mufl:  leave  them  :  and  how  foon  we  niufb 
 do  lb,  is  utterly  unknown  to  us.  When  we  are  promi- 
 fing  ourfelvesa  long  enjoyfnent  of  thefe  things,  God  may 
 iii  a  moment  fnatcli  us  away  from  them.  And  when  our 
 fpirics  depart  out  of  this  world  into  the  other,  none  of 
 thefe  good  things  iLall  accompany  them.  But  then  they 
 cake  an  eternal  farcwel  of  them  all.  Thefe  things  then 
 cannot  contlitute  an  hrjppincfs  for,  or  give  full  fatisfa6lion 
 to,  an  immortal,  everliving  foul.  Nothing  can  i\o  this, 
 but  what  is  commenfurate  with  the  foul  in  duration.  Jf  it 
 endure  not  to  eternal  life,  fo  as  to  niakc  happy  for  ever, 
 it  cannot  farisfy  a  foul,  whofe  exigence  will  be  endlefsj 
 and  whofe  deiires  reach  forth  after  an  eternity  of  bltrfTed- 
 hefs.  O  then  let  us  not  content  ourfelves  with  thofe 
 things  which  are  good  only  for  a  feafon,  as  are  all  the 
 things  cf  this  world.  They  are  but  a  tranfient  and  tem- 
 porary good,  whofe  enjoyment  is  limited  to  this  prefenC 
 fhort  life.  But  let  us  be  concerned  that  we  be  polfelurd 
 of  durable  riches,  which  will  go  v/ith  us  into  the  other 
 world,  and  abide  with  us  in  that  world,  and  bring  us  to 
 the  eternal  enjoyment  of  God, the  chief  good,  and  infinite 
 fountain  of  living  water.  Now  thefe  riches  are  the  righ- 
 teoufnefs  of  Jefus  Chrift,  and  the  graces  of  his  holy  fpirit, 
 putting  themfelves  forth  in  all  good  works.  If  we  are 
 clothed  with  the  robe  of  Chrift's  righteoufnefs,  we  fhall 
 not  be  found  naked,  at  death,  nor  after  death,  foas  to  be 
 cxpofed  to  the  wrath  of  God.  That  garment  oF  his 
 will  fecure  us  from  deferved  wrath,  and  commend  us  to 
 the  everlafling  favour  of  God.  And  if  we  are  adorned 
 with  the  graces  of  Chrift  and  the  good  fruits  thereof,  thefe 
 will  go  with  us,  and  follow  us,  and  abide  with  us  in  the 
 other  world,  and  be  made  pcrfc6l  in  compleat  and  eternal 
 blefTirdnefs.  Rev.  xiv.  13.  Blejfed  are  the  dead,  wbicb  die 
 in  the  Lord^  interefted  in  Chnft  and  his  righteoufnefs  : 
 ii;^y  reji  from  their  labour Sy  and  their  works,  good  and 
 E  3  holy 
 
5^4        ^^  Unreasonableness  of  labouring 
 
 holy  works,  proceeding  from  true  grace  in  the  heart,  da 
 follow  them^  accompany  them  into  God's  prcfence,  and 
 receive  a  reward  of  everlafting  glory.  So  again,  in  Rom, 
 vi.  22.  But  now  being  made  free  from  fm^  and  he  come 
 fervanis  to  God,  ye  have  your  fruit  unto  hQlinf^fs],  and  the 
 end  everlafiing  Itf e.-^Thushr  the  firft  head. 
 
 2.  Though  the  good  things  of  this  v/orid  cannot  afford 
 life  and  fatisfadion  to  men's  fbulF,  yet  worldly  n'len  do  lay 
 cut  their  labour  for  thefe  things.  There  is  a  two  fold  la^ 
 hour  of  man,  vix.  the  labour  of  the  mind^  and  the  Jabour 
 cf  the  body.  Now  worldly-minded  men  do  fpend  both 
 thefe  labours  for  the  things  of  this  v/orld.  Their  minds 
 are  employed  in  multiplied  thoughts,  projedions  and  con- 
 trivances, about  gaining,  increafing,  and  keeping  fhe 
 things  of  this  world.  Their  bodies  are  employed  in  going 
 to  and  fro,  in  toiling  and  fweating,  to  get  the  v/orld. 
 This  is  the  great  bufmefs  and  labour  of  their  lives.— -But 
 that  we  may  more  clearly  perceive  what  labouring  for  the 
 -world  it  is,  that  is  here  condemned,  I  would  diftinguifh 
 hsre  ;  and  f^y, 
 
 I.  There  is  a  labouring  for  the  things  of  this  world, 
 Vi  hich  is  lawful  and  required.  It  is  the  duty  of  every 
 man,  to  have  fome  honed  calling  or  trade,  v^hereby  to  gain 
 a  livelihood.  Adam,  in  innocency,  had  an  occupation  ap- 
 pointed to  him.  He  was  to  drefs  and  keep  the  garden  of 
 Eden,  Gen.  ii.  15.  Abel  was  a  keeper  of  JJoeep,  arid  Cain 
 a  tiller  cf  the  ground^  Gen.  iv.  2.  Even  our  Lord  him- 
 felf  worked  at  a  trade,  till  he  entred  on  his  publick  mi- 
 niftry.  And  whatever  calling  men  are  of,  therein  they 
 fhouid  be  diligent.  God  allows  men  u%  days  in  the  week 
 for  this  end,  that  they  might  labour,  and  follow  their  par- 
 ticular employments  with  diligence.  Eph  iv.  28.  Let 
 him  that  fiole,  fieal  no  r/icre  ;  but  rather  let  him  labcur^ 
 ivorking  ivith  his  ha:ids  the  thing  which  is  good,  that  he 
 may  have  to  give  to  ^  him  thai  luedeth.  Men  mufl  labour 
 fo  as  to  be  able  to  niaintain  them]  elves,  and  relieve  v  I  hers, 
 Induflry  is  lo  where  blamed  in  the  fcriptures,  but  com.« 
 mendcd  and  commanded.     On  the  ether  hand,  idlenels 
 
 is 
 
for  Things  that  cannot  satisfy.  c^^ 
 
 is  mod  (harply  and  feverely  reproved.  2  ^heff.  ili.  lo,  ir. 
 'This  we  commanded  you ^  that  if  any  would  not  tucrk^  neither 
 Jhould  he  eat.  For  we  hear.,  that  there  are  feme  which  walk 
 among  you  diforderly,  working  not  at  all.  Sloth  and  idJe- 
 ncfs  is  in  itfclf  a  lin,  and  lays  men  open  to  temptations 
 to  manifold  fins.  Whereas,  diligence  in  our  particular 
 callings,  keeps  out  of  the  way  of  much  temptation,  and 
 is  a  preventive  of  much  fin.  it  is  then  a  duty  incum- 
 bent on  a!I  men,  to  be  diligently  employed  in  their  law- 
 ful callings,  that  they  may,  by  the  blcfiing  of  God,  pro- 
 cure to  themfelves  a  competency  of  the  good  things  of 
 this  world.  And  v/hen  they  do  thus  labour  in  their  cal- 
 lings, out  of  refpefl  to  the  command  of  God  requiring 
 them  fo  to  do,  :hat  very  labour  is  a  ferving  God,  and 
 an  acceptable  obedience  to  God. 
 
 2.  There -is  a  labouring  for  the  things  of  this  world, 
 which  is  unlawful  and  forbidden^  This  is  that  expence 
 of  labour,  which  is  condemned  in  the  text:  And  men 
 are  thus  guilty  three  v/ays. 
 
 I.  When  men  labour  for  the  things  of  this  world  in 
 a  way  of  difhonejly.  In  our  1-bouring  for  this  world, 
 we  fiiould  ufe  only  lawful  and  allowed  means.  Such  me- 
 thods as  God  direfls  to,  and  approves  of  in  his  word,  are 
 f^ritftly  to  be  attended,  in  our  diligence  for  gaining  the 
 world.  Yet  worldly  minded  men  do  oftentimes  betake 
 themfelves  to  finful  courfes,  in  their  purfuic  of  worldly- 
 good  things.  Some  there  be,  who  fcarce  (lick  at  any  fins 
 to  get  the  world.  Opprefiion,  theft,  forgery,  perjury, 
 murder,  and  the  moft  execrable  vilainies  are  perpetrated 
 for  worldly  gain.  But  others,  though  they  will  not  pro- 
 ceed to  fuch  flagrant  abominations  for  the  fake  of  this 
 world,  yet  hov/ever,  they  will  cheat,  defraud,  over-reach, 
 that  they  may  compafs  the  v/orld.  Opportunities  for 
 thus  doing,  they  feek,  and  watch  for,  and  embrace  when- 
 ever they  offer  themfelves. 
 
 2.  When  men  labour  for   the  things   of  this    world 
 
 ukmcderately.     Chriftians   in    the  purfuit   of  this  world, 
 
 Tnould  let  their  moderation  be  knov/n  to  all  men.    Their 
 
 E  A  defires 
 
5^         The  Unreasonableness  of  labouring 
 
 defines  after  it,  and  labour  for  it,  ought  to  be  moderatSt 
 Yet  however,  worldly  minded  men  are  oftentimes  im^ 
 moderate  in  their  labours  for  the  world.  Though  they 
 may  not  ufe  unlawful  v^ays  for  gaining  the  world,  ye$ 
 they  arc  over- laborious  for  it  in  lawful  ways.  They  fpend 
 too  much  time^  and  iirength,  and  pains,  in  following 
 their  worldly  bufinefs.  And  then  they  do  fo,  when  they 
 ordinarily  omi^  duties  of  piety  towards  God,  that  they 
 may  have  more  leifure  to  labour  for  the  world.  Thus 
 many  perfons  will  cuftomarily  negle<5l  fecret  prayer,  fa- 
 mily-prayer, and  opportunities  for.  joining  in  the  publick 
 worlhip  of  God,  that  fo  they  may  have  more  time  to 
 follow  the  vyorld.  Such  then  as  wholly  neglect  duties 
 ©f  religion,  or  feldom  perform  them,  or  hurry  them  over 
 after  a  carelefs  and  flighty  manner,  from  an  eager  defire 
 of  engaging  in  worldly  affairs,  are  immoderate  in  their 
 labours  for  the  world.  Yea,  fuch  as  toil  about,  the  world 
 i^o  liich  a  degree^  as  to  render  themlelves  unfit  for  duties 
 of  piety,  through  wearinefs  of  the  body,  do  laboar  irn- 
 ^riOJerately    for    the  world, 
 
 3,  When  mea  labour  for  the  things  of  this  world 
 ultimately.  Our  labouring  for  this  world,  fliould  be  always 
 fubordinated  to  the  glory  of  God,  as  the  laft  and  chief 
 t\\6  thereof.  We  fhould  feek  worldly  good  things  with 
 -i.  fincere  intention  to  honour  God  therewith,  and  that  we 
 may  be  more  capacitated  to  ftrve  God,  and  to  do  good. 
 That's  the>  rule,  prefcribed  to  us,  r  Cor.  x.  31.  Whe- 
 ther ye,ea}  or  drink,  or  whatfoe^er  ye  do^  do  all  ^^  ^^^  ^/^r^ 
 t^f  God,  Yet  however,  worldly  minded  perfons  do  not 
 propound  this  as  their  great  end  in  feeking  the  world. 
 They  purfue  the  world  for  icfelf  and  for  its  own  fake, 
 looking  no  higher  or  further,  ii^ut  are  taken  with  the  glit- 
 tering glory  of  the  world  ar;xl  tl;e  things  oi  it.  They 
 account  the  world  their  chitl  happinefs,  and  fo  fet  their 
 hforts  upon  it.  Though  it  be  but  an  inferior  good,  and 
 the  loweft  kind  of  good,  that  man  is  capable  of  enjoying, 
 Ti^t  they  efleem  it  the  heft  good,  and  reckon  themfelves 
 happy  in   the  fruition  of  ir.     And  accordingly  their  la- 
 
 booj 
 
for  Things  that  cannot  satisfy.  57 
 
 bour  for  the  world  terminates  in  the  world  itfeif ;  fo  as  that 
 if  they  can  get  the  world,  they  have  attained  the  utmoft 
 end  which  they  aimed  at. 
 
 Thus  much  may  fuffice  for  the  firfi  fcrt  of  Perfons, 
 who  lay  out  their  labour  for  that  which  cannot  afford  life 
 and  fatisfaftion  to  their  fouls,  even,  worldly-minded  per- 
 fons. 1  now  proceed  to  the  other  (brt. 
 •  [2.]  Then,  felf  righteous  perfons  do  lay  out  their  labour 
 for  that  which  cannot  afford  life  or  fatisfadlion  to  their 
 fouls. — As  worldly  minded  perfons  come  not  to  Chrift 
 for  foul  life  and  fatisfACtion,  bccaufe  they  think  they  can 
 find  this  in  the  world  •,  fo  (elf  righteous  perfons  come 
 not  to  Chrifl:  for  foul  life  and  fatisfadion,  becaufe  they 
 imagine  they  can  find  this  in  themfelyes.  They  fup- 
 pofe,  they  can  themfelves  workout  a  righteoufnefs  of  their 
 own,  which  is  fufficient  to  fecure  the  life  of  their  foulr, 
 and  to  yield  facisfaflion  and  contentment  to  therii.  A 
 perfonal  righteoufnefs  is  what  they  build  their  hopes  of 
 juflificacion  and  eternal  life  upon.  But  this  righteouf- 
 nefs will  bring  neither  life  nor  peace  to  their  fouls.  Un- 
 der two  particulars  this  may  be  difl:in£lly  handled. 
 
 I.  Self-righteous  perfons  do  lay  out  their  labour  for  a 
 perfonal  righteoufnefs. — They  firive  to  eflablifb  a  righte- 
 oufnefs of  their  own  \  as  the  Apoftle  f peaks  of  the  felf- 
 righteous  Jews.,  Rom.  x.  3.  They  affeded  a  righteouf- 
 nefs of  their  own  works,  proudly  rejedling  the  righteouf- 
 nefs of  Chrifl:  offered  to  them,  and  refufing  to  fubmic 
 thereunto. — Now  there  is  a  threefold  perfonal  righteouf- 
 nefs, one,  or  other,  or  all  of  which  fclf  righteous  perfons 
 lay  out  their  labour  for.       As, 
 
 I.  A  righteoufnefs confifting  in  fuperftitious  ohfervan- 
 ces. — Some  there  are  who  are  very  ftridl  and  diligent 
 in  obferving  things  enjoined  by  men,  bur  uncommanded 
 of  God.  Human  traditions  and  inventions  they  are  moft 
 zealous  obfervers  of  •,  as  in  the  church  of /^^Wc".  Thus 
 i\.t  Scribes  and  P bar i fees ^  were  exceeding  pundual  in  the 
 obfervance  of  the  traditions  of  the  elders,  and  placed  a 
 2.-c3t  deal  of  confidence  in  this  their  fuperflitious  righ- 
 teoufnefs. 
 
50        ^he  Unreasonableness  of  labouring 
 
 ttouCntfs.  Mark  vii.  3,4.  For  the  Phari fees ^  and  all  the 
 Jews,  eiccepithey  wajh  their  hands  oft,  eat  not  \  holding  the 
 tradition  of  the  elders,  their  fore- fathers  the  governors  of 
 the  church.     And  whe?j  they  come  from  the  market,  where 
 they  convene  with   all  forts  of  perfons,  except  they  wafh^ 
 for  fear  they  had  been  deFaled  by  the  touch  ol  any  perfon 
 or   thing,  thsy  eat  not.     And  many  other  things  there  be 
 which  they  have  received  to  bold',  i.  e.  which  they    think 
 themfelves  bound  to  obferve,  as  the  wafJoing  of  cups,  and 
 fots,  brazen  veffels,  and  of  tables.     In  thefe  faperftitious 
 pradices   they  placed  much  of  their  religion.     And   fo 
 fond  were  they  of  thefe  things,  and  laid    fo  great  ftrefs 
 upon  them,  as  that  they  were  highly  difpleafed  v/ith  the 
 difciples  of  Chrifl  for  not   attending  them.  Matth,  xv. 
 I,  2.  Then  came  tojefus.  Scribes  and  Pharifees  which  were 
 ^f  Jerufalem,  faying,  Why  do  thy  difciples  tranfgrefs  the  ira- 
 dition  of  the  elders  ?  for  they  wafh  not  their  hands,  when 
 they  eat  bread.     In    thefe  things  which  were  not  the  in- 
 Hitutions  of  God,  but  the  inventions  of  men,   they  wer§ 
 very  laborious  and  circumfpe6l. 
 
 p..  A  righteoufnefs  confiding  in  the  performance  of 
 the  external  duties  of  />/>/v.— -Some  ihtro:  are,  who  labour 
 2iiuch  in  outward  duties  of  religion  and  v^oriLip  ;  the 
 duties  of  the  firft  table  of  the  law.  They  pray  daily, 
 shey  read  and  hear  the  word  of  God,  they  attend  con- 
 flantly  on  the  publick  worfhip  of  God,  they  fit  dowa 
 at  the  table  of  the  Lord  on  all  cccafion?,  and  fuch  religi- 
 oufnefs  they  look  upon  as  furficient  to  fave  them.  "  I'hus 
 uhe  Scribes  and  Pharifees  were  very  pun6lual  and  frequent 
 in  the  performance  of  religious  duties.  It  was  ufual  for 
 them  to  make  long  prayers,  and  to  be  much  in  the  ex- 
 ternal pradice  of  this  duty,  Matth.  xxiii.  14.  They 
 ^ere  alfo  very  flrift  in  the  outward  fandification  of  the 
 fabbath.  They  frequented  the  fynagogues,  or  places 
 for  publick  worOiip.  Yea,  they  were  much  in  the  dif- 
 charge  of  the  extraordinary  duties  of  religion,  as  fading  : 
 Jjik.  xviii.  12.  /  fafi  twice  a  week.  And  becaufe  they 
 hid  fjc h  a  form  of  godlinefsj  and  were  fo  fcemingly  re- 
 '       '  ligloUS 
 
for  Things  that  cannot  satisfy.  5^ 
 
 ligious  towards  God,  they  hoped  this  would  juftify  and 
 fave  them.  And  hence  fuch  perfons  are  apt  to  complain 
 of  God  himfelf,  if  he  take  not  fuch  notice  of  their  religi^ 
 ous  duties  as  they  expefl  he  fhould.  Ifai.  Iviii.  3.  Where- 
 fore have  we  fafted^  J^y  ihcy^  and  thoufeeli   not  I 
 
 3.  A  rightcoiifnefs  confifting  in  the  difcharge  of  w^r^^ 
 duties  towards  theirneighbcurs  andthemfehes. — Some  per- 
 fons, though  they  be  not  fo  ftricfl  in  the  obfervatioa  of 
 the  firfl:  table  of  the  law,  yet  arc  very  careful  to  obferve 
 the  duties  of  the  fecond  table.  They  carry  it  dutifully 
 toward  their  fuperior?,  paying  to  them  that  outward  ho- 
 nour and  refped  which  is  their  due  :  they  are  nierciful 
 and  charitable,  relieving  the  poor  and  needy  :  they  are 
 juH:  in  their  dealings,  doing  wrong  to  no  man  :  they  are 
 chafte  and  modeft  in  their  fpeech  and  behaviour :  the/ 
 are  fobcr  and  temperate  in  the  ufe  of  God's  creatures. 
 Now,  becaufe  they  lead  fuch  moral  live?,  they  hope,  oa 
 the  account  thereof,  to  be  juftified  and  faved.  Such  a 
 one,  the  young  man  that  came  to  Chriil  to  know  what 
 he  might  do  to  inherit  eternal  life,  ftems  to  have  been. 
 Mark  X.  19,  20.  Thou  knew  eft  the  comr,7nndments^Do  not 
 commt  adultery,  do  not  kill^  do  not  fteal\  do  not  bear  falfe 
 witneJSy  do  net  defraud^  honour  thy  father  and  mother.  And 
 he  anfwered  and  fa'id  unto  him^  Mafter^  all  thefe  have  I 
 obferved  from  my  youth, — Thus  for  the  firft  thing. 
 
 2.  This  perfonal  righteoufnefs,  which  felf  righteous  per- 
 fons lay  out  their  labour  for,  cannot  cfford  life  or  fait:- 
 faSlion  to  their  fouls.  It  is  altogether  infufHcient  there- 
 unto.    For, 
 
 I.  It  z^Vi^oi  remove  the  fentence  of  death  from  their 
 fouls.  All  men  are  guiky  of  fin  ;  and  being  fo,  they  are 
 condemned  to  die,  by  the  righteous  law  of  God.  The 
 ''^ages  due  to  fm  is  <^f<2/,^,  temporal  and  eternal.  Rom.  vi. 
 23.  The  lead  fin  brings  us  under  the  curfe  of  the  law. 
 Gal.  iii.  10.  Cur  fed  is  every  one  thai  continueth  not.,  in  all 
 things  written  in  the  book  of  the  law.,  to  do  them.  Now, 
 no  perfonal  righteoufnefs  of  any  man,  can  fatisfy  the  law 
 lOr  his  fins,  and  free  him   from  the  curfe   thereof.     For 
 
 the 
 
60  "ihe   UNREASONABLENESS    0,f  LABOURING 
 
 the  beft  that  men  can  do,  is  no  more  than  prefent  dt5- 
 ty,  and  fo  cannot  anfwfr  for  pad  fins.  If  God  then  en- 
 ter into  judgment  with  the  beft  of  men,  and  proceed 
 with  them  upon  their  own  righteoufnefs,  they  cannot  be 
 juftified  in  his  fight.  PJal.  cvXm.  2.  If  God  markiniquity? 
 hone  can  fiand  before  him.  FfaL  cxxx.  3. 
 
 2.  It  cannot  entitle  their  fouls  to  eternal  life.  The 
 beft  righteoufnefs  of  man's  own,  cannot  give  him  a  juft 
 claim  to  eternal  life.  It  does  not  deferve  it,  is  not  worthy 
 of  it.  Suppofing  a  man  could  do  all  that  is  com- 
 manded, he  would  be  but  an  unprofitable  fervant,  who 
 has  done  no  more  than  his  duty  ;  and  fo  could  notchai- 
 ienge  the  reward  of  cverlafling  life.  Luk.  xvii.   jo. 
 
 Thus  for  the  firft  Propofition,  {hewing  that  fome  there 
 be  who  lay  out  their  labour  on  fuch  things  which  cannoc 
 afford  life  and  fatisfaflion  to  the  foul.    « 
 
 Prop.  II.  They  acf  moft  unreafonahlyy  who  do  thus  lay 
 out  their  labour  for  that  which  cannot  afford  life  and  fa- 
 tisfadion  to  their  fouls. — This  may  be  demonflrated  with 
 refpedl  to  the  two  forts  of  perfons  before- mentioned,, 
 "Wherefore, 
 
 [i.]  lVorldly-7mftded  perfom  2idi  mreafonably^  in  laying 
 r;ur  their  labour  for  the  things  of  this  world. — If  we  hy 
 nfide  the  confideration  of  the  infufficiency  of  the  good 
 things  of  this  world,  10  conftitute  an  happinefs  for  the 
 io\)\  ;  yet  there  are  other  conllderations,  which  fliew  the 
 unreafonablencfs  of  fpending  our  labour  for  them.  Ex,  gr. 
 
 1.  Men  are  not  certain  to  obtain  them,  by  all  their  la- 
 bour for  them.  Let  men  projefl,  contrive,  toil  and  la- 
 bour as  much  as  ^hey  will,  to  gain  this  world,  yet  they 
 have  no  certainty  of  gaining  it.  All  their  labour  may^ 
 and  oftentimes  does,  prove  in  vain.  And  is  it  not  un- 
 jcafonablf,  for  men  to  fpend  their  time  and  flrength  in 
 the  purfuit  of  uncertain  fruitions  ?  He  is  moft  unreafon- 
 sble,  that  lays  out  all  his  labour  for  uncertainties,  and  can- 
 not tell  but  that  it  may  in  theifTue  prove  loft  labour.  Bur, 
 
 2.  Men  cannot  hope  long  to  o^joy  them,  if  they  do  ob- 
 *iin  Lhein,.— Syppofe  a  man  gam  ever  fo  much  of  this 
 
 worlds 
 
for  Things  that  cannot  satisfy:  (Si 
 
 world  by  his  labour,  this  he  may  be  fure  of,  that  he  lliall 
 not  enjoy  it  long.  In  a  little  time,  he  mud  be  parted 
 from  it,  and  that  for  ever.  Death,  which  is  near  at  hand 
 to  every  man,  will  carry  him  away  froni  all  his  worldly 
 enjoyments.  And  is  it  not  mod  unreafonable,  to  lay  ouc 
 our  pains  for  that  which  is  of  fuch  fhort  and  uncertain 
 continuance  ?  Where  is  the  wifdom  of  fpendingour  days 
 in  the  purfuit  of  that,  which  it  may  be,  as  foon  as  we 
 have  gotten  it,  will  be  taken  from  us,  or  we  from  that  ? 
 
 3.  While  men  lay  out  their  labour  for  the  world, 
 they  r.egkEl  better  things^  which  they  might  obtain,  and 
 enjov  tor  ever.  There  are  fpirituai  and  eternal  good 
 things,  for  which  if  men  would  lay  out  their  labour,  they 
 might  certainly  obtain.  Their  labour  here  would  not  ht 
 loft  and  in  vain.  But  now,  men  negle<fl  thefe  better 
 things,  while  they  are  fo  hot  and  eager  in  the  purfuit  of 
 the  world.  And  is  it  not  moft  unreafonable,  to  labour 
 for  the  meat  that  perifhes,  and  to  negledl  that  which  en- 
 dureth  to  eternal  life  ?  What  is  this,  but  to  run  after  flia- 
 dows,   and  forfake  fubftance   ? 
 
 O  then,  let  us  take  heed  ofadingthus  unreafonably, 
 in  fetting  our  hearts  upon  this  world  ?  left  we  at  the  laft 
 fee  our  folly  and  mourn,  when  it  is  too  late.  On  the 
 other  hand,  let  us  be  diligent  in  the  purfuit  of  fpirituai 
 and  heavenly  good  things.  In  thus  doing,  we  fhall  llievv 
 ourfelves  wife  for  eternity  and  unto  falvation. 
 
 [2.]  Self  righteous  perfons  do  adt  moft  unreafonahly/\t\ 
 JayFngout  their  labour  for  a  perfonal  righteoufnefs,  that 
 may  juftify  them  unto  eternal  life.  To  labour  after  righ- 
 teoufnefs and  true  holinefs,*  is  indeed  a  moft  reafonable 
 thing.  But  to  labour  after  them  with  an  eye  to  be  jufti- 
 fied  and  faved  on  the  account  thereof,  is  moft  unreafon- 
 able.    For, 
 
 I.  It  is  impojjible  for  men,  by  all  their  labour,  to  attain 
 to  fuch  a  righteoufnefs  of  their  own.  The  Jezvs  of  old 
 endeavoured  after  fuch  a  righteoufnefs,  but  they  could 
 not  obtain  it.  Rom.  ix.  31,  32.  But  Jfrael which  follow- 
 ed after  the  law  of  righteoufnefs ^  or  the  righteoufnefs  of  the 
 
 li//. 
 
62  ^be    Uf^REASON-ABLENfeSS    ^C, 
 
 law,  /.  e.  of  works,  halh  not  attained  to  the  law  of  righ- 
 :30ufnefs,  V/herefore  ?  hecaufe  they  fought  it  not  by  faith^ 
 but  as  it  were  by  the  works  of  the  law.  It  is  abfoltitely 
 impoffible  for  a  finner,  to  work  out  a  rifrhreoufnefs  of  his 
 own,  v/hich  flriould  jufbify  him  in  the  fight  of  the  holy 
 God,  and  obtain  for  him  eternal  life.  For  being  a  finner, 
 whatever  jighteoufnefs  he  may  arrive  unco,  it  cannot 
 juftify  him  from  his  iniquity,  anfwer  for  his  fin,  and  make 
 heaven  his  right  and  doc.  Is  it  not  then  moil  unrcafon- 
 able,  to  lay  out  our  labour  for  that  which  is  not  attainable  ? 
 
 2.  While  men  labour  after  a  righteoufnefs  of  their  own, 
 they  do  refufe  a  letter  right eoufrefs  offered  to  them,  which 
 can  juftify  and  fivc  them,  even  the  righteoufnefs  (Jf  Je- 
 fus  Chrift.  Self  righteous  perfons,  that  truf!:  to  a  righte- 
 oufnefs of  their  own,  do  reject  the  righteoufnefs  of  Jcfus 
 Chrift.  This  was  the  cafe  of  the  fclf- righteous  Jews, 
 Rom.  X.  3.  For  they  being  ignorant  of  the  righteoufnefs  of 
 God^  and  going  about  to  eftablijh  their  own  rightecufnejs^ 
 have  not  Jubmitted  themfelves  unto  the  righteoufnefs  of  God^ 
 i.  e.  that  righteoufnefs  which  God  had  provided  in  Je- 
 fus  Chrift  for  our  juftification..  They  were  conceited  of 
 their  own  righteoufnefs,  and  v;ould  not  fubmit  to  the 
 way  of  juftification  by  the  righteoufnefs  which  Jefus  Chrift 
 wrought  out  for  men.  And  is  it  not  moft  unreafonablej 
 to  refufe  a  righteoufnefs  which  is  every  way  fufficient,  to 
 cover  our  fins,  to  fave  us  from  wrath,  and  to  entitle  us 
 to  eternal  life  ?  •    . 
 
 O  then,  let  us  take  heed  of  erufting  to  any  righteouf- 
 nefs of  our  own,  as  that  which  may  exempt  us  from 
 condemnation,  and  commend  us  to  the  favour  of  Godj^ 
 and  purchafe  for  us  eternal  life.  Let  us  indeed  follow 
 after  holinefs,  and  labour  to  be  fruitful  in  every  good 
 work  :  yet  not  truft  hereto  for  pardon  and  falvaticn.  Buc 
 let  us  embrace  the  righteoufnefs  of  Jefus  Chrift,  accepc 
 of  that  for  our  juftifying  righteoufnefs,  prefent  it  to  God,, 
 and  in  confideration  thereof  expedl  reconciliation  to  him 
 and  eternal  falvation  from  him.  This  v/ay  of  faith  in  Chrift 
 as  the  Lord  our  righteoufnefs,  is  the  way  to  everlafting 
 fife  :  and  they  are  wife,  chat  walk  therciPo  D  i  s  c. 
 
The  great  duty  and  benefit   of  diligently 
 hearke?2ing  to   Christ. 
 
 ^J»  ^  -r  'J^  'h  'J?  f J?  *«?  'Jp  'S?  'J»  •iSi? '{?  'i5?  'J^J"!!!?  'J?  •{<?  4'  "J*  'S?  ^  "v?  "J?  *{?  *$' 
 
 Discourse    IIL 
 
 ISAIAH    LV.    2. 
 
 > — Hearken  diligently  unto  me  ;  eat  ye 
 that  which  is  goody  and  let  your  foul 
 delight  itfelf  in  fatnefs. 
 
 ®S^^'S^'S^S^  N  the  former  part  of  this  verfe,  our  Lord 
 slaclG-d^QolGsfc  Jtfus  Chrill:  blames  finners  for  /pending 
 dMgo^g  I  ^%tfi^  ^^^^^  money  for  that  which  is  not  breads 
 oi^Scd^5dlcdSj  ^"^  ^^^^^  labour  for  that  which  fatisfietb 
 '^$fr'-$fr.'SrMh''$f  ^'^^ '  SinDcrs  might  hereupon  demand, 
 <3r-  -o-  -^  /as  '^  jf  [\^2X  which  v;e  lay  out  money  and  la- 
 bour for,  be  not  true  bread,  nor  foulfatisfying  good^ 
 what  mud  we  do  to  obtain  luch  good  ?  To  this  queftion 
 the  Lord  gives  an  anfwer,  in  our  text,  by  way  of  dirtdlion 
 and  encouragement. 
 
 I.  The  direElion  given  them,  is  in  thofe  words,  Hear- 
 ken  diligently  unto  me  \ — In  hearkening,  hearken  unto  me^  as 
 the  Hebrew  phrafe  is,  which  denotes  intenfe  diligence  in 
 hearkening.  Many  things  arc  herein  implied,  as  may 
 prefently   bz  fhewn. 
 
 2.  The 
 
^4  ^^^  GS.EAT  Duty    and  Benefit 
 
 2.  The  encouragement  given  them,  is  in  thofe  word?^ 
 Eat  ye  that  which  is  good,  and  let  your  foul  delight  it  I  elf 
 in  fatnefs.  If  they  hearken  to  Chrift,  they  fhall  be  made 
 to  eat ^  or  partake  of, -that  which  is  really  good  ;  and  their 
 foul  fhall  bs  made  to  delight  it f elf  in  fatnefs.  This  word 
 fatnefs^  is  ufcd  in  fcripture  to  denote  the  bed,  molt  nou- 
 lifhing  and  delicious  part  of  creatures  fit  for  food.  And 
 therefore  the  fattefl  of  the  fiock  was  to  be  offered  to  God, 
 as  being,  the  befl.  Thus  Ahel  brought  of  i\i^  fir  ft  lings 
 of  his  fiock^  and  of  the  fat  thereof,  for  an  offering  to 
 God.  Gen.  iv.  4.  And  this  being  taken  in  the  text  in  a 
 figurative  fenfe,  it  means  the  bell:  and  choicefl  bleffings, 
 which  fdtisfy  and  delight  the  foul. — Here  two  dodtrints. 
 
 ,1.  Mtn  ought  to  hearken   diligently   unto  J  ejus   ChriJI^ 
 fpedking  to  them. 
 
 2.  Such  as  hearken  diligently  unto  Jefus  Chrift,  /hall 
 he  made  to  partake  of  reaVy  good  and  foul  fat isfying  Blef- 
 Jlngs  r 
 
 DocT.  L  Men  ought  to  hearken  diligenily  unto  Jefus 
 Chriji^  /peaking  to  them. — Under  two  propoiitions,  or 
 fentences  of  truth,  this  Dodrine  may  be  fpoken  to. 
 
 Prop.  I.  Jefus  Chrifl  fpeaks  unto  men. — This  is  implied 
 ;n  the  text.  For,,  hearkening  to  Chfifb,  fuppofes  Tome- 
 thing  fpoken  by  him  to  men.  There  is  a  fpeech  ct  voice 
 of  Chrift,  directed  to  them,  whereunto  they  muft  hear- 
 ken. Such  as  live  under  the  gofpel,  have  Jefus  Chrift 
 fpeaking  to  them.  Prov.  viii.  4.  Unto  you.,  O  men^  L 
 cally  and  my  voice  is  to  the  fons  of  men. — There  are  three 
 ways  efpecially,  in  which  Jefus  Chrift  may  be  faid  to 
 ipeak  to  men. 
 
 I.  In  his  own  perfon.— Thus  Jefus  Chrift  did  fpeak  to 
 men  in  the  days  of  his  humiliation  here  on  the  earth. 
 He  then  converfcd  with  men,  and  went  up  and  down 
 preaching  the  gofpel  of  the  kingdom  of  God  to  them. 
 For  about  the  fpace  of  three  years  and  an  half,  he  exe- 
 cuted the  ofHce  of  a  prophetj»  declaring   with  his  own: 
 
cf  Jill  gently  hearkening  to  Christ.  6^ 
 
 mouth  all  the  wlH  and  counfel  of  God  concerning  the 
 i'dWmou  of  man.  And  after  his  afcenfion  to  heaven/ 
 h.e  from  thence,  in  an  extraordinary  and  miraculous 
 way,  fpake  unto  SavA^  to  his  faying  convi6tion  and  con- 
 verfion  ;  but  this  immediate  v/ay  of  Chrift's  fpeaking 
 to  men,  is  now  ceafed.  Yec  however^,  tie  flill  fpeaks 
 to  men,  in  the  following  ways. 
 
 ,  2.  In  his  -written  word.'—TbQ  fcriptures  are  the  word 
 ff  Chrijt.  Col.  iii.  16.  All  fcripture  is  fo,  efpecially  the 
 tj«^tlrine  of  the  gofpel.  The  written  gofpel,  or.  the 
 fcriptures  of  the  new-tcllamenr,  contain  much  of  whaC 
 Chrift  him felf  fpake,  when  he  was  in  this  world.  And 
 all  of  it  was  written  under  the  infpiraiion  of  his  holy 
 Spirit,  jefus  Chrill  then,  is  the  anchor  of  the  holy  fcrip- 
 tures. 60  that  what  is  therein  fpoken  tomenjis  fpoken 
 to  them  by  Jefus  Chrifl  himfelf.  All  the.  truths  therein 
 revealed,  and  all  the  duties  therein  enjoined,  are  the 
 exprellions  of  his  mind  and  will  concerning  the. things 
 which  he  v/ould  have"  men  to  believe  and  do.  And  in 
 them  he  as  much  fpealis  to  us,  as  if  he  were  perfonaily 
 pre  Tent  with  us,  and  uttered  them  with  his  own 
 mouth.  Wiih  fuch  apprehenflons  we  Hiould  always 
 read  the  fcriptures. 
 
 3.  In  the  miniflry  of  the  av?ri.---The  office  of  the  mi- 
 niiiry  is  not  an  mflitution  of  man,  biit  an. ordinance  of 
 jefus  Chrifl.  Ail  extraordinary  minifterSj^fuch  zs  A- 
 pojiles,  Prophets^  EvangeUjls  ;  and  all  ordinary  minifterF, 
 fuch  as  Paftors  and  Teachers,  are  ib."^  gifts  of  Chrifl  unto 
 his  church.  Eph,  iv.  11.  And  though  extraordinary 
 nniniders  have  ceafed  ;  yec  ordinary  minifters  are  to 
 continue  'till  ChriiVs  fecond  coming.  And  therefore 
 Chrifl:  gave  that  fweet  encouraging  promife  to  his  dif- 
 ciples,  Matth.  xxviii.  20.  Go,  teach  all  nations-'-and  lo^ 
 I  am  with  you  always,  even  to  the  end  of  the  w.rld.  Which 
 Ihows,  that  there  fhould  be  a  fucceflion  in  the  minifl:ry, 
 of  fuch  with  whom  Chrift  would  be,  to  the  end  of  the 
 world.  Now  all  fuch  faithful  minifters  are  the  fervancs 
 and  embafTadors  of  Jefus  Chrift,  who  perf  ^nate  and  re- 
 prefe-iu  hin).     Whaic  vrr  therefore  tliey  fpeak  which  is 
 
 uccordin> 
 
66  'The  great  Duty  and  Benefit 
 
 sccording  to  the  mind  cf  Chrifl,  is  as  if  it  were  fpoken 
 by  Chrift  himfelf.  Chrifl  fpeaks  by  them.  2  Cor.  v.  20. 
 IFe  are  embaffadors  for  Cbrijl,  as  though  Gcd  did  befeech 
 jou  by  uSj,  'Vje  pray  you  in  Chrifl' s  flcad,  he  ye  reconciled  to 
 God,  tVhile  they  keep  to  their  commiffion,  teaching 
 only  fuch  things,  which  Chrill:  has  conlri)anded  men  to 
 obferve,  their  Words  are  the  Words  ot  ChriO:  himfelfc 
 And  therefore  fuch  as  receive  and  hear  them,  are  faid  to 
 receive  and  hear  Christ.  Matth.  x.  40.  and  LuL  x.  i5. 
 Though  they  are  but  earthen  velTcls,  frail  creatures, 
 and  men  fubjedl  to  like  paffions  ?4nd  infirmiries  witli 
 ourfelves,  yet  they  are  ChriiFs  officers,  and  the  words 
 of  truth  fpoken  by  them,  are  to  be  received  as  the  words 
 cf  Chrift  himfelf.  Unto  whomfoever  then  the  word 
 of  ChriR  is  purely  and  faithfully  difpenfed,  unto  them 
 Jefus  Chrill  is  fpeaking,  by  the  mouih  of  his  fervants. 
 
 Prop.  IL  Men  ought  diligently  to  hearken  unto  Jefus 
 Chrifl:  thus  fpeaking  to  them.  Two  things  may  here 
 be  enquired  into. 
 
 Qucji.  I.  What  is  implied  in  men's  hearkening  dili- 
 gently unto  Chrifl  ? 
 
 Jnfj:.  I.  An  heedful  attention  to  what  is  fpoken  by 
 Chrill.  Diligent  hearkeiiing  includes  in  it  attentive- 
 r;efi}.  Thus  it  h  faid  of  Lydiay  that  foe  attended  to  the 
 things  that  vjcre  fpoken  of  Paul.  AtL  xvi.  14.  And  fo 
 n  is  faid  of  the  people^  that  they  were  very  attentive  to 
 hear  Chrift.  Luk.  xix.  4S.  We  lliouid  lend  a  li fining 
 ear  to  the  voice  of  Chrill  in  his  word.  And  therefore 
 we  Ihould  take  heed,  that  we  give  not  way  to  a  ilug° 
 gilh,  drowfy,  Heepy  frame,  which  locks  up  the  fenfe 
 of  hearing.  We  ihould  alfo  watch  againft  a  roving  and 
 wandring  min  dunder  the  preaching  of  the  word  ;  and  noE 
 hi  our  thoughts  run  upon  vain  obje61s,  or  worldly  bufi- 
 neiL'S.  The  devii  will  endeavour  co  bufv  cur  minds  a- 
 bouc  other  matters,  and  fo  take  them  olF  from  a  due 
 accention  unto  the  things  that  are  fpoken  to  us  from  the 
 Lord.  If  we  are  not  watchful  over  our  hearts,  Satari 
 wiii  foon  fJi  them  with  a  variety  and  multiplicity  cf 
 
 thcughtfj 
 
of  diligently  hearkening  to  Christ.  67 
 
 thoLight?3  which  will  flrangely  prevent  our  very  hearing 
 'vvhai  Chriil  is  fpeaking  to  us,  even  i^u  as  thac  we  fiJali 
 not  know  a  word  of  what  is  f.iid. 
 •'  J.  2.  An  applying  tU  mind  to  tmderjfand  v/hzi  is  fpc- 
 ken  by  Chrifl.  Diligent  hearkening  includes  in  it,  a 
 defire  and  endeavour  to  know  the  f^ni^  and  rrjeaningcf 
 what  is  rpoken  to  us  ;  that  fo  our  underflanding  may 
 be  rightly  informed  in  what  is  the  mindand  rtriliof  Chrili. 
 A  bare  hearing  the  found  of  words,  is  not  all  that  i& 
 required  of  us,  when  we  are  bid  to  hearken  diligently-. 
 But,  there  is  moreover,  and  efpecially,  required^  an  ap- 
 phcation  of  our  minds  to  know  the  truths  and  duties 
 held  forth  unto  u?.  We  read  of  fome  ihac  bear  tbt 
 •^ordof  the  kingdom,  end  underjland  it  not.  Match,  xiii. 
 19.  'ihefe  were  carelef^;,  noc  diligent  hearers.  A  di- 
 Ijgent  hearer,  is  one  that  earnellly  feeks  after  infor- 
 mation in  thofe  things  which  are  of  everlading  con- 
 cernmenr.  The  command  of  ChriH:  is  that,  Maitb.  xv. 
 10.  Hear  and  underjland.  He  that  hears  as  he  ought, 
 will  fet  his  heart  to  underftand  what  he  hears.  We 
 fhould  hearken  with  a  defire  to  come  to  the  knowledge 
 of  iruth  and  durv.  When  Chrift  fpake  to  Saul  from 
 heaven,  he  faid,  Lord,  "vckat  wilt  thou  have  im  to  do  1  Aft. 
 ix.  6.  He  was  defirous  of  information  in  the  will  of 
 Chrifl.  So  fhould  we  hearken  to  the  voice  of  Chrifb 
 in  the  word  written  and  preached,  with  a  longing  de- 
 fire to  receive  intlru6tion  from  him  in  all  that  we  are 
 to  btlicve  and  do.  The  attaining  of  khowledge,  is  one 
 great  end   of  hearing. 
 
 J.  3.  A  belief  of  vv^hat  is  fpoken  10  ns  by  Chrifc. 
 Hearing,  is  ufcd  in  fcrip^ure  to  denote  believing.  Job. 
 IX.  27.  1  have  told  you  already^  and  ye  did  not  bcar^  \.  e. 
 believe  it.  Thus  faid  David  io  Sauf^  i  Sam.  x>:iv.  g. 
 IVherefore  hear  eft  thou  men's  ixicrds,  fa\ing^  Behold  David 
 feeketh  thy  hurt  ?  i.  e.  W^.erefore  believed  thou  their 
 words  ?  To  hearken  to  Chrifl  ihen^  is  to  believe  what 
 he  favs,  to  be  true.  Though  we  fhould  lillen  to  whac 
 ChriH:  fays,  and  underfland  what  he  f^ys,  \ec  we  don't 
 CajIv  hearken  cq  him,  unlefs  v/e  afTcnc  to  the  truth  of 
 y  '^  whac 
 
68  ^he  great  Duty  and  Benefit 
 
 what  he  fays.  Hearkening  co  Chrifl:  includes  in  it,  the 
 fetting  the  feal  of  our  faith  to  all  his  do61rine?.  He 
 that  hearkens  to  Chrifl:,  in  the  account  of  the  fcnprure*, 
 not  only  takes  in  the  found  of  Chrift's  dodrine,  or  com- 
 prehends it  in  the  right  notion  of  ir,  but  alfo  is  under 
 full  perfuafion  of  the  truth  of  it.  Thofe  that  rightly 
 hear  the  word  of  Chrifb,  do  mx  it  mth  faith.  Heb.  iv, 
 2.  Every  thing  then  that  is  fpoken  by  Chrifi,  we  are 
 to  receive  it  as  undoubted  truth.  Though  it  be  incom- 
 prehenfible  by  us,  yet  it  (hould  not  be  incredible  to 
 us.  For  the  veracity  of  Chrift  is  the  meafure  of  truth, 
 and  not  our  capacity.  His  teflimony,  is  a  moft  firn:i 
 foundation  for  faith. 
 
 ^.  4.  A  care  to  put  in  practice  what  is  fpoken  bv  Chrifl:. 
 Hearkening  to  Chrifl:  includes  obedience  toChnll.  Deut, 
 Xxviii.  I.  Tbou  fJjalt  diligently  hearken  unto  the  voice  of 
 the  Lord  thy  God,  to  ohferve  and  do  all  his  commandments. 
 This  is  the  main  thing  iniplied  in  hearkening  diligently 
 unto  Chrifl:.  All  the  former  things,  viz.  liflning  to^ 
 underflanding,  and  believing,  what  Chrifl  fpeaks  to  us, 
 are  in  order  to  yielding  obedience  to  liis  voice.  'Jhofe 
 then  diligently  hearken  to  Chrifl,  that  fMbje61  themfelvcs 
 to  his  will,  revealed  to  them.  They  are  not  bare  hear- 
 ers, but  doers  of  his  word.  We  Ihouid  then  be  prac- 
 tical hearers  of  Chrifl  :  make  it  our  great  care  and 
 bufmefs  to  frame  and  regulate  our  lives  according  to 
 his  holy  diredtions  and  commands.  Thefe  are  the  buf- 
 fed hearers,  ^dm.  i.  25. 
 
 Qiiejt.  2.  JVby  fliould  men  hearken  diligently  to 
 Chrid  ? 
 
 /Infcv.  I.  God  the  father  has  mofl  folemnly  charged 
 men  to  hearken  to  Jefus  Chrifl.  Jefus  Chrifl  was  a 
 teacher  that  came  from  God,  a  prophet  that  was  railed 
 Dp  and  fent  of  God  into  the  world.  And  the  great 
 God  has  laid  upon  men  the  charge  of  his  ccmmand- 
 inenr,  to  hearken  unto  Chrill:.  In  an  extraordinary  man- 
 jier  he  gave  forth  this  ccHimandment  of  his.  When 
 Chrifl;  was  transfigured  in  the  holy  tnount,  there  came 
 ihat  voice  to  him  from  the  exceiienc  glory.  This  is 
 
of  diligently  hearkening  ^(?  Christ.  69 
 
 my  beloved  Son,  in  whom  I  am  well  pkafed  ;  hear  ys  hhn, 
 Miitth.  xvii.  5.  God  has  not  thoughc  ir  enough  merely 
 to  ufe  men  in  calling  upon  us,  to  hearken  unto  Jefiis 
 Chrill:  :  but  he  has  by  his  own  immediace  voice  from 
 heiven,  required  us  (o  to  do.  Now  fince  God  has  in 
 fnch  a  glorious  manner,  declared  it  to  be  his  foi'ereign 
 will  and  pleafure,  that  we  Ihould  hearken  unto  ChriH, 
 it  liv's  uj  under  the  mofi:  awful  obligations  to  hearken 
 to  him.  If  God  Ihould  now  in  great  majefty  and  glory* 
 Cill  to  us  from  heaven  to  hear  Jefus  Chrill,  we  could 
 not  but  think  ouiTclves  bound  in  confcience  to  hear 
 him.  And  yet  that  voice  from  heaven  in  the  holy 
 mount,  is  as  really  dire6led  to  us,  as  it  was  to  Peter, 
 JameSy  and  John  ;  and  as  much  binds  us  to  hear  Chrifl, 
 as  it  bound  them.  Not  for  their  fakes  onlv,  bur  for 
 ours  alfo,  was  that  voice  fpoken.  And  therefore  Jefus 
 Chrill  ordered  them  to  tell  the  world  of  this  vifion  ^fcer 
 his  refurrection  {Mattb.  xvii.  9.)  I'o  ihew  that  ir  ^is 
 much  concerned  us,  as  them.  O  then,  let  us  not  be  dlj- 
 obedient  to  the  heavenly  vifion. 
 
 A.  2.  Jiisus  Christ  is  a  per f on  mojl  worthy  to  be 
 liearkened  unro.  Such  is  the  glory  and  dignity  of  his 
 perfon,  as  juftly  challenges  our  audience  and  obediencCo 
 He  is  no  mean,  coniempcible  perfon_j  but  one  every- 
 way great  and  excellent. 
 
 I.  Jefus  Chrill;  is  the  Son  of  God.  He  is  the  proper, 
 begotten,  only  begotten,  and  mod  dearly  beloved  Son 
 of  God.  He  is  not  merely  the  Son  of  man,  but  the 
 Son  of  God  alfo  ;  the  fecond  divine  perfon  in  the 
 glorious  Godhead.  Now  fuch  a  perfon  as  this,  is  in- 
 finitely worthy  to.be  hearkened  unto.  And  hence  God 
 the  father  mentions  this  near  and  dear  relation  of  Chrifl 
 unto  himfelf,  as  one  reafon  and  motive,  v^^hy  wefiiould 
 hearken  to  him.  Matth.  xvii.  5.  This  is  my  beloved  Son ^ 
 in  whom  I  am  well  pleafed  ;  hear  ye  him.  Becaufe  he  is 
 the  beloved  Son  of  God,  therefore  we  fhould  hear  him» 
 Artid  hence  the  divine  Sonfliip  of  Jefus  Chrift  is  men- 
 tioned as  a  mighty  obligation  upon  us  to  hearken  to 
 bim.  Ihb.  i.  z.  Ccd  hath  in  thcfe  lajl  days  fpoken  to  us 
 F3  by 
 
The  p^reat  Duty  and  Benefit 
 
 t> 
 
 ay  hh  Son,  The  expreiTion  is  very  emphatical.  Ciod 
 has  fpoken  to  us,  not  only  by  the  prophecs  and  apoflles,^ 
 but  alfo  by  his  Son,  in  his  own  perfon,  And  upon  this 
 confideration,  the  apoRle  prciTes  us  unfo  a  more  diligenc 
 hearkening  to  the  gofpeJ.  Heh.  ii,  i.  Therefore  we  ought 
 to  give  the  mors  earvejt  heed  to  the  things  whkh  we  ha'ae 
 heard,  l^he  iranfcendenc  greatnefs  of  the  perfon  of 
 Chrifl,  binds  us  to  a  more  heedful  attention  unto  the 
 things  fpoken  by  him.  He  is  greater  than  all  men  or 
 angels^and  therefore  ought  morediligently  co  be  heark- 
 ened unto^  than  if  any  xnzn.-,  or  an  angel  from  heaven, 
 fliould  fpeak  unio  us. 
 
 2.  Jefus  Chnfi:  is  our  fovereign  Lord.-'l^e  is  the  heir  of 
 allthnigs.  riebo  i/ 2.  I'he  owner  and  difpofer  of  the 
 whole  creaiion.  He  is  Lord  of  all  Ad.'x.  36.  Wc^' 
 call  hir/i  lord  and  majlery  and  Jo  hs  is.  Joh.  x.iii.  13.  He 
 is  the  Lord  our  maker^  the  Lord  our  redeemer,  whofe 
 we  arc  by  right  of  creation  and  redemption.  Now,  his 
 sbfoJure  propriety  in  us,  and  fovereignty  over  us,  are 
 flrong  engagemenf3  upon  l3  to  hearicen  diligently  unto 
 him.  All  religious  homage  and  refpetl  is  due  to  him 
 from  Ur,  on  the  account  of  his  lordlliipover  us.  FfaL 
 'xW.  iii  For  be  is  thy  Lord^  and  worfjpip  thou  him.  Drli- 
 f.e.nt  hearing  his  word,  is  o:ie  pirc  of  tha':  worihip  and 
 xefpe61,  which  we  fnould  pay  to. him  as  our  Lord..  When 
 our  Lord  fpeaks,  we  fnould  hear.  As  Samuel  faid^ 
 Speak,Lord,  for  thy  frz ant  hear etb.  i  Sam.  iii.  lo.  From 
 this  confideraiion  the  apoiUe  cautions  us  againll:  neg- 
 Jefting  Oi.  difregarding  the  gofpel  of  ChriR.  Heh.  ii.  3. 
 IIgw  fballi^e  efcape^  if  we  negkh  fo  great  fahat ion,  which 
 at  ths  fir  ff  began  to  he  fpoken  by  the  Lord?  He  :ha£  fpake 
 was  the  Lord,  the  Lord  of.  glory,  the  Lord  of  angels, 
 
 I  he  J.ord  of  heaven  and  earth  ;  and  therefore  his  words 
 sre  not  to  be  neglected,  but  diligently  attended  to, 
 /f'e*-.  xiii.  15.  Hear  y?^  and  give  ear^  he  not  proud  ;  for  the 
 Lord  hath  fpoken.  When  the  Lord  fpeaks,  we  ihould 
 bear. and  .give  ear  =,  that  is,  attentively  and  obfequiouily 
 Jieafkeo  to  him. 
 
 3.  Jcfus  Chnrt  will  be  our  Judge, —The  \di[[  and  great 
 
 judgiiien: 
 
of  diligently  hearkening  fd  Christ.  71 
 
 judgment  of  mankind,  will  be  managed  by  Jefus  Chrlfl. 
 Jt^.  xvii.  31,  God  hath  appointed  a  day,  in  the  isihicb  he 
 ivill  judge  the  world  in  righteoufnefs,  by  that  man  v:hom  he 
 hath  ordained.  This  man,  is  the  man  Chrift:  Jefus.  Rom. 
 ii.  16.  In  the  day  ivben  God  floall  judge  the  fecrets  of  men 
 hy  Jefus  Chrijl.  And  our  Lord  fiimfelf  has  plainly  told 
 us  that  he  will  judge  che  world,  and  has  declared  to  us 
 much  of  the  proceedings  of  that  day,  in  Matth.  xxv. 
 3 1 ,  ^c.  We  read,^'^^?  mujl  allappaer  before  the  judgment  feat 
 of  Chrifly  that  every  one  may  receive  the  things  done  in  the 
 body,  according  to  that  he  bath  done,  whether  it  be  good  or 
 had.  2  Cor.  V.  ic.  Now,  if  we  mufl  be  judged  by  Chril>, 
 and  have  our  eternal  flare  determined  by  him,  ic  great- 
 ly concerns  us  to  hearken  diligently  unto  him.  From 
 the  confideration  of  this  mod  terrible  future  judgmen% 
 the  apoflle  perfwades  men  to  hearken  to  Chrifl:,  and  to 
 obey  him.  2  Cor.  v.  11.  Knowing  therefore  the  terror  of 
 the  Lord,  zve  perfivade  men,  i.  e.  to  receive  the  gofpsl  of 
 Chrifl:,  and  live  according  to  ic,  as  ever  they  would  hope 
 to  efcape  condemnation  in  that  day. 
 
 yi/.  3.  The  c:ccellency  of  the  things  fpoken  by  ChriO, 
 make  him  worthy  to  be  hearkened  unto.  The  things 
 which  Chrifl:  fpeaks  to  us  about,  are  not  mean  and  ordi- 
 nary, but  mod:  important  and  excellent.  Upon  which 
 account,  he  demands  and  encourages  our  hearkning  to 
 him.  Prov.  iii.  6.  Hear,  for  I  will  [peak  of  excellent  things  ; 
 and  the  opening  of  my  lips  fjall  be  right  things.  Nt^ver 
 were  there  any  things  fo  excellent,  and  worthy  of  hear- 
 ing, as  thefe  fpoken  by  Jefus  Chrifl-.     For, 
 
 I.  They  are  infallibly  m/^.— -Jefus  ChrifL  is  the  true 
 and  faithful  witnefs.  Rev.  i.  5.  Yea,  he  is  truth  itfelf. 
 Joh.  xiv.  6.  Whatever  therefore  he  fpeaks,  is  the  truth^ 
 and  nothing  but  the  truth.  There  neither  is,  nor  can 
 be,  the  leaft  mixture  of  falfnood  with  any  of  his  word5?. 
 He  is  one  that  cannot  deceive  ;  to  whom  it  isimpoflible 
 rolie.  The  things  therefore  that  he  fpeaks  to  u?,  are  not 
 cunningly  devifed  fables,  but  undoubted  certaintie?. 
 They  are  perfectly  free  from  all  error  and  miftake  :  fo 
 that  by  hearkening  to  them,  we  lliall  not  wander 
 \  F  ^-  from 
 
7^  The  great  Duty  and  Benefit^ 
 
 from  the  truth.  Joh,v\il  12.  I amthelightof  th3  ^jiorld; 
 hs  that  followeth  im,  foall  not  walk  in  darknejs,  but  fJodll 
 have  the  light  of  life.  By  following  his  guidance  and  coun- 
 iel,  we  fliall  be  led  iiuo  all  truth,  1  he  fayings  then  of 
 Chrifl:  are  true  and  faithful  fayings,  and  co-nfequentiy 
 \70rthy  of  all  acceptationc  The  mind  of  man,  is  for- 
 jned  within  him,  for  the  reception  of  truth.  It  is  made 
 for  thi$  endj  that  it  might  take  up  true  and  right  noti- 
 ons of  things.  Now,  no  do6lrine  furniflics  the  mind 
 pf  man  with  fuch  juft  conceptions  and  notions  of  truth, 
 as  the  doctrines  of  Jefug  Chrift  do.  For  this  caufe 
 we  fliould  apply  our  minds  to  hearken  to  him. 
 
 2.  The  things  fpoken  by  Jefus  Chrid  are  exceeding 
 great  and  gloriozis.  For  this  caufe  the  gofpel  of  Chrifr, 
 which  contains  the  things  fpoken  by  him,  is  called  the 
 glorious  gofpel  2  Cor,  iv.  4.  Leji  the  light  of  the  glori- 
 ous gofpel  of  Chrijiy  jhould  Jhine  unto  them.  Ic  is  a  glo- 
 rious gofpe),  inafmuch  as  Jefus  Chrifl  therein  reveals  to 
 us  very  great  and  glorious  things  :  Such  things  as  are 
 HO  where  eife  to  be  found.     Ex.,  gi\ 
 
 li  The  infinitely  great  and  glorious  psrfcclions  of  God, 
 There  is  a  great  manifeflation  of  the  glory  of  God 
 in  the  works  of  creation.  Many  of  thediv'ine  excel- 
 lencies are"  therein  difplayed.  Pfal.  xix.  i.  The  heavens 
 declare  the  glory  of  God,  and  the  firmament  flosweth  his 
 handy -work,  Ihe  glory  of  his  vyifdom  and  power  is 
 confpicuous  therein.  So,  Ronu  i.  20.  His  eterualpoivcr 
 and  Godhead  are  clearly  feen  andiindeiflood.fom  the  things 
 "xhicb  are  made.  But  no  where  are  the  glorious  attri- 
 butes and  excellencies  of  God,  fo  fully  rev^calcd  to  us, 
 as  in  the  gofpel  of  Jefus  Ch rif!:.  Here  the  glory  of 
 God  fl^ines  forth  in  i(s  grearefl  ludrc.  T  Jcnce  it  is  called 
 the  glorious  gofpel  of  the  bhjfed  God,  or  the  gofpel  of  the 
 glory  of  the  bl.fcd  GuJ.  i  Tim.  i.  11.  Being  that: 
 wherein  the  divine  excellencies  are  moil  refplendenf, 
 and  have  their  fui'eft  manifeflation.  Jefus  Chrifl:,  who 
 is  in  &,e  bofom  of  i\\e  father,  he  hat!)  declared  him. 
 Joh.  i.  1 8-  He  iiach  in  an  higher  meafure  made  God 
 knovi/n,  than  ever  he  was.     L^'^v^^  auribiite  of  God  ha^, 
 
 by 
 
of  diligently  HEARKENING  to  Christ.         73 
 
 by  Jefus  Chrifi:,  been  fet  in  a  greater  light,  than  ever. 
 Efptcially  has  he  given  the  moil  full  revelation  of  the 
 adorable  love,  kindnefs,  mercy  and  grace  of  God,  to- 
 wards Tinners.  By  Jcfus  Chrill:,  the  riches  of  God's 
 glorious  grace  are  exhibited,  unto  tj^  admiration  of 
 men  and  angels.  He  has  given  us  clearly  to  perceive 
 the  love  of  God,  to  a  finful  and  miftrrable  world,  in  fend- 
 ing himfelf,  the  only  begotten  Son  of  God,  into  the 
 world,  that  he  might  be  the  propitiation  for  our  fins, 
 2nd  that  we  might  live  through  him.  Job.  iii.  16.  i  Job. 
 iv.  9,  10.  In  thefe  things  God  appears  to  be  love,  in  the 
 abftrad  ;  all  lovt^,  nothing  but  love,  to  them  for  whom 
 Chrifl;  died,  f,  16,  For  'ixte  have  knovm  and  believed  the 
 love  that  God  hath  to  us.     God  is  love. 
 
 2.  The  great  and  glorious  works  of  Gc^^.- -Concern- 
 ing thefe  Jefus  Chrift  fpeaks  unco  us.  So  that  thofe 
 who  hear  the  gofpel  of  Chnfl,  may  fay  as  they  did,  J^, 
 ii.  II.  [Fe  do  hear  the  wonderful  works  of  God.  Jefus 
 Chrifl:  fpeahs  to  us  concerning  God's  work  of  creation  ; 
 giving  us  to  underdand,  that  the  worlds  were  framed  by 
 ihe  word  of  God^  fo  chat  the  things  which  are  feen, 
 were  not  made  ot  things  which  do  appear,  /.  e.  of  any 
 pre-exiftent  matter.  Heb.  ii.  2.  He  fpeaks  to  us  alfo 
 concerning  God's  work  of  providence ;  giving  us  to  under- 
 (land,  that  it  extends  itfelf  tothe  mod  minute  creatures, 
 even,  the  little  fparrow,  the  Jloivers  of  the  field,  and 
 the  very  hairs  of  oi^r  head.  Matth.  vi.  26,  28.  and  x. 
 29,  30.  But  efpecially  does  he  fpeak  to  us  concerning 
 Crod's  great  work  of  the  redemption  of  fmners  by  himfelf^ 
 This  mofi;  glorious  o{  all  the  works  of  God,  was  the 
 principal  fubjeft  of  his  miniftry,  and  that  which  he 
 mod  fully  opens  to  us.  He  gives  us  to  underfland,  that 
 God  of  his  mofl:  free  and  fovereign  Grace,  fent  him 
 into  the  world,  that  he  might  redeem  us  from  all  ini- 
 quity, from  the  power  of  fatan,  from  the  curfe  of 
 the  law,  from  death  and  the  grave,  and  from  the  wrath 
 that  is  to  come.  Never  was  there  fuch  a  clear  exhibi* 
 tion,  of  this  (lupendous  work  of  God,  given  to  the  worlds 
 zz  has  b?en  given  by  Jefus  Chrift.    He  is  the  appointed 
 
 redeemer^ 
 
74  "^s  great  Duty  and  Benefit 
 
 redeemer,  and  fo  beffc  knows  what  this  great  work  of 
 redemption  is,  in  all  its  parts  ;  and  he  has  fee  it  before 
 us  in  the  wonderful  glory  and  greatnefs  thereof. 
 
 3.  The  great  and  glorious  things  of  Gcd's  /^w.— The 
 law  of  God  contains  in  it  great  things.  Hof,  viii.  12. 
 /  have  written  t (Third  the  great  things  nf  my  law.  The 
 glorious  excellency  of  the  law  of  God  is  largely  fen 
 forth  by  the  Pfalmiil,  in  Pfal  xixth.  and  cxixth.  It  is 
 holy,  jufl:,  and  good,  the  great  rule  of  life,  leading  them 
 to  iaivation,  that  walk  according  thereunto.  Now  Je- 
 fus  Chrift  mofb  fully  inflrufts  us  in  the  demands  of  this 
 law  of  God,  He  has  given  us  the  cleared  expofitioxT 
 thereof,  and  opened  to  us  all  the  duties  therein  required 
 of  us,  in  order  to  the  obtaining  eternal  hfe.  In  the  fifth 
 chap,  of  Matthevj,  he  efpecially  fets  himfelf  to  purge  it 
 from  the  falfe  and  corrupt  glolTes,  which  the  Scribes  and 
 Fbarifees  had  put  upon  it.  Therein,  and  in  the  ♦whole 
 courle  of  his  miniftry,  he  has  plainly  revealed  to  us  the 
 whole  mind  and  will  of  God.  So  that  the  whole  of 
 that  obedience  which  God  requires  of  us,  is  mod  evi° 
 dently  made  known  unto  us  by  Jefus  Chrift.    / 
 
 4,  The  great  and  glorious  myjleries  of  religion.— - 
 There  are  deep  and  myfterious  truths,  the  foul  of  the 
 chridian  religion,  which  Jefus  Chriil:  has  opened  and  re- 
 vealed CO  us  in  the  gofpel.  Ex.gr.  The  glorious  myjiery 
 of  the  Trinity,  one  God  in  three  perfons,  F^r/^^r,  Son,  and 
 Holy  Ghofl.  (Matth.  xxviii.  19.)  I'he  obje6l  of  our  faith 
 and  worlhip,  and  author  of  our  bleflednefs.  There  are 
 iio  footileps  of  this  great  mydery  to  befeen  in  nature  : 
 hut  it  is  purely  of  divine  revelation,  and  never  fo  clear- 
 ly revealed  as  by  Jefus  Chrid.-— Again,  the  glorious 
 ^ly/iery  of  the  incarnation  of  the  Son  of  God.  This  is 
 one  of  the  great myderies  of  godlinefs,  even,  that  God 
 Vas  manifed  in  the  fiedi.  i  Tim,  in.  16.  This  greac 
 :mydery  which  is  the  foundation  of  our  faith  and  hope 
 for  ecernal  life,  Jefus  Chrid  has  mod  clearly  revealed 
 Vo  us.  A  great  part  of  the  work  of  his  miniftry,  was  to 
 convince  and  fatisfy  men,  that  he  was  the  Son  of  God 
 in  cur  nature,  and  by  his  miraculous  works  wrough: 
 
 by 
 
of  diligently  hearkening  to  Christ.  75 
 
 by  his  own  power,  he  proved  himfelf  to  be  Immanuel, 
 God  with  us,  God  made  fiefn.-- Again,  the  my  fiery 
 of  our  redemption  by  the  death  of  J  ejus  Chriji.  This  is  a 
 mofl  myilerious  truth,  that  the  Son  of  God  incarnate 
 Ihould  fuiTeranddie  to  redeem  and  fave  finners ;  count- 
 ed/(?(?///Zw/r  by  learned  Greeks,  (i  Cor.  I  23.)  that  a 
 crucified  perfon  iliould  be  the  faviour  of  the  worlds 
 He  took  upon  him  our  nature,  therein  he  fatisfied  the 
 juftice  of  God  for  us,  in  bearing  the  punifhment  due  to 
 Qs,  and  offering  himfelf  a  facrifice  to  appeafe  divine 
 juitice,  and  dt-Uver  us  from  the  curfe  which  we  had  de- 
 jerved.  This  is  that  amazing  truth,  which  Jefus  Chrill 
 preaches  to  us.  Matth.  xx,  28.  The  Jon  of  man  came  ml 
 10  be  minijlred  untOy  but  to  minijter,  and  to  give  his  lije  <t 
 ranfom  Jor  many.  Joh.  x.  1 1,  15.  /  am  the  good  fhepherd  i 
 the  good  fhepherd  giveto  his  lije  Jor  the  fheep.--!  lay  down 
 my  Itje  for  the  fJ:>eep.-  —  Agd\n,  the  great  myjlery  of  the 
 intimate  union  of  believers  mth  Jejus  Chriji.  This  the 
 jftpoftle  calls  a  myfterv.  Eph.  v.  30,  32.  For  we  are 
 members  of  his  body. -- -This  is  a  great  myjlery.  The 
 church  ot  behevers  are  that  body,  whereof  Chrift  is  the 
 head,  from  whom  they  derive  all  vital  influences,  where- 
 by they  are  enabled  to  live,  and  bring  forth  fruir,  to  the 
 glory  of  God.  This  is  what  our  Lord  Jefus  Chrift  clear- 
 ly reveals  to  us,  in  declaring  himfelf  to  be  the  vine, 
 and  believers  to  be  branches  in  him  :  by  vertue  of  which 
 unii^n  to  him,  they  receive  communications  of  grace 
 andfpiritual  life  from  him,  unto  their  hearing  good  fruits* 
 
 Joh.  XV.    r 6.  -—Again,  the  great  772v/?(?ry  of  the  re- 
 
 [urre^ion  of  the  body.  This  is  a  myflerious  do6lrine, 
 which  the  Athenian  philofophers  fcoffed  at,  when  Paul 
 preached  it  to  them.  A^.  xvii.  32.  And  when  they  heard 
 of  the  refurrc^ion  of  the  dead,  fome  mocked ;  looking  up- 
 op  ic  as  an  abfurd  and  impoffibJe  thing.  Yei:  however, 
 this  is  a  great  truth,  which  our  Lord  has  plainly  taught 
 us.  Joh,  V.  28,  29.  Marvel  not  at  this  ;  for  the  hour  is 
 coming,  in  the  which  all  that  are  in  their  graves  /hall  hear 
 his  voice,  and  fJmll  come  forth  :  they  that  have  done  good ^ 
 urJo  the  rcjurrcction  cj  life  ;  and  they  that  have  done  eviU 
 V  '  ""^? 
 
75  The  great  Duty  and  Benefit 
 
 unto  the  rejurre^t'ion  of  condemnation.  Thus  has  Jefus 
 Chrift:  brought  life  and  immorcalicy  co  light  by  the  g^U 
 pel.  2  Tim,  i.  lo, 
 
 5.  Exceeding  great  and  glorious  promijes.- -Sue ^  pro- 
 niifes  Chrifl  fpeaks  to  us  about,  and  gives  to  all  true 
 believers.  2  Pet.  i.  4.  Wberehy  are  given  to  us  exceeding 
 great  and  precious  promijes.  They  are  exceeding  greac 
 and  precious  promifes,  as  they  make  over  to  us  exceed- 
 ing great  and  precious  bleffings. --There  are  promifes 
 of  pardon  of  fm,  which  is  a  great  bleiling.  Pfal.  xxx'i. 
 1,2.  Bleffed  is  the  man,whofe  tranfgreffion  is  forgiven, 
 ^hofe  fins  are  covered,  to  whom  the  Lord  imputeth  not  ini- 
 quity. Now  this  great  bleffing  is  promifed  in  the  gof- 
 pel  of  Chrift.  Heb.  viii.  12.  I  will  be  merciful  to  their 
 unrighteoufnefs  ;  and  their  fins,  and  their  iniquities  ivill  I 
 remember  wo  mor^.— Again,  there  are  promifes  o^  free- 
 dom from  the  power  of  fin.  Rom.  vi.  14.  Sin  fhall  not 
 have  dominion  over  you.  No  more  blefled  liberty,  than 
 fuch  freedom  from  the  tyranny  of  fin,  the  worftof 
 bondages. ---Again,  there  arc  promifes  of  full  deliverance 
 IVom  the  being  of  fin  in  us.  Eph.  v.  27.  That  he  might 
 p-efent  it  to  himfef  a  glorious  church,  not  having  fpot  or 
 crinkle,  or  any  fuch  thing  ;  but  that  it  fhould  be  holy  and. 
 ivithout  hkmifio.  O  the  bleilednefs  of  fuch  a  finlefs 
 ilate  !--Again,  there  are  promifes  of  grozvth  in  grace. 
 Pfal.  »cii.  12,  13,  14.  The  righteous  fioall  flour if!o  like 
 the  palm-tree^  he  fhall  grow  like  a  cedar  in  Lebanon.  Thofe 
 that  are  planted  in  the  houfe  of  the  Lord,  fhall  flimri/Jj  in 
 the  courts  of  our  God.  They  fioall  bring  forth  fruit  in  old 
 age,  they  fijall  be  fat  and  flourifloing.  Joh.  x.  10.  /  am 
 come^  that  they  might  have  life,  and  that  they  might  have 
 it  more  abundantly.— 'Ag2L\i],  there  are  promifes  of  per- 
 feverance  in  grace  to  the  end.  The  work  of  grace  be- 
 gun in  any,  Ihall  be  carried  on,  'till  it  comes  to  its  per- 
 fe6lion.  Phil.  i.  6.  Being  confident  of  this  very  thing,  that 
 he  who  hath  begun  agoodvoork  in  you,  will  perform  it  tin- 
 ti!  the  day  of  Jefus  Chrifl.  And  our  Lord  himfelf  has 
 faid,  that  none  fhall  pluck  his  fioeep  out  of  his  bands,  nor 
 fhall  tbcy  ever  pcrlflo,  but  fhall  come  to  everhfiing  life. 
 
 Joh. 
 
of  diligently  hearkening  fo  Christ.  77 
 
 Job.  X.  28.-— Finally,  there  are  promifes  of  eternal  life, 
 and  future  happinefs  in  the  kingdom  of  heaven.  Tit, 
 i.  2.  In  hope  of  eternal  life,  which  God  that  cannot  tieyhaih 
 promifcd.  1  Joh.  ii.  25.  And  this  is  the  promife,  that  he 
 hath  promifcd  us,  even  eternal  life.  O  the  bltlTednefs  of 
 an  eternal  life  with  God  and  Chrift  in  the  kingdom  of 
 heaven  ! 
 
 6.  Exceeding  great  and  terrible  threatnings,  wherein 
 the  glory  of  God's  juftice  Ihines  forth.— -Thefe  are 
 things  of  which  Chrift  alfo  fpeaks  to  us,  that  we  may 
 fee  our  danger,  and  be  concerned  to  fecure  ourfelves 
 from  the  evil  threatned.  He  conceals  nothing  from 
 lis,  but  reveals  to  us  the  worft,  as  well  as  the  beft.  And 
 never  were  the  evils  threatned,  fo  fully  declared  to  us, 
 as  they  are  by  Jefus  Chrift.  He  not  only  makes  known 
 to  us,  the  evils  denounced  againft  finners,  and  which 
 ihey  may  expe6l  to  meet  with  in  this  world,  but  alfo 
 the  miferies  that  they  will  undergo  in  the  world  to 
 come.  Thefe  he  has  laid  open  to  us  in  their  dread- 
 fulnefs,  more  than  ever  they  were  before.  He  has 
 fet  hell  before  our  eyes  in  its  moft  hideous  and  fright- 
 ful afpe6ls.  What  the  puniftiment  of  impenitent,  un- 
 believing and  difobedient  finners  will  be  in  the  future 
 world,  he  has  moft  fully  and  faithfully  informed  us.  He 
 tells  us  of  the  never-dying  worm  within,  and  unquencha- 
 ble fire  without,  to  torment  finners.  Mar.  ix.  45,^46.  /; 
 is  better  for  thee  to  enter  halt  into  life,  than  having  two  feet^ 
 to  he  caji  into  hell,  into  the  fire  that  never  floall  be  quenched ; 
 ixibere  their  ^ujonn  diethnoty  and  where  the  fire  is  not  quench- 
 ed. He  tells  us  what  will  be  the  fentence  pafled  and  ex- 
 ecuted oh  finners  by  himfelf  at  the  day  of  his  coming 
 to  judgment.  Matth.  xxv.  41.  Depart  from  me,  ye  curfed, 
 into  eve? lajiing  fire  prepared  for  the  devil  and  his  angels. 
 They  muft  be  feparated  from  God  and  Chrift,  from  holy 
 angels  and  faints,  and  confequently  be  ftiut  out  of  the 
 kingdom  of  heaven,  the  feat  of  bleffednefs.  They  muft 
 go  into  fire,  the  moft  raging  and  tormenting  element. 
 They  muft  be  there  with  accurfed  devils  for  their  com- 
 panions and  tormentorso    In  this  place  and  ftare  of  tor. 
 
 menr 
 
72  The  great  Duty  &?id  Benefit 
 
 aienr  they  muft  be  fl^r  ever.  There  fhall  thev  be 
 punified  with  everlafimg  deftni^ion.from  the  pre  fence  of  the 
 Lirdy  and  from  the  glury  of  his  pozver.  2  Tt\ci\  i.  9. 
 
 Thus  'ye  have  feen  what  greai:  things  Chrifl:  is  fpeak- 
 ing  to  us  about,  even  the  great  things  of  the  kingdom 
 of  grace,  the  kingdom  of  glory,  and  iht  kingdom  of 
 eternal  darknefs.  Now  furely  one.that  is  fpeaking  to 
 us  of  fuch  things  as  thefe,  which  are  of  everiafiing  im- 
 portance and  concernment^  ihould  dih'gently  be  hear- 
 kQX\td  to. 
 
 O  how  diligently  v/ill  men  hearken  unto  things  that 
 lare  of  infinitely  lefs  moment  !  l^  men  are  in  cruel  cap- 
 livicy,  how  diligently  will  they  hearken  to  a  way  of  e- 
 fcape  ?  If  men  are  miferably  poor,  how  diligently  will 
 ihey  hearken  to  a  method  for  enriching  themfelves  ? 
 If  men  are  dangeroufly  fick,  how  diligently  will  they 
 hearken  to  a  prefcription  for  a  cure  ?  Nay,  how  dili- 
 gently will  men  fometimes  hearken  to  an  idle  tale  f 
 And  O  !  how  inescufable  rasll  we  be,  if  we  have  ari 
 ear  to  hear  fuch  things  as  thefe,  and  can  lind  no  ear 
 to  hearken  unto  Chriil:,  who  is  fpeaking  to  us  abouc 
 r,hofe  things  which  concern  the  glory  of  God,  and  the 
 fpirituai  and  eternal  welfare  of  our  Souls  ? 
 
 A  P  P  L  I  C  A  T  I  O  No 
 
 Let  us  then  be  exhorted  to  this  great  duty  of  hearken- 
 ing diligently  unto  Je^sus  Christ,  fpeaking  to  uu  This  is 
 what  we  are  folemnlv  called  to  do,  and  to  do  it  fpeediiy^ 
 Heb.  iii.  15.  ^hile  it  is  [aid,  To  day  if  ye  will  hear  hir 
 voice y  harden  not  your  hearts.  In  this  prefenc  Ccdf^sn  of 
 Grace,  while  we  enjoy  the  means  of  grace,  we  ihould 
 be  careful  to  underftand,  believe^  and  obey  the  voice  of 
 Chrifl  fpeaking  to  us.  No  delays  are  to  be  allowed  of  ^ 
 in  this  weighty  concern.  For  we  know  not  how  foon 
 Jefus  Chrift  may  have  done  fpeaking  to  us.  We  can- 
 not tell  which  will  be  the  laft  time  of  our  hearing  the 
 "VDords  of  the  Lord,  Mofl  certain  it  is^  the  joyful  found 
 will  not  long  be  heard.  We  are  daily  drawing  near  to 
 ihe  grave,  wbkh  is  the  place  of  filence;,  where  the 
 
cf  dfligentiy  UEkKKEmuG  to  Christ.         79 
 
 voice  of  the  charmer,  the  Aveet  voice  of  Jefus  Chrift,  is 
 rto  more  heard.  O  then^  out  cf  hand,  let  us  fee  our- 
 fflves  to  hearken  diligently  unto  Jefus  Chrid.-— Now, 
 befides  the  things  which  have  been  mentioned  under 
 the  Doctrine,  I  fliall  here  fuhjoin  fome  other  confidera- 
 tions,  to  prefs  upon  us  the  pra61ice  of  this  important 
 duty.     Wherefore, 
 
 [i.jConfider  thecxceeding^w/«/«f/}  of  not  hearken- 
 ing to"Chrifl  fpeaking  to  us.  Mod  that  have  the  gof- 
 pel  of  Chrift  preached  to  thero^  do  little  confider  what 
 great  fm  they  are  guilty  of,  in  not  hearkening  to  Chrift 
 therein  fpeaking  to  them.  How  remifs  and  negligenc 
 are  men  in  minding  and  doing  the  things  wherein  they 
 are  inflrutted  by  Chrifl  ?  and  yet  how  quiet  and  con- 
 rent  are  they,  as  if  they  were  nothing  blameworthy  ? 
 But  the  iniquity  of  fuch  is  very  heinous.     For, 
 
 j»  Not  hearkening  to  Chrift  is  a  great  contempt  of  his 
 rich  grace.  'Tis  a  mod  v/onderful  favour,  that  we  have 
 Jefus  Chrifl  fpeaking  to  us,  and  making  known  to  us 
 the  great  things  that  belong  to  our  peace,  in  fo  clear 
 a  manner.  This  is  a  blefled  priviledge,  which  many 
 more  excellent  than  ourfelves,  would  have  been  glad 
 to  have  enjoyed.  M^r^h.  xiii.  16,  17.  BleJJed  are  your 
 cars,  for  tbey  hear.  For  verily  I  fay  unto  you^  that  many 
 prophets  and  righteous  men  have  dejired  to  hear  thofe  things 
 "■iXihich  ye  hear,  but  have  not  heard  tbem.  Though  they 
 had  a  fuflicient  revelation  of  Chrifl:  and  the  myfberies 
 of  the  gofpel  unto  their  falvation,  yet  it  was  but  dark 
 and  obfcure,  compared  with  v/hat  we  do  enjoy.  Here- 
 in we  are  more  highlv  favoured,  than  the  fervants  of 
 God  under  the  old-teflament  were.  How  much  more 
 then  are  we  favoured,  than  mofl:  of  our  fellow-creatures, 
 who  hear  not  the  voice  of  the  bridegroom  Jefus  Chrifl? 
 how  many  are  there  to  whom  the  word  of  faWation 
 was  never  fent,?  It  is  then  a  m»ofl  diftinguifhing  mercy, 
 to  have  Jefus  Chrifl  fpeaking  to  us.  And  if  fo,  ir  raufl 
 r.eeds  be  a  high  contempt  of  his  grace,  not  to  hear- 
 ken to  him.     For  this  is  pra6lically  faying,  th;:i  'tis  no 
 
 fuCh 
 
go  The  great  Duty  and  Benefit' 
 
 fuch  favour,  to  hear  the  voice  of  ChriR  ;  and  in  faying 
 ihis,  we  call  che  grfatell  difparageraent  upon  his  grace„ 
 2.  Not  hearkening  to  Chrifl  will  be  2in  aggravation 
 of  all  our  fins. ---Even  im  committed  by  men^  is  great 
 in  itfelf,  being  againft  an  infinitely  great  God.  Yec 
 however,  Chrift's  fpeaking  to  us  makes  our  fin  to  become 
 mtich  greater,  than  otherwife  it  would  have  been.  J'ob. 
 XV.  22.  Jf  I  had  not  come  unto  them,  and  fpoken  to  them, 
 they  had  not  had  fin  ;  but  now  they  have  no  cloke  for  their 
 Jin.  Their  fin  had  been  nothing  near  fo  great  and  in- 
 excufable^  if  Chrifi:  had  not  come  and  fpuken  to  them„ 
 For,  by  none  is  the  horrid  evil  of  fin  fo  clearly  difco- 
 vered/as  by  Jefus  Chrifi.  He  gives  us  themoft  lively 
 reprefentation.of  the. hateful  nature,  and  defirudtive 
 confequence  of  fin.  This  he  has  done,  both  by  word 
 of  mouth,  and  by  his  own  fufferings  for  ir.  In  his  word 
 he  has  moft  plainly  informed  us,  how  contrary  and  pro- 
 voking  fin  is  to  the  holy  God,  and  how  dreadfully  he 
 willpunifiiit,  to  all  eternity.  But  more  efpecially  has  he 
 ir.ade  known  to  us  the  evil  of  fin, in  his  own  amazing 
 fufferings  to  make  atonement  for  ir.  I'hough  he  was  the 
 only  begotten  and  mofi  dearly  beloved  Son  of  God,  yec 
 God  fpared  him  not,  when  he  took  our  iniquities  upon 
 him.  Herein  v>e  have  the  nighcn.demonfirat]on  of  God's 
 mfinice  difpleafure  at  fin.  Now  for  men  to  fin  when  Jefus 
 Chrifl;  has  To  manifefily  laid  open  the  exceeding  evil 
 of  fin  to  them,  is  a  great  aggravation  of  fin.  The 
 more  knowledge  men  have  of  the  vile  and  pernicious 
 nature  of  fin,  the  greater  is  their  crime  in  committing 
 of  it.—- Again,  Jefus  Chrift  alone  reveals  to  us  ths  way 
 of  delivery,  from  fin  and  the  defl:ru61ion  that  follows  ir, 
 "^e  not  only  tells  us,  how  great  an  evil  fin  is,  but  alfo 
 how  we  may  obtain  falvation  from  it,  that  it  fhall  not 
 prove  our  ruin.  Now,  to  continue  in  fin  under  fuch  a 
 full  and  gracious  revelation  of  a  remedy  againfl  fin,  is 
 an  heinous  aggravation  of  fin.  When  men  will  not 
 hear  Chrifl  fpeaking  to  them  about  a  method  for  their 
 eternal  falvation,  their  iniquity  is  double  iniquity,-— 
 Thus  for  the  firft  thing. 
 
of  dittgently  hearkening  ^^  Ci!rist.         8e 
 
 [2.3  Confider  the  great  danger,  that  attends  a  not  heark- 
 bing  CO  Chrifl,  fpeaking  to  us.  Men  generally  feemi 
 ;o  be  little  aware  of  the  mifchief  and  hurt  they  lie  ex- 
 pofed  unto,  in  not  hearkening  to  the  voice  of  Jefus 
 Chrifl.  They  live  in  fecurity,  as  if  they  v/ere  expofed 
 to  no  manner  of  hr.Zird.  But  their  condition  is  exceed- 
 ing dangeroti?.  Acts  iii.  23.  And  it  fhallcome  topafs,  that 
 cjcry  Joul  "-jshicb  will  not  hear  that  prophet ^  [hall  be  dejiroyed 
 from  among  the  people.  And  therefore  the  apoftle  gives 
 that  folemn  caution  to  them  that  have  Chrifl  fpeaking 
 ro  them.  Heb.  xii.  25.  See  that  ye  refufe  not  him  that 
 fpeaketh  !  fur  if  they  efcapednot.'uiho  refufed  him  that  f pake 
 on  earthy  much  more  jhall  not  we  efcape,  if  W6  turn  away 
 from  him  that  fpeaketh  from  heaven.  Men  had  need  fee 
 10  ir,  that  they  refufe  not  Chrifl  fpeaking  ro  them  : 
 for  their  danger  is  exceedirrg  great.     Particularly, 
 
 I.  They  are  in  danger  of  being  fitiitcen  with  moft 
 dreadful  fpir it ual  plagues  in  this  world.— -Spiritual  judg- 
 ments are  the  mcil  fearful  judgm.ents,  that  can  be  in- 
 fiidted  upon  men  in  this  world.  The  forefl  and  hea- 
 viell  bodily  calamities,  are  as  nothing,  compared  wi:h' 
 livjfe  jiidgmenis  which  more  immediately  fall  on  the 
 fpirits  or  fouls  of  men.  Thefe  are  truly  mofb  dreadful 
 fruits  of  the  anger  and  difpleafure  of  the  great  God. 
 Now  fuch  judgments  as  thefe,  men  are  in  danger  o\\ 
 who  hearken  not  to  Jefus  Chrifi.  Ex.  gr.  Thev  are 
 }:i  danger  of  being  given  up  to  damning  errors.  VVIien 
 men  refufe  to  heirken  to  Chrifl:,  {'o  as  not  to  believe 
 and  obey  his  voice,  they  are  many  rimes  in  juft  jud.jj- 
 menc  itft  of  God  10  embrace  damn;'.bie  errors.  2  Thcff.. 
 ii.  ic,  ir,  12.  Becaufe  they  recei'oed  not  the  love  of  the- 
 truths  that  they  might  be  faved.  Fur  this  cdufe  Gcd  p?a'l 
 fend  them  firong  dehfofi,  that  they  Ihould  believe  a  lie  : 
 that  they  all  might  be  damned,  who  believed  not  the  truth. 
 ---Again,  they  are  in  danger  of  b^^ing  given  up  to  per- 
 petual barren nefs.  When  men  v/ilfully  refufe  to  hear- 
 ken to  Jefus  Chrill,  he  many  times  denounces  rhyc  fear- 
 ful curfeagainflchem.  Muith.  :;xi.  i.g:-  J.e:  710  fmn  pjow 
 m    ibce    benceforwirii    /V^'Di'r. -— iViOugh     liiey    may, 
 
 G  ^  fli?l 
 
$2  The  great  Duty  and  Benefit 
 
 fiili  enjov,  and  hear,  the  word  of  Chrifl:  presc!:.ed  to 
 rhem,  yet  it  fliall  becotne  ineiTedlual  ro  them,  fo  as  that 
 they  Iball  receive  no  ^ood,  be  made  nothing  betrer  by 
 k,  all  their  days.  Jcls  xxix.  25,  26,  27.  IF  ell  [pale 
 the  holy  Ghojl  by  the  prophet  Efiijs  unto  our  fathers,  fay- 
 ing^ Go  nr,to  this  people  and  fay.  Hearing  ye  fhall  hear  and 
 fjjall  not  unda'Jtand  ;  .and  feeing  ye  fhall  fee^  av.d  not  per- 
 ceive. For  the  heart  of  this  people  is  imxed  gyofs,  and  their 
 ears  are  dull  ff  hearing,  and  their  eyes  have  they  clofed  ;  left 
 they  poould  fee  with  their  eyes^  and  hear  with  their  ears^ 
 end  undcrfiand  with  their  hearts^  and  fhotild  be  converted, 
 and  I  f.V'UId  heal  thew,-"Ag3\n^  ibey  are  in  danger  of 
 being  given  up  to  the  power  of  their  hds.  When  men 
 refufe  to  hearken  to  the  voice  of  Chrifl-,  the^-are  many 
 times  judicially  iefc  to  licarken  to  the  voice  of  tl^eir  cor- 
 ruptions, and  to  be  under  the  full  P.vay  of  their  luds. 
 FJal.  Jxxxi.  II,  12.  But  my  people  would  not  hearken  to  my 
 'joice,  and  Ifrael  would  none  of  me  :  fo  I  gave  them  up  unto 
 their  own  hearts  lufis  ;  and  they  walked  in  their  own  counf els, 
 2.  They  are  in  danger  of  the  great  eft  damnation  in 
 the  7/orld  to  come. — The  future  damnation  of  every 
 finne**,  will  be  exceeding  great.  Yet  however,  the 
 damnation  of  {orVi^  finners,  will  be  much  greater  than 
 that  of  others.  Matth.  xxiii.  14.  Te  fljall  receive  the 
 greater  damnation.  Nov/,  of  all  finners,  their  damnation 
 Ih.iilbe  grcaieii,  who  refufe  to  hearken  to  ChriRfpeak- 
 ing  to  them.  Thefe  are  greater  finners  than  others^ 
 and  therefore  fhall  receive  greater  punilhment  thaa 
 others.  They  fin  againfi-.  greater  light,  and  love,  and 
 pjace,  and  means,  and  mercies,  than  others  do.  Their 
 fins  are  therefore  more  aggravated  than  the  fins  of  o- 
 I  hers  :  and  confequently  their  damnation  will  be  more 
 ai^gravaied.  Sinners  agaiofi;  the  light  of  nature,  and 
 tne  law  of  Mnfes,  fiiall  not  be  [0  feverely  punifned,  as 
 thofe  that  are  finners  againd  the  gofpelof  Chrifi-,  Co.L 
 r,  2,  3.  for  if  the  word  fpoken  by  angels,  was  fledfajt^ 
 and  eveyy  tra^^fgreffion  and  dif obedience  received  a  jujt  re- 
 romptrxe  of  reward  ;  how  fjall  we  efcape,  if  we  negieSt  fo 
 ;.neat  fa'.vation^  which  at  firfl  began  to  be  fpoken  by  the 
 
 Lord'i 
 
0}  diligently  hearkening  to  Christ,  83 
 
 Lord  1  And  hence  our  Lord  denounces  the  mofl:  dread- 
 ful wo,  againfl  thofe  who  abide  impenitent  and  difobe- 
 dient  under  the  ^o^P^J  preached  to    them.  Matth.  xi. 
 2e,  21,  22.    Then  began  he  10  upbraid  the  cities  'vohercin 
 mofl  of  his  mighty  iwrks  vj ere  done,  becaiife  they  repented 
 not.     fFo  unto  theey  Chor^ziB^  fVo  unto  thee ,  BeihiVid^  ; 
 for  if  the  mighty  works  which  were  done  in  yoUj  had  been 
 done  in  T\rt  ^ri^  Sidon,  thev  would  have  repented  long  ago 
 in  fackctoth  and  afJjes,    But  I  fay  unto  yoii,  it  pjall  be  more 
 tokrahle  for  T\x&  and  Sidon  in  the  day  of  judgment y  than 
 for  you.     Ihe  rhofl  wicked  and  notorious  linners  in  (he 
 ungofpelized  world,  (hall  have  an  eafler  hell,  than  fuch 
 as  abide  in  fm  under  the  difpenfation  of  the  gofpeL 
 There  will  be  degrees  of  punidiroent  in  the  future 
 world.     And   the  greateft  degree    thereof  will  be  in- 
 flifted  on  fuch  who  have  had  Chrifl:  (peaking  to  chem, 
 but  hearkened  not  to  him.    'Iheir  damnation  will,  of  all 
 fmners,  be  far  the  mofi:  dreadful.--- Indeed  in  relped  of 
 privation  of  good.zil  Cinners  will  bealike  unhappy.  IVone 
 of  the  damned  Ihall  enjoy  the  lead:  pofuive  favour  or  blef- 
 iing.   All  of  them  (hall  equally  be  deprived  of  God  as  the 
 fountain  of  good,  and  alf^3  of  every  created  good  and 
 comforting  thing. ---In  refpedalfoof  ^ara?/o;7,all  fmners 
 .hall  be  equally  miferable.     The   damnation  of  all  fin- 
 ders, fliall  endure  for  ever.     Not  one  linner  that  goes 
 down  to  the  pit  of  dellrudion,  fliall  ever  return  ihere- 
 Tcm.     G.ice  there,  and  for  ever  there  ;    they  come 
 no  more  out.  ,   Jefus  Chrifl:  will  at  the  lad  day  pafi 
 upon  all  ungodly,  fmners,  a  fcntence  of  eternal  dam- 
 nation, and  that  fentence  he  will  execute,  without  any 
 repeal.     In  that  matfer,  he  will  abide  of  one  mind, 
 and  not  change.     He  will    never  recall  the  word  than 
 is  gone  out  of  his  mouth,  nor  repent  of  what  he  has 
 fjid.     The  damnation  of  all   fmners    will  infallibly  be 
 v^ichout  end.     In  refpecl  then  of  lofs  of  good,  and  du- 
 ration  of  punifiimen',  gofpei-fmners  lliail  not  receive 
 grea'.er  damnation  than  other  f  nners.---yec  however, 
 in  other  refpedb,  their  punlfnment  iviil  be  more  intole- 
 rable than  liiat   of  others.     Particularly,  in  rei'[>e6lof 
 ,   C  2  the 
 
84  '^^^s  great  Duty  and  Benefit 
 
 the  fenfe  of  God's  wrath,  which  (liall  fall  more  hea- 
 vilv  upon  them,  being  velFels  more  filled  with  the  wrath 
 cf  God,  than  others.  And  alfo  in  refpedl  of  the  tor- 
 menting refle6>ions  of  confcience,  which  will  be  far 
 more  in  tolerable.  For  confcience  will  have  more  to 
 accufe,  upbraid  and  reproach  them  for,  than  others  will 
 have.-"-0  then  confider  thefe  ihingSj  and  no  longer 
 lefufe  to  hearken  to  Chrift  fpeaking  to  you,  led  that 
 fcripture  be  verified  concerning  you,  Prov.  v.  ii,  12, 
 13.  Jnd  thou  mcurn  at  the  laft,  and  fay  ^  How  have  I  hated 
 hijlriiciion,  and  my  heart  dejpifed  reproof ;  and  have  not 
 obeyed  the  voice  of  my  teachers,  nor  inclined  mine  ear  to 
 them  that  injirufied  me  ! 
 
 DocT.  11.  Such  as  he.^rken  dili^enfly  unto  Jcfus 
 Chrifl-,  /Jjall  he  made  to  partake  of  really  good  and  foul  fa- 
 tiifyitig  bleffngs  ;  or.  Diligent  hearkening  to  Jefus  Chrijl^ 
 is  the  ijoay^  to  partake  of  really  good  and  foul  fat isfying  Blef 
 firigs.  I'his  our  Lord  himfelf  has  declared  to  be  the 
 true  'vay  for  attaining  bkfiednef?.  Frov.  viii.  34.  Blef- 
 fed  is  the  man  that  heareth  me,  watching  daily  at  my  gateSy 
 wal'ing  at  the  pofls  of  7ny  doors. •-■Mots  particularly, 
 
 I.  Diligent  hearkening  to  Chrifl,  is  the  way  to  at- 
 tain/l;r^/t;^/2//j- 0/ ///z.-- Pardon  of  finis  undoubrediy 
 a  very  great  Eieiring.  The  holy  pfalmifl:  does  once 
 and  again  pronounce  him  a  blejfed  man,  who  partakes 
 in  pardoning  mercy.  Pfal.  xxxii.  f,  2.  Biefjed  is  the  /nan, 
 iX)hofe  tranjgrefjhn  is  forgiven,  'Vjhrfc  fin  is  covered,  Blef- 
 fed  is  the  man,  to  'whom  the  Lord  impiiteth  not  iniquity.  A 
 pardoned  man,  is  reconciled  to  God,  exempied"  from 
 condemnation  j  and  therefore  is  in  a  mofl  fafe  and  h-p- 
 pv  condition.  Hence  our  Lord  faid  to  the  man  f;ck 
 nf  the  p.ilfje,  Matth.  ix.  2.  Son,  be  of  good  cheer,  thy  fins 
 he  forgiven  thee.  Forgivenefs  of  fin,  is  a  groiind  of  e- 
 verlafiiing  conlblation.—Nov/,  this  great  and  fourcom- 
 foriing  blefiing  is  attained  in  the  way  of  hearkening 
 unto  the  voice  and  call  of  Jesus  Christ  ;  which  implies 
 both  faith  and  repentance,  hie  calls  men  to  repentance. 
 Mattb.  \x,  iz*  I  attLcomey  not  to  call  the  righteous.,  but 
 
 finnsrs 
 
of  diligently  UEXKKzmiiG  to  Cukist.         85 
 
 iinners,  to  repentance.  When  this  call  is  hearkened  to 
 and  complied  with,  then  do  [hey  receive  the  remiffion 
 of  fin.  Act,  iii.  19.  Repent  and  be  converted^  that  'your 
 fins  may  be  blotted  out.  This  repentance  towards  Qod 
 zccompduics  faith  towards  our  Lord  Jefus  Chrijl.  And 
 ChripL  calls  to  faith^  as  well  as  repentance.  Matth.  xi. 
 28.  <^^ome  unto  me,  &c. 
 
 2.  Diligent  hearkening  to  Chrift,  is  the  vi^ay  to  ac- 
 tain  gracious  communion  iviih  Jejus  Chrift,  Feilowfhip 
 v/ith  Jefas  Chrill:,  is  a  bleiled  Ibul Satisfying  privileg:^. 
 So  the  apoflle  fpeaks  of  ic,  i  Joh.  i.  3,  4.  That  ye  alfo 
 may  have  fellaivfliip  with  us  ;  and  truly  our  fellow fJjip  is 
 with  the  Father y  and  zvith  bis  Son  Jefas  Chriji.  And  thefe 
 things  write  we  unto  you,  that  your  joy  may  be  full.  How 
 great  an  honour  and  happinefs  is  ir,  for  Jefus  Chriii  to 
 entertain  friendly  and  familiar  communion  with  us?  This 
 is  a  foretafte,  and  the  beginning  of  iieaven's  blefll'dnefs 
 iifelf.  Now  this  Hngular  and  invaluable  favour  is  at- 
 tained by  hearkening  unto  Jefus  Chrid.  Thus  he  him- 
 felf  informs  us,  Rev,  iii.  20.  Behold,  I  fl and  at  the  doer ^ 
 and  knock  :  If  any  man  hear  my  voice,  and  open  the  door^ 
 I  will  come  in  to  him,  and  will  [up  with  him,,  and  he  with 
 me.  By  Chrift's  coming  into  us,  and  fnpping  with  us 
 and  we  with  him,  is  meant,  his  affording  his  gracious 
 prefence,  and  maintaining  Aveec  communion  with  our 
 fouls.  And  this  is  attained  in  the  way  of  obedient  heark- 
 ening to  his  voice,and  yielding  our  confent  that  he  Aioukl 
 take  poiTefiion  of  us  for  himfeif.---Anoiher  fuch  blsf- 
 fed  promife  Chrift  makes  to  all  them  that  obediently 
 hearken  to  him,  Joh.  xiv.  si,  23.  He  that  bath  my 
 commandments  and  keepeth  them,  he  it  is  that  loveth  me :  and 
 be  that  loveth  me,  /hall  be  loved  of  my  Father,  and  I  will 
 love  him,  and  will  manifefi  myfef  unto  him.  If  a  Man 
 love  me,  he  will  keep  my  words  :  and  my  Father  will  lov^ 
 himy  and  we  will  come  unto  him,  and  make  our  abode  with 
 him.  Jefus  Chrift  will  manifefi  himfelf  to  them,  fo  as 
 not  to  the  world.  Not  by  a  meer  external  revelation 
 of  himfelf  in  the  word  of  the  gofpel  ;  but  by  an  in- 
 ward r:^v elation  of  himfelf  to  their  mind^j  fo  as  tha: 
 G  3  they 
 
^6  'Ihe  great  Duty  and  Benefit 
 
 ihey  (hall  have  fuch  a  view  of  Chriil  in  his  Jovelinef^- 
 and  glory,  as  fhall  fill  them  with  admiracions  of  him» 
 He  will  alfo  corns  to  them  and  make  his  abode  with 
 them,  fo  as  that  they  iliall  apprehend  him  prefent  with 
 ihcms  ^^^r  them,  aboun  them,  day  and  night.  They 
 fhalJ  fo  pray  to  him,  as  if  he  were  here  on  earth,  in 
 the  very  clofet  with  thtm  :  Opening  their  hearts  to 
 him,  and  pouring  out  their  fouls  into  his  bofom. 
 
 3.  Diligent  hearkening  to  Jefus  Chrjft  is  the  way 
 to  attain  ajjurance  of  our  belonging  to  the  election  of 
 grace.  It  is  an  effe6t  of  wonderful  love,  for  a  man 
 to  be  of  the  number  of  God's  ele6l.  And  to  have 
 the  knowledge  hereof,  is  a  foundation  of  everlafling 
 conTolatior,  Luk.  x.  20.  Notwithjianding,  rejoice  not  in 
 this,  that  the  fpirits  are  fuhjevt  to  you  :  but  rather  rejoice, 
 becfiufe  your  names  are  written  in  heaven.  To  know  thac 
 our  names  are  written  down  in  the  book  of  life^  as 
 ihofe  who  are  chofen  and  ordained  to  partake  of  eter- 
 Jial  life,  is  a  greater  ground  of  rejoicing,  than  to  have 
 all  the  evil  fpirits  in  fubjeiSiion  to  us.  Now^  the  way 
 to  arrive  at  this  knowledge,  is  to  hearken  to  the  voice 
 of  Jefus  Chrifi:.  Our  thus  doing,  will  be  an  infallible 
 evidence  of  our  being  of  the  number  of  thofe  (lieep^ 
 for  whom  Chriil  has  laid  down  his  life,  and  who  were 
 from  eternity  given  to  him  by  the  Fatner,  to  be  faved 
 by  him.  J^ob.  x.  27,  28.  My  fheep  hear  my  voice,  and  I 
 know  them,  and  they  follow  me.  j^nd  I  give  unto  them 
 eternal  life,  and  ihey  jball  never  perifhy  nor  jloall  any  one 
 pluck  them  cut  of  my  band.  Hearkening  to  the  calls  of 
 Chriil^  (hews  that  they  are  eite^tually  called  j  and  this^ 
 that  ihev  are  elected,  Rem.  viii.   30. 
 
 4.  Diligent  hearkening  to  Chrilt,  is  the  way  to  at- 
 tain eternal  blejfednefs  in  heaven,  '  'Hie  bleflings  of  the 
 }dng(fom  of  ^^ury,  are  of  all  blelTings  the  befl  and  moll; 
 excellent.  Theie  are  fully  fatisfying  and  ever-endu- 
 ring blelllngs.  Now,  hearkening  to  Chrift  is  the  way 
 to  be  brought  to  the  participation  of  thefe  heavenly 
 good  things.  Job.  v.  24.  Fcrily,  verily.,  I  fay  unto  you^ 
 he  that  tcaretb  fr.y  vjords^  and  believetb  on  bim  that  /era 
 
»f  diligently  hearkening  ro  Christ.  87 
 
 i/;^,  hath  everlojl'wg  life,  and  Jhall  not  coin$  into  condem- 
 natkn,  but  is  pajj'ed  from  de^th  unto  life, 
 
 'thus  alfo  in  the  verfc  following  the  text,  Hedr 
 and  your  funis  floall  live,  even,  an  CLernal  life  in  the 
 kingdom  of  heaven.    But  of  this^  more,  when  we  come 
 
 to  thofe  words. So  much  for  do6lrinal  handling  the 
 
 point. 
 
 Application. 
 
 A>  ever-1'j^  would  partake  of  foul  fatisfy tug  blefftng^^ 
 Itt  us  diligently  hearken  to  jefus  Chrijt,  None  bui  Je- 
 fus  ChriH  reveals  to  us  the  true  good  things,  in  the  cn- 
 joymenr  whereof  our  fouls  can  be  made  happy,  in 
 vain  do  we  look  for  a  difcovery  of  them  from  any 
 other,  job.  vi.  ^8.  To  "vohom  fJjail  ^j^c  go  ?  Thou  haji 
 the  ivords  if  eternal  Ife  ;  even  T^oi/, exclufively  of  all 
 Ov'hers.  Jefus  Chrift  only  has  brought  eternal  hfe/and 
 immortality  to  light,  and  he  only  makes  known  the 
 Way  that  It^^ids  thereunto,  O  then  let  us  diligently 
 hearken  unio  him.  To  this  end,  obferve  tbefe  di- 
 rccfions  and  advices. 
 
 Direct,  i.  Take  heed  of  thofe  things  which  may  be  hin- 
 drance's of  your  diligent  hearkening  to  Jefus  Chrill.  There 
 are  many  things  which  are  grievous  obflruciions  here- 
 unto, and  thefe  (hould  be  carefully  watched  againlh 
 
 I.  Worldly  encumbrances.  When  men's  hearts  are 
 fet  upon  this  world,  and  deeply  engaged  in  the  purfuic 
 of  it,  this  is  a  great  impediment  unto  their  hearkening  to 
 the  words  of  the  Lord,  fo  as  to  comply  therewith  hi 
 their  practice.  Matth.  xiii.  22.  He  that  received  feed  a- 
 mong  the  tbornSy  is  he  that  heareth  the  word,  and  the  cars 
 of  this  world  and  the  deceitfulnefs  of  riches  choke  the  word, 
 and  he  becometh  urfruitfuL-Such  immoderate  deCires  of 
 and  cares  about  worldly  things,  do  choke  preparations 
 to  hear  the  word  of  Chrift,  When  men's  minds  are 
 caken  up  with  the  world,  they  can  find  httle  heart,  or 
 leifure,  to  make  fuitable  preparations  unto  attending 
 on  the  word  of  Chrilt.  There  is  little  meditation  on 
 whac  they  are  about  to  do,  when  they  are  going  up  to 
 G  4  t^'C 
 
88 
 
 The  great  Duty  and  Benefit 
 
 the  houfe  of  God  ;  and  little  prayer  for  a  bleffing  upori 
 what  they  may  hear.  Thsy  are  fo  cumbred  about  ch0 
 world,  and  fo  fpenc  in  labours  for  it,  thac  they  neg!e6l 
 preparations  fur  hearing  the  word  of  Godo"-.i\gain^ 
 thefe  vvoridlv  cares  alfo  choke  duQ  attentionio  the  word 
 of  Chrid.  When  men  come  to  hear,  if  their  hearts 
 are  drenched  in  worldly  affairs,  they  give  little  or  no 
 attention  to  what  is  fpoken.  Their  hearts  go  away 
 into  the  worlds  employing  their  thoughts  about  this^ 
 end  thar,  and  the  other  worldly  concern^  fo  that  many 
 times  they  no  more  hear  what  is  fpoken  to  them  from 
 the  Lord,  than  the  feats  whereon  they  fit.-— Again, 
 ihefe  worldly  care^  do. chcke -ihc  of tcr-improvement  of 
 the  v/o:d.  Jf  men  do  atreod  to  what  is  fpoken,  yet  if 
 their  hearts'  be  eagerly  fet  upon  the  world,  all  concern 
 to  put  it  in  practice  is  laid  afide  and  lo(i.  Their  minds 
 are/o  taken  up  with  the  world,  as  to  forget  what  rhey 
 beard,  to  think  no  more  of  it,  and  be  altogether  re- 
 gardiefs  about  doing  of  ir.  Ezek.  xxxiW.  31.  They  come 
 to  t't^ee  as  the  people  comcth.  They  fit  before,  thee  as  my 
 people,  and  they  bear  thy  ix^ovds '^  hut  they  will  not  do  them  : 
 for  ijoith  their  ^nouth  they  fkcjj  much  luve,  bui  their  heart 
 goety after  their  ccDetGufncf^ . 
 
 2;  Uiijufl  prejudices  agninn:  the  do^rines  and  precepts 
 of  Jefus  Chjifh  .  §uch  groundlefs  prejudices  againfl 
 what  is  fpoken  to  us  by  Jefus  Chrift,  are  a  great  occa- 
 fion  of  not  hearkening  to  him.  The  unbelieving  ycixjs 
 had  taken  up  prejudices  againfl  the  perf^n  of  Chnll, 
 and  the  do6h']nes  taught  by  him  f  and  that  was  one 
 main  ground  of  their  rcfufing  to  hearken  to  him.  We  ' 
 ilioul.d  ilierefoive  beware  cf  harbouring  any  prejudices 
 in  fy^w  mind=i  againfl  :the  word  of  Chri(i.---Parricularly, 
 
 r.  Be.  not  prtjudiced  againfl:  the  truths  revealed  by 
 Chrifl,  on  the  account  of  their  myfierioufufs,  'i'here  are 
 many  things  wiiich  Chrid.  makes  known  as  articles  of 
 faith,  nccelliry  to  be  bciievcd  in  order  Co  ulvation, 
 whic^]  y^et  are  very  deep  and  ;myflerious.  Of  this  na- 
 itire,  are  the  do£:r-nc5  of  the  trinity  efpcrfon.^,  in  the 
 nnity  of  ihe  Godhead  ;  the  i::carn;iCiQii  cf  che  Son  of 
 \.  '         '  God, 
 
of  diligently  hearkening  to  Chrisj,  S9 
 
 Gody  and  our  redemption  by  his  blood,  the  future  re- 
 rurrc6lion  of  rhe  dead,  Sfc-.-.TIiefe  are  truths  which 
 exceed  our  comprehenfion.  We  cannot  fully  conceive 
 h'jw  chefe  things  can  be.  Hereupon  we  may  be  ape 
 to  have  prejudices  arife  againd  them  in  our  mind,  To  as 
 to  call  the  truth  of  them  into  queflion,  and  to  disbe- 
 lieve them.  But  we  (liould  take  heed  of  unbelief  oa 
 this  account.  For  things  may  be  certainly  true,  thougli 
 we  cannot  fathom  them  with  our  Ihallow  underfland- 
 ings.  And  it  is  the  height  of  folly  and  pride,  to  ima- 
 «»;ine  that  nothing  can  be  true,  but  what  we  can  per- 
 fedlly  comprehend.  Though  therefore  the  myfteries 
 revealed  by  Chrifl  are  incomprehenfible  by  us^  yet  they 
 are  to  be  received  as  undoubted  truths  ;  and  that  be- 
 caufe  of  the  infallibility  of  him  who  reveals  them  to 
 us.  He  is  the  faithful  and  true  v/itnefs,  who  cannoc 
 lie,  or  utter  any  thing  that  is  falfe.  What  therefore  he 
 reveals,  we  are  to  yield  a  firm  aflent  unto,  becaufe  of 
 his  teftimony  which  is  unerring  and  truly  divine.  For 
 nothing  can  give  us  greater  certainty  of  the  truth  of 
 any  thjng,  than  the  tedimony  of  Jefus  Chrid.  Thus 
 fahh  the   Lordy  is  the  furcfl;   foundation  for  faith. 
 
 2.  Be  not  prejudiced  againd  the  commands  of  Chrif^^ 
 becaufe  of  their  Jlriclnefs.  Certain  it  is,  that  the  com- 
 mands of  Chrid  are  very  d:ri6l  and  holy.  They  give 
 not  the  lead  allowance  to  any  fin,  though  never  fo 
 leemingly  pleafing  and  profitable.  They  require  exa6l 
 purity  in  heart  and  life.  They  call  to  the  pradlice  of 
 duties,  which  are  very  contrary  to  flefii  and  blood. 
 They  require  us  to  forgive  injuries,  to  thofe  that  have 
 wronged  us  ;  to  blefs  them  that  curfe  us  ;  to  pray  for 
 them  that  defpitefully  ufe  us,  and  abufe  us  ;  to  deny 
 ourfelves,  and  take  up  his  crofs  and  follow  him,  if  cal- 
 led thereunto.  Of  thefe  things  we  may  be  apt  to  fay. 
 They  are  hardfayngSy  ^j)bo  can  hear  them  ?  And  here- 
 upon may  be  tempted  to  cad  them  off  and  negledl 
 them.  But  we  fliould  beware  of  entertaining  any  fuch 
 bard  thoughts  of  the  commands  of  Chrid,  which  are 
 all  holy,  jud,  and  good.     Though  they  are  dri6f,  and 
 
 difficult 
 
JO  The  great  Duty  and  Benefit 
 
 difficult  to  us,  through  the  corruption  of  our  hearts,  yec 
 through  his  grace  enabling  us,  we  niay^  Co  chearfully 
 obey  them,  as  to  find  his  yoke  eafy,  and  his  burden  light  ^ 
 and  to  fay  from  happy  experience,  that  none  of  his 
 comihands  are  grievous.  '  And  though  the  gate  that  we 
 are  to  enter  into,  be  Jhait,  and  the  ^.vay  than  we  are  to 
 walk  in,  be  narrow,  yet  it  leadeth  to  eternal  life,  (Matth. 
 vii.  14.)  The  way  of  his  commandments  is  thevvay  to 
 heaven  ;  and  that  will  make  amends  for  all  the  labour 
 and  pains  we  are  at,  in  obedience  to  him.  An  eternity 
 of  bltflednefs  will  fully  recompenfe  us,  for  all  the  dif- 
 ficulties we  meet  with,  in  the  way  thereunto.  la  the 
 end,  v/e  fivall,  to  our  everlafting  joy,  find  it  to  be  fo. 
 Thus  for  the  firft  Direction. 
 
 Dire^o  2 .  Let  us  pray  to  God,  to  give  us  an  heart  tq 
 attend  and  hearken  unto  Jcfus  Chrifl.  Such  an  hearc 
 is  the  gift  of  God  alone.  Dent,  xxix.  4.  The  Lord  hath 
 not  given  you  an  heart  to  perceive,  and  eyes  to  fee,  and  ears 
 to  hear,  unto  this  day.  Tis  God,  that  opens  men's 
 Linderftandings,  fo  as  to  underftand  what  is  fpoken  to 
 them.  Luk.  xxiv.  45.  'Tis  God,  that  opens  their 
 hearts,  fo  as  to  receive  the  truth,  in  the  belief  and  love 
 ot  it.  yici,  xvi.  14.  'TisGod,  that  caufes  mv'^n  to  walk 
 in  his  ftatutes,  and  to  keep  his  judgments  and  do  them. 
 Ezsk.  xxxvi.  27.  If  the;n  we  would  have  an  ear  at- 
 tentive to  the  voice  of  Chrifl,  an  underllanding  en- 
 lightned  in  the  knowledge  of  his  ways,  and  a  flexible 
 will  to  yield  fubje6lion  to  his  commands,  let  us  be  ear- 
 nefk  in  prayer  to  God  for  it.  Thefe  things  many  wanr, 
 becaufe  they  do  not  ask  them  of  God,  and  wait  upon 
 him  in  prayer  for  them.  Let  us  then  be  much  in  prayer 
 to  God,  for  an  opened  ear  and  heart,  to  entertain  the 
 words  of  the  Lord  fpoken  to  u?.  Jt  was  DaviSs  re- 
 peated prayer  to  God,  Pfal,  cxix.  iS.  Open  thou  mine 
 iyeSy  that  I  may  behold  wondrous  thir.gs  cut  of  thy  law, 
 Jr-  33,  34,  35.  Tec:ch  me,  0  Lord,  the  vjdy  cf  thy  jiatutss, 
 c'Jid  I  /ball  keep  it  to  the  end.  Give  me  under  [landing,  and 
 I  foall  keep  thy  law,  yea,  I  fJjall  ohferve  it  with  my  whole 
 bean,     Make  me  to  ^0  intbep.nb  of  thy  commandments, 
 
 Inelins 
 
cf  diligently  hearkening  io  Christ.         91 
 
 Incline  my  heart  unto  thy  tejiimonies.  Thus  earnefl:  is  he  in 
 prayer  to  God,  that  he  may  be  enlightned,  inftrudted,  in- 
 clintd,  and  enabled  to  walk  in  the  way  of  God,  fee  before 
 him  in  his  word.    And  in  this  v/ay  of  fervent  prayer,  he 
 gained  much   fpiritual  wifdom  and  flrength  :  whereby 
 he  became  eminent  in  his  obedience  to  God,  fo  as  to 
 have  that  teftimony    of  his  being  a  man  after  God's 
 heart,  that  fulfilled  all  his  wilL  Aci.  xiii.  22.  If  there- 
 fore we  are  defirous  to  know,  believe,  and  do^  the  things 
 that  are  fpoken  to  us  by  Jefus  Chrifl:^  let  us  apply  our- 
 felves  to  God  in  prayer,  as  the  way  for  the  attaining 
 our  defires.  Prov.  ii.  3,  4,  5.  Jf  thou  criejt  after  know- 
 ledge, and  lifteft  up  thy  voice  for   underfianding  ;  if  thou 
 feekefi  her  as  fihery  and  fearchejl  for  her  as  for  hid  trea- 
 fares  ;  then  [bah  thou  underfiand  the  fear  of  the  Lord,  and 
 find  the  knowledge  of  God.     For  the  Lord  giveth  wifdom : 
 mt  of  his  mouth  cometh  knowledge  and  underfianding. 
 
 mm 
 mmu 
 
 Pisc. 
 
^l  Coming  io  God,  and  hear iftg  Him, 
 
 Comwg  to  GoD^  and  heari7jg  Htm^  the  way 
 for  Men's  Souk  to  live. 
 
 Disc  o  u  r  s  e    IV- 
 
 I  S  A  I.    LV.    7. 
 
 Incline  your '  Ear^  and  come   unto  Me  : 
 Heary  a?id  your  Soul  fnall  live.--  - 
 
 l^iW^  N  the  two  preceedjng  verfe?,  cur  Lord  Jefiis 
 ]:^  I  g^  Chriic  invited  finners  to  come  unto  him,  and  ti> 
 ISiJc^  hearken  unto  him.  In  this  verfc,  God  the  Fa- 
 ther makes  the  fame  invitation  unto  finncTS* 
 Such  a  change  of  perfons  is  very  frequent  and  nfual  in 
 iat  writings  of  the  prophets.  And  though  their  diftincl 
 perfonal  names  be  not  exprefly  mentioned,  yet  they  may 
 be  known  by  the  things  that  are  fpoken.  Thus,  it  is 
 plain  from  the  following  context,  that  it  is  God  the  Fa- 
 ther, who  here  fpeaks.  For  'tis  he,  that  makes  an  ever- 
 hfling  covenant  with  men,  in  Chrift  the  redeemer.  And 
 'tis  he,  that  fpeaks  concerning  Chrift,  in  ver.  4.  Behold^  I 
 have  given  him  for  a  ivitnefs  to  the  people^  a  leader  and 
 co^imander  to  the  people.  'Tis  He,  alfo  that  fpeaks  io  Chrifl", 
 in  ver.  5.  Behold^  thou  fjjalt  call  a.  nation  that  thou  knoivefi. 
 not^  &:c.  So  that  'tis  God  the  Father,  who  her?  joins  ;vith 
 
 hii 
 
the  W  A^  for  Meal's  Souls  to  live,  93 
 
 his  Son  Jefus  Chrid,  in  inviting  Tinners  to  hearken  and 
 come  to  him  ,*  and  this  very  confidently.  .  For  the  Fa- 
 ther and  he  are  one  ;  their  eflence  and  will,  one  and 
 the  fame.  So  that  the  call  of  one  is  the  call  of  both. 
 Job.  xiv.  10.  Believejt  thou  not,  that  I  am  in  the  Father, 
 and  the  Father  in  me  ?  The  iX)ords  that  I /peak  unto  you,  £ 
 /peak  not  of  my  Scf :  but  the  Father y  who  dwelleth  in  me.-Ht 
 did  not  fpeak  of  his  own  head,  or  without  the  Father  ; 
 but  the  words  he  fpake  were  both  his  and  the  Father's 
 who  was  in  him.  And  hence  Chrift  fays.  He  that  hearetb 
 vie,  or  defpijeth  me,  hearetb  or  defpifetb  him  that  fent  me. 
 Luk.  X.  16. 
 
 In  the  words  of  the  text,  we  may  obferve  two 
 things. 
 
 1.  The  duty  which  God  calls  finners  unto;  and  thac 
 is  double,  to  incline  their  ear  and  bear,  and  to  come  unto 
 him. —To  incline  their  ear  and  hear,  is  the  fame  with 
 hearkening  diligently  in  the  foregoing  verfe,  which  was 
 there  fpoken  to,  and  the  lefs  needs  here  to  be  infifted 
 on.  By  coming  to  God,  is  meant,  a  returning  to  him 
 as  our  chief  good  and  happinefs,  our  fovereign  Lord, 
 and  our  lad  end.  And  this  fuppofes  ourdidanceand  de- 
 parture from  God.  Both  of  thefe  are  expreffed  in  Jer.  ii'u 
 2i.  Return y  ye  backfliding  children y  and  I  ivill  heal  your 
 backfuidings.  Behold  we  come  unto  thee,  ,'  for  tbou  art  the 
 Lord   our  God, 
 
 2.  An  encouraging  promife  ;  and  your  foul  fuall 
 live.  The  blefling  promifed  is  life  ;  and  the  bed  fore 
 of  life  too,  even,  the  life  of  ih^  foul y  which  is  the 
 mod  excellent  part  of  man. 
 
 DocT.  I.  All  men  naturally  are  at  a  d i dance //{?/;r 
 GoD.---This  is  a  truth  implied  in  God's  calling  upon 
 them  to  come  to  him  ;  for  this  intimates  to  us,  thac 
 men  are  departed,  and  gone  away  from  God.  The  fird 
 apodacy  has  cad  mankind  into  a  didance  from  God  ; 
 ar.d  while  they  continue  in  the  date  of  nature,  they 
 
 remaiii 
 
94  Coming  to  God,  end  bearing  Hih, 
 
 remain  in  that  diflance  from  God.  This  is  reprefented 
 to  us  by  that  parable  of  the  prodigal  'fin ,  who  wenc 
 away  from  his  father's  houfe,  into  a  far  country,  Luk» 
 XV.  13. 
 
 Quell,  h  "uobat  refpc&s  are  men  naturally  at  a  diflance 
 from  God  ? 
 
 Anfw.   I.  Negatively y  m  two  word.--. 
 
 1.  Men  are  not  at  a  diftance  from  God  v/ith  refpe^l: 
 to  his  ejfence,— There  is  no  local  difrance  between  the 
 being  of  God,  and  the  beings  of  men,  lie  is  not  in 
 one  place,  and  they  in  another  dillant  placCo  Indeed,  ic 
 may  be,  and  fometimes  is,  the  apprehenlion  of  profane 
 perfons,  that  God  is  limited  and  confined  to  the  hea- 
 vens, and  is  not  in  this  lower  world  where  they  are. 
 They  think,  that  he  walketh  in  the  circuit  of  heaven 
 CJob.  xxii.  14)  inclofed  in  the  vail  limits  thereof.  But 
 God  is  elTrntially  prefent  in  all  places,  heaven,  he)l, 
 and  earth.  Pfal.  cxxxix.  7---10.  IVhitber  fhall  I  fee, 
 from  thy  prefence  "^  if  I  a  fend  into  hedven^  thou  art  there  : 
 if  I  make  my  bed  in  hell,  behold,  thou  art  there  :  if  I  take 
 the  vjings  of  the  morning,  and  dwell  in  the  uttermoft  parts 
 of  the  Jea^  even  the)e  fhall  thy  hand  find  me;  and  thy  right 
 hand  floall  hold  me.  The  great  God  fills  heaven  and 
 earth..  Jer.  xxiii.  24,  Can  any  hide  himfelf  in  fecret  pla- 
 ces^ that  I  JJoali  not  fee  him  ?  faith  the  Lord  :  do  not  I  fill 
 heaven  and  earth  ?  faith  the  Lord,  h  is  therefore  abfo- 
 Jutely  impoifible  for  men  to  be  where  God  is  nor. 
 So  that  there  is  no  diflance  as  to  place,  between  God 
 and  men.  in  this  refpetl,  the  Apoflle  fays,  J^.  xvii. 
 27,  28.  He  is  not  far  from  every  one  of  us  :  for  in  him  we 
 live  and  move  and  have  our  being.  We  are  not  only  near 
 God,  but  in  God.  He  is  more  intimate  to  us,  than  we 
 are  to  ourfelves.  O  that  this  were  more  realized  and 
 thought  of  by  us  !  Of  how  great  ufe  would  it  be  unto 
 us  !  How  circumfpetl  might  it  caufe  us  to  be  ! 
 
 2.  Men  are  not  at  a  diflance  from  God  with  refpe<5l 
 to  his  providence.--'SinneTS  are  not  far  from  God  fo  as 
 not  to  be  under   his  governing  providence.      Indeed, 
 Tinners  may  thinks  chat  God  does  not  exercife  a  provi- 
 de'^'i'' 
 
the  Wa^  for  Mens  Souls  to  live.  95 
 
 denflal  rule  over  this  lower  world;  that  he  is  fo  taken  up 
 with  the  affairs  of  heaven,  as  not  to  mind  or  regard  the 
 things  dorie  on  earch.  They  may  look  upon  divine  pro- 
 vidence as  unconcerned  abour,  and  not  extending  iifelf 
 to,  their  peffons  and  aftions.  This  was  the  opinion, 
 not  only  of  foiv.Q  of  the  heathen  philofopher?,  but  ct 
 profane  finners  among  the  profefling  people  of  God, 
 whom  the  Lord  fiiarply  reproves  in  a  way  of  expoftu- 
 jation-  rfal.  xxxiv.  6— 10.  They  Jlay  the  widow  and 
 the  Jlrangcry  and  mwdsr  the  fatherkfs.  Yet  they  fay,  The 
 Lord  fhall  not  fee,  neither  /hall  the  Gcd  of  Jacob  regard 
 it.  Undcrjland,  ye  brutifJj  among  the  people  ;  and  ye  fools ^ 
 v:ben  ^jdHI  ye  be  wife  1  he  that  planted  the  ear,  fjall  be  not 
 hear  ?  he  that  formed  the  eye^  fijall  he  not  fee  1  be  that 
 cbnjlifeth  the  heathen,  fl:aU  not  he  correfi  V  i.  e.^  fuch 
 wretches  as  you,  who  profefs  yourfelves  to  be  his  peo- 
 ple. Whatever  therefore  finners  may  imagine,  yec 
 they  are  not  under  any  providential  diftance  from  God, 
 fo  as  to  be  exempted  from,  and  out  of  the  reach  of, 
 his  dominion.  No,  the  moft  potent  and  rebellious  of 
 them  are  under  his  a6tual  ruling  providence,  [o  as  to  be 
 reftrained  and  over-ruled  by  him,  to  the  accomplilhing 
 his  own  holy  ends  and  purpofes.  Pfal.  Ixxvi.  10.  Surely 
 the  '■jorath  of  man  fjall  praife  thee  ;  the  remainder  of  'u.natb 
 /bait  thou  rejfrain.  No  more  of  their  wrath  (liall  be  fuf- 
 tered  to  break  forth,  than  fnall  make  way  for  the  glorv 
 of  God,  by  his  moft  wife  ordering  of  it. ----Thus  much 
 for  the  negative. 
 
 A,  2.  yJffirmatively,2}{'oln  two  \v0rd5. 
 
 I.  Men  are  naturally  at  a  didance  from  God,  as  he 
 is  the  rightful  Lord  o(  man. --This  is  a  morally  evil  and 
 finful  diliance,  confiding  in  a  departure  from  the  holy 
 Iaw  of  God  given  to  men.  A  conformity  to  this  law, 
 is  a  proximity  or  nearnefs  to  God.  And  tf:ere(ore  a 
 walking  according  to  this  law,  is  called  a  walking  with 
 God,  as  it  is  faid  of  Enoch,  Gen.  v.  22.  And  of  Nod\ 
 Gen.  vi.  9. ---On  the  other  hand,  a  difconff:^rmiLY  to 
 the  law  of  God,  is  a  departure  or  diftance  from  God. 
 And  therefore  thofe  that  wander  from  the  way  of  God's 
 
 command  men  tr, 
 
96  Coming  to  God,  and  hearing  Him^ 
 
 commandments,  are  faid  to  go  aflray  from  God,  and  to 
 be  ejlranged  from  /;/m,  Pfal.  Iviii.  3.  They  bid  God 
 depart  from  them,  as  their  Lord  and  lawgiver  ;  pradi° 
 caliy  faying  to  him.  We  dcfire  not  the  knozvkdge  of  thy 
 ways.  Job  xxi.  14.  Now  this  dillance  from  God  is 
 twofold. 
 
 I.  An  habitual  (or  inherent)  diilanc^^  in  their  natures. 
 All  men  naturally>  as  to  their  inward  fpiritual  fbaiep 
 are  far  from  God-  Their  natures  are  far  from  a  con- 
 formity to  the  holy  nature  and  law  of  God.  Nay,  they 
 are  full  of  difconformity  to,  and  enmity  againfl^  God 
 and  his  law.  Rom.  viii.  7.  The  carnal  mind  is  enmity 
 again fi  God  :  for  it  is  not  fuhje6t  to  the  law  of  Gcd,  nei- 
 ther indeed  can  be.  Their  natures  are  empty  of  all  good, 
 Rom.  vii.  18.  In  my  ficfh  dtvelleth  no  good.  And  re-? 
 plenillicd  with  all  evil.  Eccl.  ix.  3.  l^ea,  alfo  the  heart 
 cf  the  fons  of  men  is  full  of  evil.  The  original  holy 
 image  of  God  is  lo(l.  And  the  filrhy  image  of  Satan 
 fucceeds  in  the  room  thereof.  So  that  the  nature  of 
 every  man,  abiding  in  its  fallen  e flare,  is  at  an  extream 
 diflance  from  the  holy  God,  and  the  holy  rule  prefcri- 
 bed  unto  it.  It  has  in  it  a  reigning  law  of  fin^  which  is 
 univerfally  oppofite  to  the  holy  law  of  God,  and  irri- 
 tated thereby.  Rom.  vii.  S-  Sin  taking  occafion  by  the 
 commandment,  "jjrought  in  me  all  manner  of  concupifcence. 
 
 2.  An  a^ual  diflance  from;  God,  in  their  operations. 
 Men  naturally  are  far  from  God  in  their  adlions  ;  and 
 that  both  inward  and  outward,  in  their  hearts  and  lives. 
 
 I.  As  to  the  inward  a6lions  of  their  hearts,  they  are 
 far  from  God. ---The  law  of  God  is  a  fpiritual  law, 
 Rom.  vii.  .14,  h  is  a  rule  to  the  fpirits  or  fouls  of 
 men,  by  v/hich  their  inward  motions  and  operations 
 Ihould  all  be  regulated^  And  any  fwervings  of  the 
 foul,  from  this  rule,'  in  its  a6lions,  are  fo  many  inward 
 departings  from  God,  as  its  lawgiver.  Now^  with  re- 
 fpe6l  to  thefe  internal  operations  of  the  foul,  men  are 
 naturally  at  a  diftance  from  God.  Hence  the  heart  of 
 man  in  its  natural  eftace,  is  faid  to  be  defperately  wicked. 
 Ter.  xvii.  0.  Their  hearts  are  full  of  evil  im^iiinaticns . 
 
 G€o. 
 
;  ih^  Way  for  Mehh  Soltls  to  live.'  i'f 
 
 Gen.  vi.  5.  Evil^  ^nd  only  evilySind' contimal/y  fo.  TUt 
 v/orkings  of  the  heart  towards  Hn,  are  perpetual  and  end- 
 Kfs.  The  whole  foul  is  alienated  and  turned  off  from 
 God,  having  no  kindly  niotions  in  it  towards  God,  but 
 full  of  aclings  of  enmity  agalnft  God.  Co!,  i.  21.  Tou 
 who  were  fometinzes  aliemleJ,  and  enemies  in  your  minds. 
 
 2.  As  to  the  Outward  adlions  of  their  lives^  they  are  far 
 from  God. — -There  is  a  rule,  v/hich  God  has  prefcribed  to 
 men,  according  to  which  they  fhould  fcjuare  and  order  their 
 converfations.  But  men  in  their  natural  efi-^te,  do.fwervc 
 and  depart  from  this  rule  in  their  lives.  They  live  not 
 according  to  it,  but  in  a  contrariety  thereunto.  They  are^ 
 as  the  pialmiH:  fays,  all  gone  dftde^  \.  e.  from  rhe  way  of 
 holincfs,  and  are  all  together  become  filthy.  Pfal.  xiv.  3.  In- 
 (lead  of  obeying  the  la\^"of  God,  they"  obey  the  law  of 
 (in.  Tit,  \\\.  3.  For  we  ourjelifes  were  fomeiimes  dtfohedi- 
 e'lt^  I erving  divers  lu/is  and  pleafures.  Rom.  vi.  17.  Te 
 were  the  Jervahts  of  fin.  And  in  this  refpe6V,  unregenc- 
 rate  perfons  are  Taid  to  be  alienated  from  the  life  cf  God^ 
 Eph.  iv.  18.  The  life  of  God  is  a  life  of  holinefs ;  He 
 is  holy  in  all  his  ways  :  but  they  are  unholy  in  all  their 
 I'/ays,  and  fo  walk  at  a  didance  from  God,  yea,  walk  con- 
 trary to  God.— Thus  for  tBe  firti:  thing,- "y/z.  that  men 
 naturally  arc  at  a  diftance  from  God  as  the  rightful  Lord, 
 of  man.' 
 
 2.  Men  are  naturally  ara  didanee  from  God,  as  he  is 
 the  chief  good  of  man.  They  withdraw  from  God,  noc 
 only  as  he  is  God  mod  high,  but  alfo  as  he  is  God  al- 
 fnfficiehf.  They  not  only  feliife' fubjecliori  to  him,  buc 
 alfo  regard  hot  the  enjoyment  of  hifni  They  forfake 
 God,  as  he  is  the  fountain  of  living  waters  ;  not  placing^ 
 and  feeking  their  felicity  in  him,  but  in  fomething  elfe. 
 Jer.\\,  13.  My  people  have  committed  two  e^^)ih  :  they  have 
 forfaken  me  the  fountain  of  living  waterSy  end  hewed  them 
 out  cifierns^  broken  cifierns^  that  can  told  no  water. — More 
 particularly, 
 
 *  I.  They  withdrciw  depcndance  on  God.  GrA  h  the 
 alv^ne  fountain  of  all  good,  from  whom  comes  down  cvrr/- 
 
^8  Coming  to  God,  and  hearing  Him, 
 
 good  gift.  7j?».  i.  17.  And  therefore  the  dependanceol 
 men,  fhould  be  upon  God  alone,  for  all  their  fupplies  of 
 good.  Yet  however,  men  naturally  are  alienated  from 
 God  in  this  refpcifL.  They  place  not  their  trufl  in  God 
 for  that  good,  comfort  and  fafety,  which  they  fland  in 
 need  of  \  bur  trufl:  unto  themfelves,  or  to  the  creature. — • 
 If  they  want  outward  good  things,  they  depend  upon 
 their  own  ^(\\\  prudence  and  diligence,  for  obtaining  them, 
 and  not  upon  i\\t  providence  and  blefTing  of  God.  If 
 they  enjoy  a  plenty  of  worldly  comforts,  they  t.^uft  in 
 them  for  fatisfadion  and  protedion,  and  not  in  God.  Pfal. 
 Jii.  7.  Lo^  this  is  the  man  that  made  not  God  his  firengih^ 
 hut  tnifled  in  the  abundance  of  his  riches.  So  in  Luk.  xii. 
 19.  Soul^  thou  hafi  much  goods  laid  up  for  many  years  •,  take 
 thine  eafe.,  eat^  drink,  and  be  merry. 
 
 2.  They  withdraw  defire  toward  God.— The  defires 
 of  men  ought  to  go  out  after  God,  as  the  only  foul  fatis- 
 fying  portion.  Yet  however,  men's  defires  are  naturally 
 withdrawn  from  God,  and  reach  forth  after  other  things 
 as  their  felicity.  The  current  of  their  defires  is  after 
 earthly  good  things,  as  if  thefe  were  the  moft  excellent, 
 and  only  defirable  things.  Pfal.  iv.  6.  nere  be  many  that 
 fay.,  Who  will  /hew  us  any  good  ?  any  worldly  good.  They 
 greedily  crave  thefe  apprehended  good  things  ;  and  thirfi: 
 not  after  God,  the  living  Gcd.  The  hearts  of  men  na- 
 turally are  turned  from  God,  to  the  creature.  So  that 
 they  infatiably  crave  created  good  things,  and  regard  noc 
 God  the  increated  and  infinite  good.  Thus  the  pfalmifi: 
 fpeaks  of  fome,  who  are  men  of  the  world.,  which  have 
 their  portion  in  this  life.  Pfal.  xvii.  14.  They  were  world- 
 ly-minded men,  who  placed  their  happinefs  in  the  things 
 of  this  world,  and  made  choice  of  them  for  their  portion. 
 If  they  may  polTefs  abundance  of  thefe  things,  they  care 
 r.or,  though  they  mifs  of  the  enjoyment  of  God. 
 
 3.  They  withdraw  communion  with  God. — Men  natu- 
 rally care  not  to  converfe  with  God,  but  fhun  his  prefence. 
 Hence  they  ordinarily  live  in  the  negled  of  thofe  duties, 
 wherein  we  draw  nigh  to  God.— They  retrain  prayer  to 
 
 God;, 
 
the  Way  for  7\4ett\  Souls  to  live,  ^g 
 
 God,  and  cuflomanly  live  in  the  omiiTion  of  it.  As  the 
 pfalmift  fays,  Tbey  call  not  upon  the  Lord.  Pfal.  xiv.  /< , 
 Days,  weeks,  months,  and  years,  it  may  be,  pafs  away, 
 without  any  fecret  prayer  to  God.  Or  elfe,  if  they  ci:. 
 outwardly  attend  upon  fome  ordinances  of  communion 
 with  God,  yet  their  hearts  are  withdrawn  from  Goo, 
 I  fat.  xxix.  1 3  This  people  draw  near  me  with  their  mouth, 
 and  with  their  lips  do  honour  r^e,  but  have  removed  their 
 hearts  Jar  from  me.  When  they  feem  externally  to  be 
 converiing  with  God,  their  hearts  are  convcrfing  with 
 fome  other  objedls.  Men  naturally  chufc  to  converfe 
 with  any  thing,  rather  than  with  God,  They  can  de- 
 lightfully hold  communion  with  a  lufl:,  dwelling  upon  \t 
 in  their  thoughts.  They  can  cheerfully  afrociatethemfelves 
 day  and  night,  with  their  fellow  finners.  They  can  fe- 
 duloufly  converfe  with  earthly  things,  running  from  one 
 creature  and  worldly  bufincfs  to  another.  But  all  this 
 while,  can  contentedly  keep  away  from  God.  Rom,  iii. 
 11,  There  is  none  that  feeketh  after  God  -^   none  naturally. 
 
 Application, 
 
 Use  I.  We  may  hence  learn,  how  pernicious  an  cvii 
 Jin  is. — 'Twar,  fin,  which  at  firfb  eftranged  mankind  from. 
 God.  The  fir  ft  fin  of  Jdam,  alienated  his  heart  from 
 God,  fp  that  he  withdrew  from  God,  and  laboured  to  hide 
 himfelf  from  tiie  prefence  of  God.  'Tis  fin  alfo,  which 
 fiill  llrengthens  and  ,  increafes  this  alienation  from  God. 
 Tis  this,  which  feparates  between  us  ar.d  our  Gcd.  flfai.  lix. 
 2.)  And  oh!  what  an  evil  thing  is  this,  which  caufes  us 
 to  depart  from  the  living  God  •,  and.  not  to  care  whe- 
 ther v;e  any  more  come  near  unto  him,  or  have  any  thing 
 more  to  do  with  him  ?  Dreadful  is  that  evil,  which  has 
 brought  man  to  fuch  a  pafs,  as  to  c;ifl:  ofT  God,  and  turn 
 his  back  upon  himi,  taking  an  everlaiVmg  farewel  of  him. 
 Such  a  difpofition  to  forfake  God,as  this  is,  fin  has  wrought 
 in  the  heart  of  every  man  naturally.  It  has  bro!:e  the  bond 
 of  friendlhipand  union  between  God  and  men,  and  fowed 
 in  the  nature  of  man  the  feeds  of  enmity  a?^ainft  God, 
 H  2  and 
 
^00  Xlotning  to  God,  andloezring  HiiJ, 
 
 and  edrangcment  from  God.  O  Xoit  us  think  of  thir^ 
 that  we  may  mourn  for  paft  fins,  and  watch  againft  fin 
 for  the  future,  as  being  a  God-fepsrating  evil,  and  fo  the 
 worft   of  all  evils. 
 
 Use  2.  Let  hofic^f  us  dbiJs  in  this  fi:are  of  difianc's 
 from  God.  This  is  a  ftate  no:  to  be  relied  in,  one  mo- 
 ment. Now  that  we  may  be  quickncd  to  haftcn  out  of 
 this  eliate,  Jet  us  confider  thefe  things. 
 
 (i.)  Confider  ipjbat  we  are  far  frctii^  while  we  abide  ki 
 2.  diliancc  from  God.  Confideration  is  one  great  duty 
 which  finners  are  called  unto,  without  thee5cercife  where- 
 of,  they  will  never  think  of  leaving  tHeir  ftate  of  diftance 
 from  God,  and  returning  to  him.  And  one  great  fubiedi 
 of  our  ferious  confideration  fhould  be  this,  viz  what  we 
 are  fiir  from,  while  we  keep  at  a  difi:ance  frcm  God.  Now 
 what  thcfe  things  are,  may  be  gathered  from  the  parable 
 of  the  Prodigal  ion^'m  whom  we  have  a  lively  reprefen- 
 tation  of  the  wretched  condition  of  them  that  are  fif 
 from    God. 
 
 I.  While  at  a  diftance  fiom  God,  we  are  far  frcmal! 
 true  liberty.  God  is  the  only  fountain  of  liberty  ;  there- 
 fore to  be  far  from  him,  is  to  be  far  Iroin  ^it^doiVj,  When 
 the  ProdigalCon  went  away  from  his  father,  h^  joined  bih- 
 Jeif  to  a  citizen  in  a  far  country.  I.uk.  xv.  15.  This  ci- 
 tizen means  Satan,  to  whom  finneis  that  depart  from  God, 
 do  bind  them.felves  fervants.  They  are  i\\t  Haves  of  the 
 devil.  They  are  his  captives  •,  who  are  taken  captive  ly 
 kim  at  his  will.  2  Tim.  ii.  16.  By  his  powerful  tempta- 
 tions, he  dea!s  with  them  according  to  his  will  and  plea- 
 furc.  He  works  efftP.ualiy  in  ihetn,  as  the  Prince  of  the 
 fower  cf  the  air^  Eph.  ii.  2.  continually  driving  them 
 to  all  manner  of  evil.  So  that  they  are  in  a  mod  mile- 
 rablc  thraldom  to  that  accurfed  tyrant.  And  therefore 
 when  finners  are  coxiverted  to  God,  they  are  faid  to  be 
 iranjlated  from  the  power  of  darknffs^  into  the  kingdom  of 
 the  dear  fon  of  God,  Co!,  i.  13.  which  intimates  to  us, 
 that  before  their  converfion,  they  were  under  the  tyran- 
 jfiica!  poT/er  of  the   prince  of  darkncfs.     He  tyrannizes 
 
 over 
 
the  Way  for  Men^  Souls  to  live.  loi* 
 
 over  Tinners,  and   hoida   them    under    the   nuft   cruel 
 bandage. 
 
 2.  While  at  a  dlilance  from  God,  we  are  far  from  ail 
 real  dignity.  God  is  the  only  fountain  of  honour  and  ex- 
 cellency. They  therefore  that  are  far  from  him,  are  far 
 from  true  excellency.  When  the  Prodigal  fon  was  gone 
 far  from  his  father,  i'^  was  Jent  into  the  fields  to  feed  [wine. 
 Luk  XV.  15.  Swine  were  unclean  creature?,  according  to 
 iheancieat  law  of  God  \  and  \\\tjews  had  an  avcrfion 
 tuT  them,  more  thin  for  any  other  creature  :  and  there- 
 fore they  efteemed  the  keeping  of  fwine,  as  the  mod  in- 
 famous and  difhonourable  occupation.  So  that  our  Lord, 
 by  the  Frodigal\  feeding  of  fwine,  would  reprefent  to  us' 
 the  bafe,  ignoble  and  fordid  work,  that  linners  are  em- 
 ployed about.  They  ferve  divers  C(w'in\(h)  lu/Is,  Tit.  iii. 
 3.  And  the  wholebufinefs  of  their  lives  i<;,  to  w^/^^/>r^i<'/- 
 
 f:pn  for  the  ficfJ^to  fulfil  the  {?i\i\\f)lujts  thereof.  All  their  la- 
 bour is  fpcnt  in  toe  gratification  of  vile  affeSiions  \  which 
 difcovers  the  fordid,  low  fpirit,  by  which  they  are  afled, 
 s,nd  renders  r lie m 'y/V^/J^ry^wj.  Hence  when  Tinners  are 
 converted,  they  fee  the  difgracefulnefs  of  their  former 
 finful  ways,  and  are  afhamed  of  them.  Rom,  vi.  21.  What 
 fruit  had  ye  then  in  thofe  thing: ^  ^'jphereof  ye  are  now  afha- 
 i'tied  ?  ' Tis  a  moit  dillionourable  Jife,  that  men  live,  while. 
 they  are  eflranged  from  God  and  his  way?.  Prov.  xiv.  34. 
 Sin  is  a  reproach — 
 
 3.  While  at  a  diftance  from  God,  we  ^re  far  from  ail 
 [olid good.  God  is  the  alone  fountain  of  living  waters,  of 
 all  refrefhing  and  fatisfying  good.  When  therefore  far 
 from  God,  men  are  far  fromall  fatisfaflory  good.  When 
 the  Prodigal  had  left  his  father,  -&^  would  fain  have  filled 
 his  belly  with  the  hujks.,  that  the  fwine  did  eat.  Luk.  xv.  i5. 
 This  reprefents  to  us  the  mean,  infipid  things,  which  aa- 
 ners  purfue,  arui  feek  to  live  upon.  The  befc  things 
 w,hich  they  labour  fcr,  are  the  things  of  this  world  ;  which 
 t^srite  from  God,  are  no  better  than  hujks.,  dry  and 
 t^ftelefs,  and  unfatisfying  to  the  hungry  foul. — They  are 
 but  broken  cifterns,  which  can  hoId»<?  water^  to  fatisfy  th<^ 
 
 H  q  thiril 
 
102  Qmmg  to  God,  and  hearing  HiMj 
 
 third  of  an  immortal  fpirit.  They  are  poor,  emptj^ 
 things,  that  cannot  fill  the  defires,  nor  fupply  the  wants 
 of  the  foul,  which  is  the  mcfi:  excellent  part  of  man. 
 Though  therefore  men  poiTefs  the  good  things  of  this 
 ^orld  in  the  greateft  abundance  -,  yet  their  fouls  enjoy  no 
 real  good,  nor  receive  any  increafeof  happinefs  therefrom. 
 They  are  no  ways  fuited  to  the  nature  of  the  foul  ;  and 
 I'herefore  cannot  conftitute  a  felicity  for  it.  In  the  midft 
 of  fiich  plenty,  the  foul  may  be  in  want.  Thofc  then  that 
 forfake  God,  do  follow  aftar  vanity^  and  that  which  can- 
 Ti^tfrop.  Jer.  ii.  5,  ii. 
 
 4.  While  at  a  didancc  from  God,  we  are  far  from  all 
 true  wifdorA.  God  alone  is  the  fountain  of  wifdom.  To 
 be  therefore  far  from  God^  is  to  be  far  from  wifdom.  'Tis 
 faid  of  the  Prodigal  fon,  that  he  came  to  himfelf.  Luk  xv. 
 17.  This  implies,  that  before,  he  was  befides  himfelf,  not 
 Jh  his  right  mind.  He  was,  as  it  were,  out  of  his  fenfes, 
 deftiiute  of  all  fpiritual  wifdom  and  underfianding.  While 
 Tinners  are  far  from  God,  they  are  very  focls  and  mad- 
 men. So  they  are  frequently  called  in  the  holy  Icriptures 
 of  truth.  While  they  reje£i  God  and  bis  word^  what  wij- 
 dj:r*  is  in  them  ?  Jer.  viii.  9.  While  th-ey  wander  from  God, 
 they  are  under  the  power  of  the  greateft  folly.  Prov.  v. 
 23.  In  the  greatnefs  of  his  folly^  he  JJoall  go  aftray.  Unre- 
 generate  per  Ions  are  foolifh  creatures."  ^it.  iii.  3.  IVe  our- 
 felves^  fays  the  apoftje,  were  fometimes  foolifi.  He  and 
 they  were  fo,  while  alienated  from  God.  Yea,  man  in  his 
 nuural  cflat?/is  a  mafs  or  lump  of  folly  and  madnefs. 
 Eccl.  ix.  3.  ne  heart  of  the  fons  of  men  is  full  of  evil  •, 
 ar,d  inad'.iefs  is  in  their  heart  while  they  live.  They  run 
 mad  after  their  lulls,  like  diftrafled  perfons,  not  confi- 
 dering  v/hat  they  are  doing,  nor  v^hither  they  are  going. 
 
 5.  While  at  a  dillance  from  God,  v;e  are  far  from  all 
 fifeiy.  God  alone  is  the  fountain  of  ail  falvation  ;  there- 
 lore  to  be  far  from  God,  is  to  be  far  from  falvation.  When 
 \\\Q  Prodigal  fon  was  gone  far  away  from  his  father,  he 
 fa w' himfelf  to  be  in  a  perlfhirsg  condition.  £«^.  xv.  170 
 J  ferijjj  with  hunger.     He  v/as  ia  a  iod  ellatej  in  perpetual 
 
 danger 
 
the  Way  for  Men*s  Souls  /^  live.  103 
 
 danger  of  perifhlng  and  dying.  So  while  Tinners  are  far 
 from  God,  they  are  out  of  the  way  of  falvation,  and  ia 
 the  broad  way  that  leadeth  todcftruftion.  The  Prodigal 
 was  far  from  liis  father's  houje^  when  he  was  in  the  far 
 country.  Hraven  is  the  houfe  and  habitation  of  God  ; 
 there  he  dwells.  To  be  far  therefore  from  God,  is  to  be 
 far  from  heaven,  and  nigh  to  hell  -,  and  every  ftep  away 
 from  God,  is  a  ftep  farther  from  heaven,  and  nearer  to 
 hell. — But  this  leads  us  to  the  fccond  thing  to  be 
 confidered  by  us. 
 
 (2.)  ConCidcr  what  will  i?e  the  ///w^  of  abiding  at  a  diflance 
 from  God.  We  fhould  ferioufly  confider,  what  v/ill  be 
 the  end  of  a  ftate  and  life  of  eftrangement  from  God.  Ic 
 will  moft  certainly  ilTue  in  two  things: 
 
 I.  It  will  ifTue  in  an  eternal  feparation  from  God.  If 
 we  keep  far  from  God,  in  a  way  of  fin,  we  fhall  at  the 
 Jaft  be  put  far  from  God,  in  a  way  of  punifhment.  If 
 we  continue  to  bid  God  depart  from  us  now,  he  will  here- 
 after bid  us  depart  from  him.  The  final  fentence,  that 
 will  be  paffcd  on  foch  as  abide  at  a  diftance  frorn  God,  will 
 ht  t\\2Li'm  Maith.  xxv.  41.  Depart  from  me.  They  will 
 be  feparated  eternally  from  Chriftand  God.  They  mufl 
 for  ever  go  away  from  God,  as  the  fountain  of  all  good 
 and  blefiednefs.  They  fhall  never  enjoy  any  good,  in 
 God,  or  from  God.  They  fhall  forever  be  under  a  total 
 privation  of  God, and  of  every  thing  that  is  good  and  coni- 
 forting.  Not  fo  much  as  a  drop  of  common  bounty  fhall 
 be  afforded  to  them,  to  yield  them  any  relief  -,  not  a  drop 
 cf  "jjater  to  cool  their  tongues.  (Luk.  xvi.  24.)  O  what  an 
 unhappinefs  will  this  be,  to  be  eternally  parted  from  God, 
 the  infinite  good,  the  only  foul- fatisfying  and  blcffed-mak- 
 ing  good  !  O  confider,  can  you  bear  the  thoughts  of  an 
 cverlafting  feparation  from  God  ?  Can  you  be  content  to 
 be  for  ever  banifhed  from  the  fweet  prefence  of  God, 
 and  deprived  of  the  enjoyment  of  him  ?  It  may  hz^  you 
 think  this  no  great  unhappinefs,  feeing  you  can  fo  con- 
 tentedly live  without  God  in  this  world.  But  confider^ 
 that  all  thofe  things  wherewith  you  nov/  fatisfy  yourfelves, 
 H  4  in 
 
2  04  Coming  to  God,  and  hearing  Him, 
 
 m  the  want  of  God,  will  fliortly  be  taken  away  from  youJ 
 At  death,  you  vvili  be  ftriptof  them  all,  and  carry  nothing 
 of  them  away  with  you.  None  of  the  good  things  of 
 this  world,  will  go  along  with  you,  or  follow  you,  into' 
 the  other  world.  And  when  you  fhall  find,  all  chefc  things 
 to  be  gone  from  you,  what  will  you  think  when  you  fhali 
 nndGodalfo  gone  quite  away  from  ycu  ?  Will  you  not 
 then  fee  yourfelves  to  be  in  a  moft  mifcrable  and  unhappy 
 condition-?  Will  not  your  diftreiTing  cry  be  that  in  Mattb. 
 XXV.  II.  Lor^d^  Lcrd^  open  to  us  I  Will  you  not  with 
 greatcft  importunity  beg,  that  you  may  be  admitted  to 
 the  enjoyment  of  God,  in  heaven  ?  But  all  cries  will  then 
 be  in  vain.  And  you  fhall  rake  up  SauFs  lamentation, 
 and  fay,  'itbe  Lord  is  departed  from  me,  and  will  anfwer 
 me  no  more  at  all.  ,    .        , 
 
 2.  It  williffue  in  cved2i\[ing  dtjlrumo?!  from  God. 
 Such  as  abide  at  a  diftance  from  God^  fhall  be  punifhed, 
 not  only  with  a  bare  reparation  from  God,  but  alfo  with 
 perdition,  or  inflidion  of  dreadful  wrath  from  God.  God 
 will  be  far  from  them,  as  a  good  and  gracious  God,  but 
 he  will  be  near  to  them,  as  an  holy,  juit  and  fin  revenging 
 God.  •  In  hi<;  righteous  indignation,  he  will  be  nigh  to 
 i'hem,  to  make  their  plagueswonderful  and  everlafling. 
 The  fentence,  that  will  be  pafiid  and  executed  upon  them, 
 carries  in  it  the  puniOiment  of  ftnre,as.well  as  thepunifh- 
 ment  of  lofs.  Matth.  xxv.  41.  Depart  fromme^ye  curfed^ 
 iMio  everlafiing  fire,  prepared  for  the  devil  and  his  c/ngeU, 
 Exquifite,  endlefs  torment,  in  foul  and  body,  will  take 
 hold  upon  thcriK  Dcftru^tion.  from  the  Lord,  will  be 
 their  portion,  /yz/.  Ixxiii.  27.  For, hotkey  that  are  far 
 from  thee,  fuall  perifh  \  thou  ha/l  deflroyed  all  them  that  go 
 ^..whoring  from  thee,  .  God  will,  deftroy  them  and  they 
 fhall  peril!),  not  as  to  their  being,  but  as  to  their,  weilr 
 t>eing.  I'heir  deftrjflion  fliall  not  be  an  annihilation,  or 
 turning  them  into  nouiing  ;  but  an  intolerable  mifery, 
 t'hrough  the  eftufion  of  divine  wrath  upon  them*  They 
 fnal!  be  the  eternal  mionuments  of  the  vengeance  of  the 
 Lord  God  Almighty.—Okt  uspnnderupon  ^i\tk  things^ 
 
 and 
 
tke  Way  for  Men's  Souls  to  live,  105 
 
 and  ferioufly  confidcr  what  anfwer  we  can  make  to  thofc 
 moil  folemn  demands,  in  I/ai.  xxxiii.  14.  Who  amovg  us 
 can  dwell  with  the  devouring  fire  ?  who  among  us  can  dwell 
 with  ever  lading  burnings  ?   ' 
 
 DocT.  II.  'Tis  the  duty  of  men,  fo  to  hearken  to  the 
 call  of  God,  as  to  come  unto  him:  The  call  in  the  text  15, 
 Incline  your  ear^  and  come  unto  m<?.-«— Under  the  former 
 dodrine,  we  heard  in  what  refpeds  men  naturally  are  at  a 
 diftance,  or  departed,  from  God.  And  now  in  the  fame 
 refpefts  they  fhould  return,  or  come  to  God.    Wherefore, 
 
 I.  Men  fhould  come  to  God  as  their  fovereign  Lord, 
 This  is  their  great  duty,  to  return  to  him  as  their  fijpream 
 Lord.  And  this  is  done  thelc  two  ways  more  efpeci- 
 aliy, — viz. 
 
 '  {\,)  By  acknowledging  God  for  their  Lord.  They  fhould 
 come  to  God,  owning  his  lordihip  over  them,  and  right 
 to  rule  them.  This  is  what  Godcalls  them  to,  and  to  this 
 call  of  God  they  fnould  readily  anfwer,'asin  Jcr.  iii.  22, 
 Return^  ye  hackjliding  children^  and  I  will  heal  Your  backfill 
 dings  I  behold.,  we  come  unto  thee.,  for  thou  art  the  Lord 
 our  God.  We  fliould  renounce  all  other  Lords,  and  pro- 
 fefTed ly  chufe  God  for  our  only  Lord.  Thus  did  the 
 people  ot  7/r^^/,  in  the  dzys>  o{  Mofes.  Deuc.  xxvi.  17, 
 ^Thou  haft  avouched  the  Lord  this  day  to  be  thy  God.,  and  to. 
 walk  in  bis  ways.,  and  to  keep  J:^s  ftatutes^  and  his  command'- 
 ments.,  and  his  judgments.,  and  to  hearken  to  bis  voice.  Thus 
 aJfo  did  they  in  the  days  o\Jofhua.  Jofh.  xxiv.  22,  24.  And 
 Jofhua  faid  unto  the  people.,  Te  are  witnejfes  againjiyour- 
 felves^  that  ye  have  chofen  you  the  Lord.,  to  Jerve  him.  And 
 they  faid.,  we  are  witneffes. — l^he  Lord  our  God  will  we 
 ferve^  and  his  voice  will  we  obey.  In  like  manner,  fhould 
 we  make  a  folemn  eledion  of  the  great  God,  for  our  Lord» 
 and  king,  and  law  giver.  This  we  fhould  frequently  do 
 in  our  retirements.  And  this  we  fhould  publickly  do, 
 whenever  called  of  God  thereunto.  We  fhould  not  be 
 afhamed,  before  the  v.'hole  world  to  ovn  God  for  our 
 Lord. 
 
 N  2.    B/ 
 
lOD 
 
 Coming  to  God,  and  hearing  Him, 
 
 (2.)  By  a5iual  Juhjedfing  ourfelves  to  God  as  our  Lord, 
 *Tis  not  enough,  in  out  words  to  own  God  for  our  Lord. 
 Many  do  fo,  that  yet  do  not  the  things  vjhich  he  commands^ 
 but  in  their  works  deny  him.  Our  profcflion  of  God  for 
 our  Lord,fhouId  be  accompanied  with  cordial  and  pra6lical 
 fubjedion  to  him.  We  muft  renounce  the  fervice  of  fin 
 and  fatan,  and  no  longer  be  fervants  unco  them  :  but  yield 
 up  ourfeJves  fervants  unto  God.  When  we  thus  lend  an 
 shedient  ear  unto  God,  then  do  v/e  incline  our  ear  aright. 
 And  when  we  thus  come  under  the  yoke  of  God,  then 
 do  we  come  unto  him  aright.— Thus  for  the  firfl:  thing. 
 
 2.  Men  fhould  come  unto  God  as  their  chief  good. 
 Under  this  notion  of  God,  as  the  chief  good  of  man,  'cis 
 the  duty  of  every  one  to  return  and  come  unto  him.  And 
 this   is  done  thefe  two  ways  efpecially  : 
 
 1.  By  making  choice  of  God  as  their  chief  good.  Men 
 do  then  come  to  God  as  the  chief  good,  when  their  wills 
 do  clofe  in  v/ith  God  and  chufe  him  for  their  portion  ;  as 
 m  Lam,  iii.  24.  I'he  Lord  is  my  portion.,  faith  my  fouL 
 Our  fouls  ihould  go  out  to  God,  and  fix  their  choice  upon 
 him,  as  the  only  obje£t  that  can  make  them  blefied.  Ail 
 other  things  are  to  be  renounced  as  infufficient  to  coniti- 
 sute  an  happinefs  for  us  :  and  God  alone  is  to  be  chofen 
 2nd  defired  as  a  fufiicientand  everlafl^ing  portion  for  our 
 ibuls-  Pjal.  Ixxiii.  25,  26.  Whom  have  I  in  heaven  hut 
 ihee  ?  and  there  is  none  upon  earthy  that  I  defire^  hepMs 
 ihee,     God  is  my  portion  for  ever. 
 
 2.  By  diligent  fecking  the  enjoyment  of  God  as  their 
 chief  good.  Our  chufing  of  God,  is  to  be  followed 
 with  the  diligent  ufe  of  means  for  the  enjoying  of  Godo 
 We  fhould  feek  after  communion  with  God  here  on 
 earth,  in  the  ways  of  his  own  appointment.  Thus  did 
 David^  who  had  chofen  God  for  hi^  portion.  Pfal.  xxvii. 
 4.  One  thing  have  I  defired  of  the  Lord^  that  will  I  feek 
 after ^  that  I  may  dwell  in  the  hottfe  of  the  Lord  all  the  days 
 i&f  my  life.,  to  behold  the  beauty  of  the  Lord,  and  to  enquire  in 
 his  temple.  Pfal.  Ixiii.  1,2.  O  God^  thou  art  ray  God:  early 
 will  I  feek  thee,  Myfoulthirflcib  for  tbeCy  my  flefh  longeth 
 
 fo?^ 
 
the  Way  for  Ai^«'s  Souls  to  live.  107 
 
 for  thee^  in  a  dry  and  thirjly  land,  where  is  no  water  •,  t9 
 fee  thy  power,  and  thy  glory,  fo  as  I  have  feen  thee  in  the 
 fanSluary.  Thus  (hould  we  feck  God,  and  follow  hard 
 after  him,  in  all  his  holy  ordinances,  defiring  more  and 
 more  communion  wich  him  ;  never  refting  fatisfied,  'till 
 we  come  to  the  immediate  and  full  fruition  of  him  in  the 
 kingdom  of  heaven.  Jofh,  xxiv.  23.  Incline  your  heart  to 
 the  Lord. 
 
 Application. 
 
 The  only  Ufe  I  (hall  make  of  this  point,  fliall  be  by 
 way  of  Exhortation  %  to  prefs  upon  us  the  practice  of  this 
 duty  of  coming  to  God  \  under  that  double  confideration 
 6f  him,  as  our  fovereign  Lord,  and  our  chief  good. 
 Wherefore, 
 
 Exhort,  i.  Let  us  come  to  Godas  the  fovereign  Lord-, 
 owning  him,  and  fubjedting  ourfelves  to  him,  as  our  Lord„ 
 We  fhould  take  him  for  our  Lord,  to  ferve  and  obey 
 him,  in  all  things,  and  at  all  times.     To  excite  hereto, 
 
 I.  Confider,  God  is  our  ^;;-^  rightful  Lord.  No  other 
 can  lay  any  juft  claim  to  dominion  over  us.  Sin  and  fatan^ 
 whom  men  naturally  are  fubjed  to,  are  ufurpers,  that 
 have  no  fhadovv  of  right  to  rule  over  us.  None  but  God 
 can  make  juft  pretenfions  to  fuch  authority  over  us ;  and  his 
 pretenfions  hereunto  are  indifputable.  For,  he  is  our  cre- 
 ator. *Tis  he  that  has  made  us,  that  brought  us  out  of 
 nothing,  and  has  given  being  unto  us.  Now  this  relation 
 between  God  as  our  creator,  and  us  as  his  creatures,  gives 
 him  an  unqueftionable  right  to  rule  over  us.  Surely,  he 
 that  gave  us  being,  has  power  to  give  laws  unto  us.  We 
 owe  all  pofTible  refpefl  and  homage  to  him  that  made  us, 
 that  formed  and  fafhioned  us,  and  fhould  receive  our  law 
 from  him.  This  is  mentioned  as  an  argument  engaging 
 unto  obedience  to  God.  Pfal.  xcv.  6.  O  comey  let  us  worfhip 
 and  how  down  :  let  us  kneel  before  the  Lord  our  maker. 
 This  confideration  is  alfo  mentioned  as  an  aggravation 
 of  the  people  of  Ifrael\  difobedience  to  God.  IDeut.  xxxii. 
 iS.  Of  the  rock  that  begat  thee  thou  art  unmindful,  andhfijl 
 forgotten  the  God  that  formed  thee, — Again,  God  is  our 
 
 prejerver 
 
loS  Coming  to   God,  and  hearing  YliM^ 
 
 freferver  and  henefaEfor.  As  he  \\zi  given  us  our  being, 
 fo  he  upholds  us  in  being,  and  bedows  alj  thofe  blcffings 
 upon  us^  that  tend  to  our  well  and  comfortable  being.  Ht 
 gives  to  us  life^  and  heath,  and  all  things,  and  in  him  we 
 live^  and  move,  and  have  our  being.  Ad.  xvii.  25,  28.  His 
 Almighty  hand  fuftains  us,  and  his  bountiful  hand  fupp'ies 
 us.  As  therefore,  tlie  law  of  creation,  fo  likewife  the  law 
 of  prefervation  and  provifion,  binds  us  to  take  God  for 
 our  Lord  to  ferve.  For,  this  his  good  providence  over 
 ns,  gives  him  a  juft  right  to  dominion  over  us.  Who 
 fhould  rule  us,  if  not  he  that  rTiSin tains  us  ?  and  to  whom 
 fhould  we  live,  if  not  to  him  by  whorn,  and  upon  whofc 
 bounty,  we  daily  live  ?,  Hence  this  is  mentioned  as  an  ag- 
 gravation of  the  fin  of  God's  people.  Ifai.  i.  2.  Hear,  O 
 heavens,  and  give  ear,  O  earth  :  for  the  Lord  hath  Jpoken^ 
 I  have  nourijhed  and  brought  up  childreit,  and  they  have  re* 
 helled  againji  me.  So  like  wife  as  an  aggravation  of  Bel- 
 Jbazzar's  fin.  Dan.  v.  23.  'The  God,  in  whofe  hand  iky 
 hrsathis,  andwhofe  are  all-tky -^ays,  hail  thou  not' glori' 
 fied. — From  thefe  things  then  it  appears,  that  God  has  a. 
 juft  title  to  lordfhip  over  us.  It  is  therefore  an  ad  of  jullics; 
 towards  God,  to  take  him  for  our  Lord  ;  and  rot  ameer 
 sd  of  liberty,  Tis  not  only  a-  thing  that  we  ■  may  do 
 if  we  will,  but  a  thing  that  we  are  m  juftice  bound  to  do.- 
 2.  God  is  a  moit  glorious  Lord.  He  is  a  king,  of  moft 
 glorious  majeiiy.  Pfal.  cxlv.  5.  I.  will  [peak,  of  the  glo- 
 rious honour  of  thy  majeJiy.-^Hts  name  alone  is  euelleni,  and 
 sis  glory  is  above  the  earth  and  heaven.  Pfal.  cxlviii.  i3.' 
 There  is  none  that  may  be  compared  with  the  Lord,  for 
 glory  and  excellency.  Pjal.  cxiii.  4,  5.'  Th^  Lord  is  high 
 above  all  nations,  his  glory  is  above  the  heavens  :  Who  is  like 
 ttnto  the  Lord  our  God  who  dwell eth  en  high  ?-  F-le  is  indeed 
 one  of  infinire  excellency  and  greatnefs.  Pfal.  cxW.  ^, 
 Great  is  the  Lord,  and  greatly  to  be  praifed ;  and  his  greatnefs 
 is  unfcarchable.  Surely,  God  is  the  moft  excellent  being, 
 infinitely  excellent  :  and  on  this  account  is  moft  worthy 
 to  be  owned  and  ferved  as  our  Lord.  His  furpaOlngand 
 lacomprehenfibie  excellency,  makes  all  pcfTible  homage 
 '■.....  d\ia 
 
ds  Way  for  Men's  Souls  io  live.  icg 
 
 due  to  him  from  us.  This  qualifies  and  fits  him  to  be 
 the  hit  and  highell  end  of  man,  and  of  all  creatures.  O 
 what  a  motive  is  this,  to  the  taking  God  for  our  Lord  F 
 How  great  an  honour  will  it  be  to  ourfelves,  to  be  the 
 fervants  of  fo  glorious  a  Lord  ?  It  is  counted  an  high  ad- 
 vancement, to  be  fervants  to  great  and  mighty  potentates. 
 What  a  dignity  then  mult  it  needs  be,  to  be  the  fervant 
 of  the  King  of  kings,  and  the  Lord  of  lords,  compared 
 with  whom  all  the  kings  of  the  earth  arc  as  nothing,  and 
 Jefs  than  nothing   ? 
 
 3.  God  is  a  mofl  wife  Lord.  He  is  in  wifdom  fupe- 
 rior  to  all  creatures.  Their  wifdom  bears  no  kind  of  pro- 
 portion to  his.  For  his  wifdom  is  truely  infinite.  P/aL 
 cxivii.  5.  His  under/landing  is  infiniu.  It  is  not  therefore 
 pofTible  for  this  infinitely  wife  God,  to  require  any  thing 
 of  us,  that  is  not  m.eer,  fir,  and  proper  to  be  done  by  us. 
 His  wifdom,  is  abfolureiy  free  froni  all  polTibility  of  er- 
 ror or  miftake.  We  ffiould  therefore  readily  fubmlc  our- 
 felves to  his  condud  and  direction  -,  being  fully  afifured, 
 that  we  fliall  not  take  one  wrong  ftep,  while  we  fo  do. 
 And  never  do  we  Ihevv  ourfelves  more  wife,  than  whe.^ 
 we  yield  up  ourfelves,  to  be  guided  by  the  counfel  of  the 
 infinitely  wife  God.  Thus  faid  Mofes  to  the  people  of 
 Jfrael^  Deur.  iv.  5,  6.  Behold^  I  bavs  taught  you  flatut'es 
 and  judgments,  even  as  the  Lord  my  God  commanded  me  : 
 — keep  therefore^  and  do  them  ;  for  this  is  your  wifdom.  And 
 they  that  difregard  the  law  of  Grod,  are  declared  to  be 
 utterly  defliture  of  wifdom.  Jer,  8.  9.  Lo^  they  have  re- 
 jected ike  word  of  the  Lord^  and  what  wifdom  is  in  them  ? 
 
 He  then  is  a  rrian  truly   wife,  who  takes  the  only    wife 
 God  for  his  Lord  and  Lawaiver. 
 
 4.  God  is  an  almighty  Lord.  Great  men  have  the 
 name  q{  mighty,  given  to  them,  and  that  in  the  fcriptures 
 themfelves  (Pfal  \xxm,  i.)  and  the  angels  of  heaven 
 are  called  mighty  angels.  (2  ThefJ.  i.  7.)  But  no  man  cr 
 angel  is  almighty  :  God  alone  is  ^0.  He  is  the  Lord  Cod 
 Almighty.  Rev.  iv  8. — He  is  a  Lord,  of  infinite  power  and 
 might.  On  this  account,  he  is  moll  worthy  :o  be  chofen, 
 
 and 
 
JIO 
 
 Coming  to  God,  and  heari?ig  Him, 
 
 and  iervcd  by  us  as  our  Lord.  Who  would  not  take  him 
 for  their  Lord,  who  is  clothed  with  omnipotcncy  ?  This 
 was  mention'd  to  Abraham  as  an  encouragement  to  him 
 to  obey  God.  Gen.  xvii.  i.  /  am  the  Lord  God  Almighty  ; 
 walk  before  tne,  and  be  thou  perfe^. — There  is  utmoft  fafe- 
 ty  in  ferving  this  almighty  Lord.  He  can  fcreen  and 
 f-cure  from  all  harms.  Thus  he  faid  to  Abraham,  Gen.  %\\ 
 I.  Fear  not^  Abraham,  I  am  thy  Jhield,  We  need  fear  no 
 evil,  if  God  be  our  Cn\t\d^  to  protecl  and  defend  us,  W^e 
 are  fafe,  i^  we  abide  under  the  jhadow  of  the  Almighty^ 
 Pfal.  xci.  I. — On  the  other  hand,  our  danger  is  exceeding 
 great,  if  we  take  not  this  almighty  God  for  our  Lord. 
 \^  we  ferve  him  not,  but  fin  againfi:  him,  omnipotency 
 itfelf  will  be  engaged  againft  us.  L^  we  continue  to  rebel 
 ?,gain{l  God,  his  almighty  power  v^ill  take  vengeance 
 on  us.  There  will  be  no  efcaping  him  that  is  almighty, 
 no  refilling  of  him,  no  delivering  ourfelves  out  of  his 
 hands  ;  but  we  fhall  be  made  vefTels  of  wrath,  in  whofc 
 deftruclion  God  will  make  known  his  power.  We 
 Hiould  then/^^r  him,  who  is  able  to  deftroy  both  foul  and 
 body  in  hell,  and  that  for  ever  and  ever. 
 
 5.  God  is  a  mofl:  gracious  Lord.  He  is  not  an  hard, 
 rigorous,  and  fevere  Lord  and  mafier,  but  very  gracious 
 and  kind.  Exod.  xxxiv.  6.  And  the  Lord  paffed  by  before 
 him,  and  proclaimed,  The  L»rd,  the  Lord  God,  merciful  and 
 gracious.  None  is  (o  gracious  and  favourable  to  his  fer- 
 vants,  as  the  Lord  our  God  is.-— He  will  gracioufly  help 
 us  to  do  all  that  duty,  which  he  requires  of  us.  He  has 
 therefore  ereded  a  throne  of  grace  to  repair  unto  for  all 
 aflifting  grace.  Heh,  iv.  1 6.  Let  us  therefore  come  boldly 
 to  the  throne  of  grace,  that  we  may  obtain  mercy,  and  find 
 grace  to  help  in  a  time  of  need — Again,  he  will  gracioufly 
 accept  our  fer vices,  though  exceeding  imperfed:,  and  far 
 fhort  of  what  they  ought  to  be.  All  our  fpiritual  facri- 
 fices,  though  never  fo  mean,  yet  if  offered  to  him  with  an 
 upright  and  willing  mind,  fhall  find  acceptance  v/ith  him^ 
 through  the  mediation  of  Jefus  Chrift.  i  Pet.  ii,  5. — A- 
 gain,  God  will  gracioufly  overlook^  and  forgive,  all  our 
 
the  Way  for  Men's  Souts  to  live  in 
 
 finful  infirmities  and  failings.  Though  we  offend  in  many 
 things,  yet  if  we  bewail  our  offences,  and  betake  ourfelves 
 to  the  bJood  of  Chrifl  for  pardon  of  them,  God  will  rea- 
 dily forgive  them.  Thus  full  of  grace  and  mercy  is  God, 
 and  what  ah  encouragement  is  this  to  take  him  for  om 
 Lord  ? 
 
 6.  God  is  a  moil  generous  Lord.  Thofe  that  fcrve 
 God,  fhall  not  ferve  him  for  nought  :  but  fhall  be  abun« 
 dantly  recompenfed  by  him.  He  is  a  great  Lord,  and 
 will  do  great  things  for  them  that  are  his  fervants.  PfaL 
 Ixxxi  V.  1 1 .  For  the  Lord  God  is  a  fun  and  a  fhield  \  the  Lord 
 will  give  grace  and  glory  :  no  good  thing  will  he  wit  hold 
 from  them  thai  walk  uprightly.  Inconceivably  great  are 
 the  bleffings,  which  God  has  in  referve  for  them  that  obey 
 him.  Pfal.  xxxi.  19.  O  how  great  is  thy  goodnefs,  which 
 thou  haft  laid  .up  for  them  that  fear  thee  !  But  to  fay  aU 
 in  one  word,  God  himfelfwill  be  their  reward.  Gen.  xv.  i. 
 /  am  thy  exceeding  great  reward.  This  promife,  made 
 to  Abraham.,  is  made  to  all  the  faithful  children  of  Abra- 
 ham^ who  tread  in  his  fteps  ;  walking  with  God  as  he  did. 
 God  himfelf  will  be  their  reward^  their  great  reward,  their 
 exceeding  grffat  reward.  The  infinite  God,  in  all  his  inJ5- 
 nite  fulnefs,  will  give  himfelf  io  them,  to  be  enjoyed  by 
 them  for  ever.  And  what  can  we  fay  more  ?  They  that 
 have  God,  have  enough  ;  have  all  that  heart  can  wifh  or 
 defire.  Our  own  intereft  and  benefit,  does  then  engage 
 us,  to  take  God  for  our  Lord.  In  fo  doing,  it  fhall  go 
 well  with  us  for  ever. — Thus  for  the  firft  Exhortation- 
 
 Exhort.  2.  Let  us  come  unto  God  as  the  chief  good  i 
 chufing  him,  and  ft  eking  the  enjoyment  of  h':m,  as  out 
 chief  good.  To  excite  us  hereunto,  kt  us  confider  what 
 a  kind  of  good  this  God  is. 
 
 I.  He  is  an  al  fufficient  good.  In  Him  are  all  forts  of 
 good,  and  an  infinite  fulnefs  thereof.  God  has  a  fuffici- 
 ency  of  goodnefs  in  himfelf,  for  himfelf,  fo  as  that  lie 
 needs  nothing  out  of  himfelf,  to  make  him  perfedly  blef- 
 {td.  A  of.  xvii.  25.  God  is  not  worfhipped  with  men  s  hands  ^ 
 as  though  he  needed  anything.    He  is  abfolutely  felf  fuf- 
 
 ficienr. 
 
J 12  Commg  to  God,  and  hearing  ¥{m, 
 
 ficient,  altogether  uncapable  of  receiving  any  additiori 
 so  his  glory  and  bleffednefs.  And  as  God  has  enougf} 
 for  himfelf,  fo  has  he  more  than  enough  for  his  fervants. 
 With  him  there  is  bread  enough  and  to  fpare.  Luk.  xv: 
 17.  Creatures  cannot  poflibly  take  in  and  contain  all  than 
 infinite  fulnefs  which  there  is  in  God.  O  then  how  elii 
 gible  a  good  is  God  ?  how  wbr'thy  to  bemade  the  chofen 
 portion  of  our  fouls?  In  him  alone  is  all-fufficiency  :  in 
 all  other  things  there  is  utter  infufficiency. 
 '  o,  God  is  an  eternal  good.  He  is  from  everlafting, 
 wnto  everlafting,  the  fame  infinitely  good  and  al-fufficienc 
 God.  He  is  an  everliving  fountain  of  good.-  Eternity 
 is  infeparable  from  all  the  perfedlions  of  God.  And  as 
 God  thus  continues  good  for  ever,  fo  they  that  enjoy 
 him  as  the  fountain  of  good,  flialj  enjoy  hirn  for  ever. 
 Pfal.  Ixxiii.  26.  Thou  art  my  portion  for  ever.  Their 
 communion  wirh  God,  and  fruition  of  him,  fnall  know  no 
 end.  A  beginning  it  ha.%  but  an  end  it  fhall  never  have,. 
 Nothing  (hall  be  able  to  deprive  them  of  God.  Other 
 good  things,  may  be  taken  frorh  us,  but  God  cannot. 
 Death  will  certainly  deprive  us  of  the  enjoyment  of  the 
 good  things  of  this  world,  but  it  cannot  deprive  us  of  the 
 enjoyment  of  God.  No,  it  will  be  fo  far  from  depriving 
 us  of  Him,  as  that  it  will  hand  us  over  to  the  more  im- 
 rtiediate  and  full  enjoyment  of  God  ",  io  that  for  us  to 
 die  will  be  gain,  Phil,  i,  21.  And  when  we  go  to  God  in 
 the  other  worla,  we  fhall  abide  with  him,  in  the  enjoy- 
 ment of  hirii  to  all  eternity.  O  then  how  worthy  is  God 
 tobe  chbfen  and  fought  after,  who  is  an  everlafling  good, 
 and  to  be  enjoyed  unto  everlafting  !      - 
 
 3.  God  is  ah  inexhnuftible  good.  He  is  fuch  a  foun- 
 tain of  good,  as  can  never  be  exhaufted,  or  drawn  dry. 
 Glorified  faints  and  angels  fhall  live  upon  God  for  ever, 
 without  the  leaft  diminution  of  that  fulnefs,  which  there 
 iis  in  God.  All  the  communicadons  of  divine  goodnefa 
 to  them,caufes  no  abatement  of  ir,inany  degree ;  though 
 there  be  eternal  out  lets  of  goodnefs  to  them,  yet  God 
 will  abide  infinitely  full  to  all  eternity,     For^,  the  good- 
 
the W Ay  for  Mens  Souls  to  live.  113 
 
 nefs  of  God  being  infinite,  it  can  therefore  be  neither 
 jncreafed,  nor  diminillied.  O  then,  let  us  be  concerned 
 10  come  to,  and  fecure  an  incerefl  in^  this  ever-full 
 fountain  of  all  good. 
 
 And  if  we  would  thus  6oy  let  us  come  unto  God  by 
 Jejus  Chrift,  For  no  man  can  come  unto  the  Father, 
 jo  as  to  enjoy  communion  with  him  here  and  hereafter, 
 but  by  the  mediation  of  Jefus  Chrifl.  Joh.  xiv.  6.  No 
 man  can  come  unto  the  Father  but  by  tne,  fays  Chrift.  The 
 only  way  and  means  for  men  to  come  to  God  the  fa- 
 ther, is  by  Jcfus  Chrifl  the  mediator.  'Tis  he  thac 
 brings  as  to  God.  i  Per.  iii.  18.  *Tis  Jefus  Chrid:  only- 
 thai  brings  us  inio  favour  with  God.  'Tis  he  that  reconciles 
 us  to  God,  thac  turns  away  God's  anger  from  us,  and 
 reflores  us  to  his  favour.  Col.  i.  21,  22.  Tou  that  v^ere 
 fometimes  alienated  and  enemies  in  your  minds  by  mcked 
 M'orks,  yet  now  hath  he  reconciled,  in  the  body  of  his  flefh 
 through  death. — 'Tis  Jefus  Chrifl  alio  that  brings  us  to 
 (he  eternal  fruition  of  God  in  heaven.  'Tis  he  that  will 
 receive  our  fpirits  into  heaven,  ac  their  departure  ouc 
 of  the  body..  {^CJ,  vii.  59  )  'Tis  be  thac  will  ac  the  laO: 
 day  condudl  our  entire  perfons  into  heaven,  and  pre- 
 fenc  them  unco  God  the  father,  and  put  us  in  the  pof- 
 fefilon  of  him.  Matth.  xxv.  34.  Then  /hall  the  King  Jay 
 unto  them  oh  his  right  hand.  Come,  ye  bkjfed  of  my  Father^ 
 inherit  the  kingdom  prepared  for  you,  from  the  foundation 
 of  the  world,- •'L'^z  our  reliance  then  be  upon  the  merits 
 and  mediation  of  Jefus  Chrifl,  for  our  eternal  enjoy- 
 ment of  God.  We  mufl  noc  trufl  to  any  doings  of  our 
 own,  as  if  thereby  we  could  entitle  ourfelves  to  the  fa- 
 vour and  fruition  of  God,  'I'is  true,  we  muft  be  care- 
 ful to  do  good  works,  and  to  follow  holinefs,  without  zvhicb 
 we  fhall  not  Jee  God,  (Heb.  xii.  14.)  Yec  we  mufl  noc 
 confide  therein,  as  /hac  which  can  procure  for  us  a  title 
 to  God  ;  but  all  our  dependance  mufl  be  on  the  facis- 
 faClion,  and  merits,  and  interccfiion  of  the  Lord  Jefus 
 Chrifl,  for  reconciliation  to  God,  %nd  the  eternal  en- 
 joyment of  Gud.  We  m-jil  expe6l  that  God  will  blefs 
 us,  aad  fdve  us,  and  make  us  happv,  and  give  himfelf 
 
 i  '  to 
 
114  Cm'tig  to  GoD^  and  hsaring  Him, 
 
 to  us  fof  ever,  only  for  the  fake  of  what  Jcfus  Chrifi 
 has  done  and  luffered  for  us  on  earthy  and  is  doing  for 
 lis  in  heaven.  Let  us  then,  having  clofcd  wich  ChrifL 
 by  faith  and  come  unto  God  by  him,  continue,  in  the 
 way  of  well-doing,  to  place  our  entire  dependance  on 
 the  meritorious  righteoufnefs  of  Jefus  Chriil,  wrought 
 but  for  us  on  earth,  and  pleaded  for  us  by  him  in  hea- 
 ven, for  our  being  brought  to  the  vifion  and  fruition 
 of  God  in  glory.  Thus  doing  we  ihall  find  experimen- 
 tally the  truth  of  that  fcripture^  Heh.  vii.  25.  He  is  able 
 to  favff  them  to  the  uttermofl^  that  come  unto  Cod  by  him^ 
 feeing  he  ever  liveth  to  make  intercejjion  for  us. 
 
 DocT.  in.  The  fouls  of  men,  while  in  the  Hare  of 
 nature,  are  ^^^^.---I'his  is  a  truth  implied  in  the  pro- 
 rnife  of  Ufe^  here  made  to  the  fouls  of  them,  who  hear- 
 ken to  the  call  of  God. --//ear,  and  your  foul  poallUvs, 
 This  plainly  intimates  to  us,  that  the  fouls  of  iinners 
 while  at  a  diRance  from  God,  are  dtnirure  of  life.  For 
 a  promife  of  life,  fuppofes  them  nor  as  yet  to  be  pof- 
 feiled  of  life  ;  hue  to  be  in  a  fl:ate  of  death.  Thus  it 
 is  faid  of  the  Prodigal  fon^  that  while  he  was  gone  froni 
 his  father^  he  Was  dead.  Luk.  xv.  24.--- Here,  the  only 
 thing  that  may  be  enquired  into  is  this,  wt. 
 
 Quef!:.  In  what  fenfe  are  the  fouls  of  micn  dead^  while 
 in  the  (late  of  nature  ? 
 
 Anfiv.  I.  Ncgatively^'miViTox^'oxd^.     It  cannot  mean, 
 
 I.  That  they  are  dead,  fo  as  to  be  wirhout  natural 
 life.  When  the  body  is  dead,  it  is  defli:ure  of  all  life. 
 But  it  is  not  fo^nor  can  it  be  ^o^  as  to  the  fouls  of  meno 
 They  are  of  an  immortal  nature,  and  therefore  their  life 
 will  be  eternal.  They  are  fpiritual,  immaterial  beings, 
 and  therefore  have  nothing  iniheir  nature  or  efTence, 
 that  can  be  Ribjc6}  to  death.  The  fouls  of  men,  are 
 riot  like  the  fouls  of  beails,  mortal  and  periHiable.  Ecc). 
 iii.  21.  Who  knoivfth  the  fpirit  of  man  that  goeth  upward^ 
 and  the  fpi)it  of  the  heafi  that  goeth  downward  to  the  earth  ? 
 l  he  fpirit  of  the  beatl  falls  and  dies,  and  periflies  with 
 the  body-     But  the  fpirit  of  man  after  death,  lives  and 
 
 goes 
 
the  Way  for  Mens  Souls  to  live.        iij 
 
 ffoes  up  to  God,  to  be  fentenced  to  an  eternal  life  of 
 happinefs  or  mifery.  In  refpeft  therefore  of  naturnn 
 iife,  the  fouls  of  finners  are  alive,  and  (liall  be  fo  ever- 
 laftingly.  The  death  then  of  the  fouls  of  Tinners  which 
 the  text  fpeaks  of,  is  confiftenc  with  the  exiftcnce  and 
 natural  life  of  their  fouls. 
 
 2.  Nor  can  it  mean  that  they  are  dead,  fo  as  to  be 
 without  rational  a6lin'gs.  When  the  body  is  dead,  its 
 operations  ceafe.  It  puts  forth  no  bodily  adts.  But  ic 
 is  not  thu^  with  the  fouls  of  men  in  their  fallen  eftate. 
 They  are  not  fu  dead,  as  to  be  under  a  privation  of 
 powet'y  to  perform  fuch  adls,  as  are  proper  to  rational 
 beings.  Reafon  is  eflential  to  the  f  )ul  of  man,  and  in- 
 feparable  from  it.  So  that  the  reafoning  powers  and 
 faculues  of  the  foul,,  do  remain  while  in  a  (late  of  fin. 
 Nor  does  the  finfulnefs  of  the  foul,  prevent  the  oMngs 
 and  exercifes  of  thofe  rational  pov^rers  \n  it.  Hence  men 
 in  a  (late  of  fin,  are  fometimes  men  of  ezcellent  parts^ 
 cf  great  v/ifdom.and  large  underfianding  both  in  things 
 natural  and  divine.  Herein  they  many  tiroes  outfliine 
 ihofe  that  are  brought  out  of  a  flate  of  fin,  into  a  ftate 
 of  grace.  That  death  of  the  foul  therefore  v/hich  the 
 text  fpeaks  of,  does  not  deny  the  foul's  capacity  to  ex- 
 ert its  rational  powers,  and  that  in  a  very  eminent  de- 
 gree.----Thus  for  the  negativ3  anfwer, 
 
 Jnf'W.  2.  affirmatively^  in  two  words  alfo. 
 
 I.  The  fouls  of  men  while  in  the  (late  of  nature,  are 
 legally  dead. — They  are  under  a  fentence  of  death. 
 The  holy  law  of  God  condemns  them  to  a  death  of 
 mifery  and  punidiment.  That's  the  righteous  fentence 
 of  God,  Ezek.  xviii.  4.  The  f^ul  that  finnethy  h  fjall 
 die.  The  wages  alTign'd  to  ihem  bv  ti.e  law  of  God^ 
 is  death.  Rom.  vi.  23.  The  wages  of  Jin,  is  death.  And 
 judgment  is  come  upon  ihem  unto  condemnation,  Rom, 
 v,  18.  They  sre  in  a  ftate  of  condemnaiion,  and  lie 
 open  to  the  curfe  of  the  law  cf  God.  Gal.  iii.  jo.  Curfed 
 is  every  one  that  continueth  not  in  all  things  ^hich  ar's 
 "ssritten  in  the  bonk  of  the  law  to  do  them.  So  thai  as  men 
 wh.^n  under  a  fentence  of  condemnation  to  die,  are 
 I  2  faii 
 
ZIO 
 
 Coming  to  God,  and  hcarwg  Hi!vr, 
 
 faid  to  be  dead  in  law  ;  in  like  manrer  the  fouls  of 
 finners  being  under  a  rentence,of  death,  may  be  faid 
 ro  be  Jegallv  dead.  And  unlefs  the  grace  of  God  pre- 
 vent it,  by  bringing  the  (inner  to  repentance  and  faith 
 in  Chrifl,  this  fentence  of  death  will  afTurediy  be  exe» 
 cuted  upoh  tbem  in  the  fulnefs  thereof  for  ever. 
 
 2.  7'he  fouls  of  nien  while  in  the  ftate  of  nature,  are 
 fpirltiiaUy  dead.  They  are  tinder  a  fpiritual  death,  as  ic 
 js  taken  in  oppofuion  to  that  life^  wh.ich  the  foul  of 
 Mam  had  before  the  fall  ;  and  which  the  fouls  of  be- 
 lievers have  by  and  after  regeneration.  Wherein  the 
 fpiritual  death  of  the  foul  confid?,  we  may  m^Ore  clearly 
 apprehend,  by  confidering  lis  refemblance  to  bodily 
 tjeath,  which  is  more  obvious  to  us. 
 
 I.  The  fouls  of  men  while  in  the  flatc  of  ti^tme^  are 
 dfjlitute  of  that  fpiritual  principle,  which  fnould  animate 
 and  enliven  them,  namely^  the  holy  image  of  God, 
 The  body  of  Jdaw,  before  the  iniufjon  of  the  foul, 
 was  a  Jifelefs  lump  :  So  is  the  bodv  after  the  foul's  de- 
 parture from  it.  The  foul  is  the  life  of  the  body,  thac 
 which  animates  it.  When  therefore  the  body  is  de- 
 prived of  the  foul,  then  it  is  dead.  Even  fo  Vv^hen 
 ihe  foul  is  under  a  privation  of  the  holy  image  of  God, 
 it  is  fpiritually  dead.  Though  it  be  rationally  alive,  as 
 to  a  principle  of  reafon  ;  yet  it  is  fpiritually  dead,  as 
 to  a  principle  of  grace  and  holinefs.  The  holy  image' 
 of  God  was  at  firll  imprinted  upon  the  foul  of  man  ; 
 and  thereby  he  was  ficced  and  capacitated  to  live  unto 
 God.  But  by  the  fall,  man  lofl:  this  holy  im.age  of  God 
 upon  his  foul,  and  fo  it  became  a  dead  fouL  Now  all 
 iTjen  abiding  in  the  fallen  ftate^  are  under  this  lofs  and 
 want  of  the  holy  image  of  God,  and  fo  are  fpiritually 
 dead.  They  are  deftitute  of  the  holy  fpirit  in  his  fanfti- 
 fying  gifts  and  graces,  and  fo  are  dead.  Hence  the 
 apoflle  Jude  fpeaking  of  fome  feducers,  declares  them 
 to  be  twice  dead.  Jud.  f.  12.  and  then  gives  this  evi- 
 dence of  It,  f.  19.  having  not  the  fpirit.  They  were 
 dead,  becaufe  deflitute  of  the  quickning  fpirit  of  grace. 
 Sciils  that  have  not  a  principle  cf  grace  wrought  in 
 
 lb  em 
 
the  W A-^  for  Men's  Souls  to  live.         jij 
 
 them  by  t^:e  holy  fpirir,  are  fpiritually  dead  fouls. 
 When  therefore  finners  are  renewed  and  fandtified  by 
 the  hojv  ipirir,  then  they  are  alive  unto  God.  Thus  it 
 is  iaid  of  the  converted  Prodigal^  that  he  was  dead,  bin 
 is  alrje  again.  Luk.  xv.  24. 
 
 2.  The  fouls  of  men  while  in  the  flare  of  nature,  are 
 under  an  imputency  to  at^s  of  fpiritual  life.  A  dead  body 
 cannot  move  or  work  ;  though  when  living  it  was  ever 
 fo  a61ive,  it  cannot  now  put  forth  one  vital  a6t.  So 
 the  fouis  of  finners  cannot  perform  anions  of  fpiritual 
 life.  I'hey  are  dead  to  every  thing  that  is  fpiritually 
 good.  Indeed,  they  may  do  works  materially  good, 
 fuch  as  are  agreable  to  the  letter  of  the  law  ;  but  they 
 cannot  do  works  fpiritually  good,  fuch  as  are  confor- 
 med to  the  law  in  its  fpiritual  intent  and  meaning.  The 
 Jaiv  of  God  is  fpiritual,  Rom.  vii.  14.  And  it  requires 
 duties  to  be  done  from  a  fpiritual  principle  of  grace, 
 after  a  fpiritual  and  gracious  manner,  for  a  fpiritual  andf 
 divine  end.  Now  thus  the  foul  in  the  (late  of  nature 
 cannot  difcharge  duties  of  obedience.  Hence  natural 
 men  cannot  do  any  thing  that  is  truly  good  and  accep- 
 table to  God.  Rom.  viii.  8.  So  then  they  that  are  in  the 
 fieflo,  i.  e.  the  carnal,  corrupt  Hate,  cannot  pkafe  God. 
 While  in  that  flate,  they  not  only  do  not,  but  cannon 
 pieafe  God.  They  are  under  a  total  inability  of  doing 
 things  v/ell  pleafing  to  Gud  ;  fuch  as  God  faculd  ap- 
 prove of,  accept,  and  reward  with  eternal  life. 
 
 3.  The  fjuls  of  men  while  in  the  flate  of  nature, 
 have  no  fpiritual  fenfes.  The  body,  v/hen  it  is  dead, 
 is  altogether  fenfelefs.  The  fenfes  which  it  once  en- 
 joyed, and  which  were  very  quick,  while  living,  are  now 
 utterly  lofl:  :  fo  the  fouls  of  unregener2ted  men,  are 
 defliture  of  iheii;  fpiritual  fenfes.     Particularly, 
 
 I.  They  have  no  fpiritual  Sight,  The  bodily  eye 
 when  dead  fees  nothing.  Though  the  fun  (hine  upon 
 it  in  its  full  brightnefs,  yet  the  eye  difcerns  nothing  of 
 ir.  Its  vifive  faculty  is  wholly  lofl,  fo  that  it  cannoc 
 fee  any  objedl  of  fenfe  prefented  to  ir.  Thus  the  fouls 
 cf  finners  in  their  natural  eflate  difcern  doc  fpirituai 
 I  3  objedi. 
 
II S  Coming  to  God,  and  hearing  HiM^ 
 
 objtfis.  The  underflanding,  which  is  the  eye  of  the 
 ibu),  is  rpiritually  bhnd.  A  woful  death  is  come  uporli 
 it,vvhereby  it  is  darkned  and  blinded.  Yea^,  and  thac 
 in  men  that  have  a  great  meafure  of  natural  reaf-^n^and 
 this  heightned  by  exercife.  The  apoflle  fpeaking  of 
 the  wife,  the  fcribe^  the  difputer  of  this  world,  fd\s  of 
 them  al],  while  in  their  natural  efliare,  that  they  receive 
 mot  the  things  of  the  fplrit  of  God  ;  for  they  are  foulijhnefs 
 iiiito  them,  neither  can  they  know  them^  hecaufe  they  are  f pi- 
 ritually  difcerned,  i  Cor.  i.  20,  compared  with  chap,  ii. 
 10."  I'hough  they  were  men  of  wifdora,  learning,  and 
 great  argumentative  skill,  yet  they  had  not  ability  to 
 underftand  fpiritual  things  fpiritually,  and  to  form  right 
 ii'otions  of  them.  And  therefore  oftentimes  men  of  the 
 greatefi:  parrs,  are  the  greateft  oppofers  of  the  fpiritual- 
 myderies  of  the  gofpelo  The  Fharfees^  who  were  a- 
 ynoRg  the  chief  enemies  of  Chrift  and  the  gofpel,  were 
 tnen  of  great  natural  and  acquired  abilities^,  yet  were 
 {lark  blind  as  to  fpiritual  things.  And  though  they 
 could  not  bear  the  charge  of  hlindnefs,  yet  our  Lord  fail- 
 Dedit  uponthem^  Joh.  ix.  40,  41.  Such  is  the  blindnefs 
 of  men*s  minds  naturally,"  that  they  do  misjudge  of 
 fpiritual  chings^and  pafs  a  wrong  judgment  upon  them. 
 Thus  they  do  in  matters  intelledual  or  do6trinak 
 They  judge  that  to  be  true^  which  is  falfe,  and  that  to 
 be  falfe,  which  is  true.  Hence  it  is  that  they  embrace 
 damnable  errors  and  herefies,  and  disbelieve  the  great 
 truihs  of  the  gofpel.  And  as  they  pafs  a  wrong  judg- 
 ment in  matters  doQrinal,  (o  likewife  in  matters  prac- 
 tical They  call  goody  evil;  2ind  evil,  good.  Ifai.  v.  2c. 
 The  ways  of  God^  they  judge  to  be  hard,  unpleafanc 
 and  unprofitable.  The  ways  of  (in,  they  judge  to  be 
 iwecr,  defirable  and  gainful^  And  hence  they  forfake 
 the  ways  of  the  Lord,  and  walk  in  the  ways  of  firi. 
 I'his  proceeds  from  the  blindnefs  of  their  minds  ,*  as 
 the  apof^Ie  fays,  Epb.  v.  17,  18.  This  I.  fay  therefore 
 and  teftfy  in  the  Lord,  that  ye  henceforth  walk  not  as  other 
 Gentiles  walk^  in  the  vanity  of  their  mind,  having  the 
 underjlanding  darkned,  bsing  aUeiiatedfrom  tbs  hfe  of  God, 
 ■       '^■"  '■  ■   ■  "        thy  curb 
 
the  Way  for  Mens  Souls  to  live.  ii^. 
 
 through  the  ignorance  that  is  in  them,  becauje  of  the  blind- 
 Kefs  of  their  hearts  ?  Hence  it  is,  chat  a  work  of  fpiritual 
 illumination,  is  necelT-iry,  to  bring  finners  to  a  fi^jlrirual 
 diTcerning  of  fpiricual  trutlis  and  duties.  Eph.  i.  17,  18. 
 That  the  Gvdoj  guy  Lord  J  ejus  Chr'fty  the  father  of  glory  ^ 
 may  give  unto  you  the  fpirit  of  wifdom  and  revelation  in 
 the  knowledge  of  him  ;  ths  eyes  of  your  iinderftanding  beir,g 
 irdightned,  that  ye  may  knoijo  i:ohat  is  the  hope  of  his  callings 
 and  what  the  riches  of  the  glory  of  his  inheritance  in  ths 
 faints.  Without  fuch  illumination  as  this,  Tinners  can 
 never  fee  the  evil  of  fin,  the  beauty  of  holinefs,  and 
 the  excellency  of  Jefus  Chrift. 
 
 2.  They  have  no  f piriiusi]  Feeling.  The  body  when 
 dead  cannot  feel  any  thing.  Lay  ever  fo  much  weight 
 upon  it,  exercife  ever  To  much  cruelty  towards  it,  in 
 has  no  fenfe  or  feeling.  Thus  the  fouls  of  natural  men^ 
 are  deflitute  of  fpiritual  feeling.  Though  they  have 
 many  heavy  burdens  lying  upon  thera^  yet  they  feel 
 ihem  not.  Thus,  they  have  upon  them  a  burden  0^ 
 guilt.  Sin  is  an  heavy  burden  indeed.  Pfal  xxxviii.  4, 
 Mine  iniquities  are  gone  ever  my  head  :  as  an  heavy  burden 
 they  are  too  heavy  for  me.  Yet  however^  finners  do  not 
 figh  and  groan  under  this  burden  of  fin.  They  are 
 ^afi  feeling  hereof,  {Eph.  iv.  19.)  and  through  cufiom 
 ia  finning,  their  conrci:;nces  do  many  times  become 
 feared,  as  with  an  hot  iron,  (i  Tinu  iv.  2.)  fo  as  to  have 
 Joft  all  fenfe  and  feeling  of  fin.— They  have  alfo  upon 
 them  a  burden  of  divine  wrath.  Men  in  their  natural 
 cftate,  are  under  the  wrath  and  curfe  of  God.  And 
 till  they  do  become  believers  on  Jefus  Chrifljthe  wrath 
 of  God  abideth  on  them.  Joh.  iii.  36.  Yet  however^ 
 finners  do  not  feel  this  heavy  burden  of  divine  wratli 
 lying  upon  them.  Their  hearts,  are  hearts  offtone,  hard 
 and  fenfelefs.  (Ezek.  xi.  19.)  Hence  it  is^  that  finners 
 are  v^retchedly  fecure,  as  if  they  were  in  no  mannei: 
 of  danger.  And  in  this  woful  fecurity  they  will  Hvc 
 all  their  days,  unlefs  God  by  his  fpirit  awaken  and  tet- 
 rify  their  confcieaces. 
 
 3,.  They  have  no  fpiricual  Eming.    A  dead  body. 
 
120  Comitig  to  Gop,  and  hearing  Him^ 
 
 cannot  hear  any  thing,  though  when   living  ever  (a 
 quick  of  hearing.     Let  the  voice  of  thunder  be  ever 
 io  loud,  it  hears  nothing  of  it.     7hus  the  fouls  of  i\n- 
 ners  are  deflitute  of  fpiritual  hearing.     Though  God 
 knocks  at  the  door  of  their  hearts  and  calls  aloud  to 
 them,  yet  they  hear  him  not.    They  do  not  regard  the 
 gracious  invitations  of  God,  but  are  like  the  deaf  ad- 
 der that  floppeth  her  ear  ;  which  will  not  hearken  to 
 the   voice  of  charmers,   charming  never   fo   wifely. 
 {ffal   Iviii.  4,  5.)  Nor  do  they   regard    the   terrible 
 threatnings  of  God  denounced  againfc  them.  Thefe  dn 
 pot  affejSt  or  move  them,  but  many  times  they  feoff  at 
 chem.  2  Pet.  iii.  3,  4.   There  fljall  come  In   the  lafl  days 
 /coffers y  walking  after  their  own  lnjls,  and  faying.  Where  is 
 the  promife  of  his  conmg  ?  Thus  thev  fpeak  in  a  way  of 
 mockage,  as  if  they  Ihould  have  faid,  Where's  that 
 coming  of  Chrifl:  to  judgment  of  which   you   tell  us  ? 
 we  fee  nothing  of  it,  nor  any  likelihood  of  ir.     They 
 treat  it  as  a  mter  fidlion,  that  has  no  foundation.  Thus 
 of  old  it  was  become  a  fcoffing  Proverb  am.ong  the  pro- 
 fane Jfraelites,    Ezek.  xii.  22.   The  days  are  prolonged, 
 and  c-jcry  vijion  faileth.  q.  d.  The  days  of  punilhmcnc 
 which  the  prophets  threatned  uswith,  and  told  us  were 
 near  at  hand,  we  do  not  fee  them  yec  arrived,  and  they 
 will  come  to  nothing,  they  are  but  meer  vain  imagina- 
 tions.    Tfius  are  the  hearts  of  finners  hardned  againil: 
 the  voice  of  God,  fo  as  not  to  hearken  thereunto,  nor 
 will  thev  ever  hearken  unto  him,   unlefs  he  give  them 
 an  ear  to  hear.  Deut.  xxix.  4.   The  Lord  hath  not  ghen 
 you  an  heart  to  perceive,  nor  eyes  to  fee^  and  ears  to  bcar^ 
 unto  this  day. 
 
 4.  'i'hey  have  no  fpintuil  Tafle,  Tt.ie  body  when 
 dead,  cannot  relifh  thoTe  mear,s  and  dripks,  v»?hich  were 
 fra'eful  and  pleafing  to  it  while  living.  So  the  fouls 
 of  finners  have  no  relifh  of  fpiritual  thing?.  They 
 (wn't  favour  the  things  that  be  if  God.- -ThQ  commands  of 
 God  are  n^c  fweet  and  delightful  to  them,  as  thev  are 
 to  the  gooly.  Thefe,  as  neve  horn  babes,  dcftre  the  fincere 
 tniu:  of  the  vjord^  that  they  may  gtom  thereby  3  h-jving 
 
 tafled^ 
 
the  Way  for  Mens  Souls  to  live.  121 
 
 tajled  that  the  Lord  is  gracious,  i  Per.  ii.  2,  3.  Holy 
 I)^^;/i  could  fay,  as  in  FfaL  cxix.  103.  How  fweet  are 
 thy  words  unto  my  tajte  !  yea,  fweeter  than  honey  to  my 
 mouth.  They  are  not  the  ways  of  God,  but  the  ways 
 of  fin,  which  are  fweet  to  Tinners. —Again,  they  delighc 
 not  in  cowmutiion  with  God.  Converfing  with  God,  is 
 not  fweet  to  then^.  They  find  no  refrelhing  pleafure, 
 in  drawing  nigh  to  God  in  prayer  and  other  duties  of 
 holy  worlhip.  But  thefe  duries  are  a  wearinefsto  theni, 
 and  which  U  they  engage  in  at  any  time,  it  is  more 
 of  a  task  to  them,  than  a  delightful  exercife:--Again, 
 they  delight  not  in  the  fellowfhip  of  faints.  Thefe  are 
 not  their  mod  defirable  companions ;  the  excellent  in 
 the  earth  in  whom  is  all  their  delight.  The  company 
 of  fuch,  is  more  a  burden,  than  a  pleafure  to  them. 
 *Tis  the  fociety  of  the  ungodly,  which  they  moffly 
 prise,  and  find  mod  pleafure  in.  And  thus  will  it  be 
 with  them,  until  God  pleafe  to  put  a  principle  of  grace 
 into  them  ;  whercunto  alone  fpiricual  objects  are  fuited 
 and  refrelliing.  A  fpiritual  principle  only,  can  truly 
 relifli  fpiritual  obje^s.  -^ 
 
 5.  They  have  no  fpiricual  Smell.     When  the  body 
 is  dead,  it  fmells  not  the   moft  ofFenfive  odours,   the 
 mod  fragrant  perfumes,  though  ever  fo  near.     Thus  ic 
 is  with  the  fouls   of  finners.----,Sm  is  the  mod  lothfome 
 thing.     It  is  therefore  compared  to  fuch  things  as  are 
 mod  filthy,  and  matter  of  the  greated  lothing,  fuch  as 
 mire  and  the  vomit  of  a  dog.  2  Per.  ii.  22.  Yet  however, 
 fin  is  not   lothfome  to  the  finner.     It  is  of  a  fweec- 
 fmelling  favour  to  him,  and  not  a  flench  in  his  nodrils. 
 Though  he  be  full  of  finful  filthinefs  (filthinejs  offle/h 
 and  fpirit)  yet  this  is  no  more  ofFenfive  to  him,  than 
 the  putrefaction  of  a  dead  corps  is  to  itfelf.     Thev  do 
 not  loathe  themfehes  for  their  pollutions,  for  their  filthy 
 \u?is,  and  filthy  practices  ;   nor  ever  will   they  do  fo, 
 till  God  by  his  grace  fliall  caufe  them  to  do  ir,  accord- 
 ing to  that  in  Ezek.  xxxvi.  31.— -Again,  the  graces  of 
 the  holy  fpirit y  are  odoriferous^  or  of  a  fweet  fmeli.     The 
 graces  of  the  fpirit  in  Jefus  Chrifl  are  fo  :  and  upon 
 
 ihis 
 
122  Coming  to  GoD,  and  bearing  Him, 
 
 this  account  he  is  mofi:  fweet  and  dc:lightful  to  true  be- 
 lievers. Cant,  i.  2.  Becaufe  of  the  favour  of  thy  fweet 
 sintments,  thy  name  is  as  ointment  poured  forth  ;  therefore 
 do  the  virgins  love  thee.  They  Jove  Chrifi:  becaufe  of  that 
 unmeafurable  fulnefs  of  all  graces,  whereof  he  is  pof- 
 feffed.  But  now  finners  do  not  love  Jefus  Chrift,  be- 
 caufe of  his  being  thus  anointed  with  the  Holy  Ghoft 
 and  filled  with  all  graces.  He  is  not  grateful  to  them 
 in  the  excellency  of  his  tranfcendent  holinefs.  The 
 itianifeflation  of  his  precious  graces  in  the  gofpel,  is 
 not  fweet  unto  them.— Again,  the  graces  of  the  fpiric 
 in  the  faints  are  fweet  and  odoriferous.  Cant,  i.  12. 
 While  the  King  fetteth  at  his  table,  my  fpikenard  fendetk 
 forth  the  Jmell  thereof.  Spikenard  is  a  fragrant  plant  , 
 by  which,  grace  in  the  heart  of  a  believer,  is  here 
 meant.  This  principle  of  grace  afting  itfelf  in  good 
 Vorks,  fends  forth  its  fmell,  which  is  grateful  to  God 
 and  to  all  holy  perfons.  Nothing  is  more  rejoicing  and 
 refreihing  to  godly  men,  with  refpe6l  to  others,  than 
 to  fee  them  bringing  forth  good  fruits.  Whereas,  iiniO 
 finners,  the  difcoveries  and  fruits  of  grace  in  the  holy 
 converfations  of  the  upright,  are  not  grateful,  but  ra- 
 ther offenfive.  The  holy  lives  of  the  faints,  are  a  prac- 
 tical condemnation  of  their  evil  deeds,  and  therefore 
 they  are  difpleafed  at  them,  rather  than  pleafed  in, 
 them. 
 ■  Application. 
 
 Use  I.  We  hence  learn,  that  the  converfon  of  a  fin- 
 uer,  is  the  work  of  God  alone,  'Tis  hot  the  eiredl  of 
 sheer  moral  fuafion,  as  fome  do  vaiply  imagine.  For, 
 the  mod  pcrfwafive  arguments,  can  no  more  make  a 
 vfiead  foul  to  live,  than  they  can  bring  a  dead  body  to' 
 %(e.  Both  of  thefe  are  worlds  of  divine  omnipotency 
 alone.  The  fame  almighty  power,  which  quickens  the. 
 dead  bodies  of  men,  does  alfo  quicken  the  dead  fouls 
 j)f  finners.  Hence  our  Lord  Jefus  Chrifi  declares  fpi- 
 litual  refurre61ion,  and  bodily  refurrcftion,  to  be  equally 
 tie  c-ffefts.  uf  his  mofl  pov/erful  yoicCo    J'ob,  v.  25. 
 
 Fsrily., 
 
the  Way  for  Mens  Souls  ^5  live,  123 
 
 Ferilyy  verily,  I  fay  unto  yctty  the  hour  is  comingy  and  now 
 h,  ivhen  the  dead,  i.  e.  fpiritually  dead,  floall  hear  the 
 voice,  i.  e.  feel  the  power,  of  the  Son  of  God,  and  they 
 that  bear  floall  live,  i.  e.  a  fpiricual  life.  And  this  power 
 put  forth  for  the  efFc61ing  fpiritual  life,  is  the  fame 
 which  is  exerted  in  the  raifing  the  dead  bodies  of  men 
 to  life  at  the  lafl  day,  as  is  faid  in  ver.  28,  29.  Marvel 
 not  at  this  ;  for  the  hour  is  coming,  in  the  which  all  that 
 are  in  the  graves  fJoall  hear  his  voice,  and  fhall  come  forth. 
 And  in  truch,  the  fpiritual  refurreftion  of  fouls,  is  a 
 greater  work  of  divine  power,  than  the  bodily  refurre6li- 
 on  of  the  dead  out  of  their  graves.  For,  the  dead 
 bodies  of  men,  make  no  refiilance  to  their  own  refur- 
 re6tion,  but  the  dead  fouls  of  ilnners  do  make  a  great 
 deal  of  oppofition  to  their  fpiritual  refurre6lion.  When 
 Jefus  Chrift  calls  them  to  come  to  him  for  life,  they  will 
 not  do  it.  Job.  v.  40,  Their  wills  are  fee  againfl  ic 
 and  sverfe  untoir.  And  hence  they  do  reOfl:  and  quench 
 the  motions  of  the  holy  Spirit,  when  he  is  at  work  upon 
 them  in  a  way  of  preparation  towards  the  introducing 
 of  fpiritual  life,  They  labour  to  flifie  his  convidions, 
 and  get  rid  of  them  as  much  as  thev  can.  And  did  noc 
 the  holy  Spirit  go  on  to  work  irrefillably  in  them,  they 
 would  always  oppofe  him  in  his  work.  The  quickning 
 therefore  of  dead  linners,  is  a  fupernatural  work,  and 
 the  produ6t  of  a  divine  efficiency.  Eph,  ii.  i.  ICou  hath 
 he  quickned,  who  were  dead  in  trefpajfes  and  fins.  God 
 is  the  fule  author,  of  our  deliverance  out  of  a  flate  of 
 fpiritual  death,  in  trefpalT^s  and  fins.  His  fovereign 
 grace,  is  the  only  moving  caufe;  and  his  infinite  power, 
 is  the  only  eiBcienc  caufe,  of  our  fpiricual  vivification. 
 
 Use  2.  Of  Examination.  Let  us  enquire  whether 
 ciir  fouls  are  as  yet  fpiritually  dead.  'Tis  certain  that 
 all  fouls  are  fo,  while  in  the  ilace  of  nature.  We  fhould 
 then  enquire  whether  our  fouls  are  ftill  remaining  in 
 fuch  a  condition.  Self-examination  as  to  this  point, 
 is  a  mofb  important  and  neceiTary  duty.  And  that  be- 
 cauff  we  are  in  great  danger  of  being  deceived  in  this 
 snactcn     For,  i.  Others 
 
124  Coming  to  God,  and  bearing  Him, 
 
 1.  Others  may  think  us  to  be  fpiriCLially  alive,  when-as 
 we  are  ftill  fpincually  dead.  This  was  the  cafe  of  the 
 church  of  Sardii,  Rev.  iii.  i.  Thou  haft  a  name  that  thou 
 livejl,  and  art  dead.  They  were  reputed  liying  and  lively 
 chriftians,  but  were  really  dead.  So  ic  may  be  wich 
 us.  We  may  be  efteemed  and  reckoned  fuch  as  are 
 alive  unto  God,  and  yet  may  be  dead  in  fin.  Pious  per- 
 fons;,  yea,  whole  churches,  may  look  upon  us  as  liying 
 members  of  Cbrift's  myflicai  body,  and  as  fuch  may  re- 
 ceive us  into  their  communion.  And  yet  for  all  this 
 we  may  be  fpiritually  dead.  "Their  charitable  opinion 
 of  us,  is  no  evidence  of  our  being  really  fuch,  as  they 
 take  us  to  be.  And  yet,  how  apt  are  we  lo  think  bet- 
 ter of  ourfeives,becaufe  others  think  well  of  us  ?  O  lee 
 us  take  heed,  that  we  reft  not  fatisfied^  v/ith  the  govod 
 opinion  of  others.  For  we  rnay  pafs  among  men  for 
 eminent  faints,  and  yet  at  laft  be  found  meer  formal 
 and  hypocritical  profeflbrs.  Such  were  the  Pbarifees 
 of  old. 
 
 2.  fVe  may  think  our/elves  to  be  fpiritually  alive,  when 
 indeed  we  are  fpiritually  dead.  Not  only  may  others 
 be  miftaken  about  us^  but  we  may  alfo  be  rniftaken  a- 
 bout  ourfelves.  Thus  it  vyas  with  the  church  of  Lao- 
 dicea.  Rev.  iii.  17.  ThDU  fayejt\  I  am  rich  and  increajed 
 mth  goods,  and  have  need  of  nothing  ;  and  knowejl  not 
 that  thou  art  wretched,  and  miferable,  and  poor,  and  blind, 
 end  naked.  They  thought  their  fpiriiuai  (late  exceed- 
 ing goodj  when-as  it  was  exceeding  bad.  Thus  ic  may 
 be  with  us.  We  may  be  pure  in  our  ovm  eyes,  and  yet 
 mt  he  wa/Joed  from  our  fihhinefs,  Prov,  xxx.  12.  We  are 
 ape  to  judge  too  favourably  of  ourfelves,  and  upon  in- 
 fufficienc  grounds  to  think,  that  we  are  pajfed  from  death 
 to  Ife.  Seif-delufion  is  a  common  thing  among  profef- 
 fors  of  religion,  and  thofe  that  call  themfelves  chrifti- 
 £ns.  Self-love  blinds  their  eyes,  fo  as  not  to  difcern 
 the  fymptoms  of  fpiritual  death  upon  their  fouls.  '  We 
 had  need  then  to  take  heed  of  felf-flattery  and  felf-de- 
 ceiving.  And  we  (liould  be  willing  to  fearch  and  tr}'' 
 ^\i:!^:W^s^  whe'ficr  the  marks  cf  dead  fouls j  are   not  to 
 
 be 
 
the  W Ay  for  Mens  Souls  to  iive.  125 
 
 be  found  upon  us.  'Tis  our  wifdom,  and  the  way  to 
 our  fafetv,  to  be  defirous  to  know  the  word  of  our- 
 fvlves.  This  will  prevent  that  fatal  fecurity,  which 
 iXrill  certainly  ifTue  in  eternal  perdition. ----Now,  befides 
 v/hat  has  been  faid  under  the  Do6lrine,  we  may  here 
 talce  thefe  fiiarks  of  fpiriiual  death. 
 
 1.  If  uoe  live  in  any  "xay  of  Jin,  our  fouls  are  fpirituaily 
 dead.  Thofe  that  are  fpiriiually  dead,  are  faid  to  be 
 dead  in  trefpaffes  and  fins,  Eph.  ii.  i.  They  are  not  dead 
 to  fin,  but  dead  in  lin,  lying  under  the  power  of  ^m, 
 as  a  dead  body  lies  under  the  power  of  death.  Sin  has 
 dominion  over  them  and  rules  in  them.  So  that  their 
 being  dead  in  fin,  does  not  mean  an  impotency  to  acls 
 of  fin  ;  but  on  the  contrary,  a  being  carried  by  the 
 power  of  indwelling  fin,  to  the  cuftomary  commiilion 
 of  aflualfins.  And  therefore  this  death  in  fin,  is  con- 
 fiflent  wirh,  and  evidenced  by,  a  walking  in  the  ways 
 of  fin.  Thus  it  is  faid  of  perfon?  while  unregenerate, 
 that  they  walk  and  live  in  fin.  Col.  iii.  7.  In  the  which 
 3^  alfo  fometime  ii'alked,  when  ye  lived  in  them.  If  there- 
 fore we  live  in  any  fin,  giving  up  ourfelves  to  the  free, 
 and  delightful  commilTion  of  ir,  our  fouls  are  certainly 
 fpirituaily  dead.  Any  one  fin  lived  in,  will  prove  us  to 
 be  fpirituaily  d-ead.  Thus  the  apofile  John  fingles  ouc 
 that  one  fin  of  hating  our  brother,  and  fays.  He  that  lov- 
 tth  not  his  brother^  ahideth  in  death,  i  Joh.  iii.  14.  Abid- 
 ing hatred  of  our  neighbour,  is  an  argument  of  fpiriiual 
 death.  This  holds  true  in  any  other  fii]  of  worldly- 
 mindednef^,  injuflice,  theft,  iriremperance,  uncleannefs, 
 &c.  If  we  live  in  any  one  of  thefe  fins,  addidling  our- 
 felves thereunto,  we  are  affuredly  in  a  flate  of  fpiritual 
 death.  He  is  dead,  while  he  lives,  who  lives  in  the  com- 
 mifilon  of  any  known  fin,  or  the  otniffion  of  any  known 
 duty.   I  Tim.  v.  6. 
 
 2.  Jf  we  are  not  burdened  with  the  fenfe  of  ind'v:elling 
 finy  our  fouls  are  fpirituaily  dead.  If  we  are  not  fen- 
 fible  of  the  extream  corruption  of  our  natures,  and  ^o 
 not  groan  under  it  as  a  burden,  we  are  fpirituaily  dead. 
 The  apcRle  ^aul  while  in  his  unregenera:e  eftare,  had 
 
 not 
 
126  Comfng  to  God^  and  bearing  Him, 
 
 not  an  humbling  fenfe  of  that  fin,  which  had  overfpread 
 all  the  faculties  of  his  foul,  and  members  of  his  body  : 
 and  therefore,  though  he  thought  himfelf  alive^  and  in 
 a  good  eftate,  yet  he  v/as  fpiriLually  dead.  And  when 
 he  was  brought  to  fee  the  fpiriiualicy  and  great  exrenc 
 of  the  law  of  God,  in  requiring  a  conformicy  of  nature 
 ind  all  the  inward  a6tings  of  the  foul  thereunto,  he 
 then  found  himfelf  in  the  fbate  of  fpiritual  death.  Rom. 
 vii.  9.  For  I  was  alive,  i.  e.  in  my  own  conceit,  without 
 she  law,},  e,  the  ferious  confideration  of  the  fpirirual 
 ftnft  and  exa6lners  of  the  law,  once,  i.  e.  while  a  felf- 
 jighreous  Pharijee  :  but  zvhen  the  commandmsnt  came,  i.  e„ 
 was  brought  home  to  my  confcience  in  irs  fpirituality 
 and  latitude,  Jin  revived^  i.  e.  I  found  a  world  of  fin  in 
 me,  and  had  a  lively  fenfe  thereof  ;  and  I  died^  i.  e, 
 then  my  conceit  of  being  alive  i^anifiied,  and  I  iaw 
 myfelf  to  be  really  dead.  After  this  coming  home  of  the 
 iaWy  to  the  difcovery  of  the  corruption  of  his  nature, 
 and  the  inward  workings  of  it,  and  fo  to  his  converfion, 
 he  was  exceedingly  burdened  with  indwelling  fin,  and 
 longed  for  full  deliverance  from  ir,  ver,  24.  0  wretched 
 man  that  I  am,  who  pjall  deliver  me  from  the  body  of  this 
 death  I  If  therefore  we  are  not  deeply  humbled  under 
 a  feeling  of  indwelling  fin,  and  do  not  pant  after  full 
 freedom  of  ir,  we  are  fpiritually  dead.  Senfelefnefs 
 in  this  cafe,    argues  fpiritual  death. 
 
 Use  3.  Of  Exhortation.  Let  us  be  concerned  to 
 get  out  of  this  [late  of  fpiritual  death,  and  not  abide  therein. 
 If  upon  enquiry,  we  have  reafon  to  think  that  our  fouls 
 are  as  yet  fpiritually  dead,  let  us  not  be  at  refl:,  until 
 they  are  brought  from  under  the  power  of  this  death. 
 To  excite  hereto, 
 
 I.  Confider,  this  fpiritual  death  is  far  worje  than  ho^ 
 dily  death.  The  foul  is  undoubtedly  far  better,  and 
 more  excellent  than  the  body.  And  as  much  as  that  is 
 better  than  the  body,  fo  much  worfe  is  the  death  of 
 the  foul,  than  that  of  the  body.  There  is  no  compa- 
 rifon  between  them.  As  for  bodily  death^  that  does 
 not  always feparate  from  God,   Icis  fomecime.?  a  means 
 
the  Way  for  Men's  Souls  to  live.  127 
 
 of  bringing  nearer  to  God,  even,  to  the  full  enjoyment 
 of  God  in  Chrid.  Pbil.  I  21,  23.  Having  a  defire  to  de- 
 part and  he  ixi'ith  Chrifiy'-to  me  to  die  is  gain.  So  that  bo- 
 dily death,  may  be  a  blelTing  and  a  great  favour,  inaf- 
 much  as  men  may  thereby  be  taken  away  in  mercy  from 
 evil  to  come  on  the  world,  Ifai.  Ivii.  i.  and  may  be 
 taken  up  to  heaven  to  be  with  the  Lord.  And  there- 
 fore temporal  death,  is  put  into  the  new  covenant,  as 
 that  which  is  a  benefit  and  advantage  to  believers,  i  Cor, 
 'in.  22.  Death  is  yours.  But  now,  as  for  fpiritual  death, 
 that  does  always  feparate  from  God.  They  that  are 
 fpiricually  dead,  are  ever  at  a  didance  from  God.  And 
 therefore  the  death  of  the  foul,  is  a  dreadful  curfe  and 
 judgment  of  God,  To  be  left  to  abide  therein,  is  the 
 moft  fearful  punifliment  which  God  inflidts  on  the  fouls 
 of  men.  ^ob.  viii.  21.  Te  Jhall  die  in  your  Jins.  A  fear- 
 ful doom  !  Now,  if  fpiritual  death  be  fo  much  worfe 
 than  bodily  death,  we  fnould  be  greatly  concerned  to 
 obtain  deliverance  therefrom,  and  fear  abiding  therein. 
 Men  are,  many  times,  afraid  of  bodily  death.  It  ap- 
 pears to  them  as  the  king  of  terrors,  and  they  live  all 
 their  days  in  a  bondage-fear  of  it.  So  terrible  does  ic 
 feem  to  them,  that  they  cannot  bear  the  thoughts  of  ir, 
 and  do  all  that  they  can  to  keep  it  out  of  their  minds. 
 But  O!  how  much  more  caufe  have  men  to  be  afraid 
 of  fpiritual  death,  which  is  far  more  terrible  than  bodi- 
 ly death  !  Better  it  is,  to  die  a  bodily  death  a  thoufand 
 times  over,  than  to  abide  in  the  (late  of  fpiritual  death, 
 2.  Confider,  while  we  are  fpiritually  dead,  we  cm 
 enjoy  no  real  comfort.  Spiritual  death,  and  a  life  of  folid 
 joy  and  confolation,  are  altogether  inconfirtent.  While 
 men  are  dead  in  fin,  they  can  have  no  inv/ard  peace 
 of  confcience,  no  interefl  in  the  fpecial  favour  of  God^ 
 without  which  it  is  impoffible  for  men  to  lead  a  joyful 
 life.  Indeed,  fmners  are  apt  to  think  that  none  enjoy 
 fo  much  pleafure  and  comfort,  as  they  do  :  and  there- 
 fore may  think  it  flrange,  that  others  will  nor  run  to 
 the  fame  excefs  of  riot  with  them.  But  that  feemin,^ 
 pleafure  which  they  enjoy  in  the  v/ays  of  ^in  and  fcn- 
 
 fualicy 
 
i?S  Coming  to  God,  and  hearing  Hi^r, 
 
 -  faalit3%  is  very  fhort-Iiv'd.  Heh.  xi.  25.  The  pkafures  of 
 Jin,  are  but  for  a  Jeafon  ;  and  a  fnorc  ^Qdi^on  coo.  I'hey 
 wiil  quickly  come  to  an  tnd^  and  chat  end  will  be  at- 
 tended with  bitternefs.  Tiic  moft  pleafing,  iniquicyj> 
 mil  bite  like  a  ferpent,  and /ling  like  an  adder,  Prov.xxiii. 
 32.  It  will  caufe  fiich  torment  of  confcience,  fuch  dif" 
 quieinefs  of  mind,  fuch  diflrefsof  fpirit,  as  will  be  more 
 painful  and  intolerable,  than  the  venomous  biie  of  a  fer- 
 penc,  or  fling  of  an  adder, 
 
 3.  Conflder,  while  we  are  fpiritually  dead,  we  are  a 
 loathing  to  the  holy  God.  A  deaci  corps^  is  a  filthy,  loach- 
 fome  tiling.  It  becomes  a  loathing  to  thofe,  in  whole 
 eyes  ic  was  once  defirable  ;  hence  they  will  quickly  bu- 
 iry  ic  out  of  their  fight.  Under  the  Lemical  law,  a  dead 
 man  was  accounted  a  polluted  thing.  So  that  if  a  man 
 touched  a  dead  man,  or  a  bone  of  a  dead  man,  or  a 
 grave,  he  was  unclean  feven  davs.  Numb,  xix.  16. 
 I'his  typical  uncleannefs,  denoted  fpiritualuncleannefs  ; 
 and  points  out  to  us,  the  fihhinefs  and  loathfomnels  of 
 fpiritually  dead  finners.  While  they  continii®  in  this 
 jlate  of  fpiritual  death,  they  are  a  loathing  to  the  Joul  of 
 God.  (Zech.  xi.  8.)  And  who  can  be  content  to  abide 
 in  fuch  a  condition,  wherein  he  is  an  offence  to  the 
 holy  and  almighty  God  ? 
 
 4.  Conflder,  fpiritual  death  continued  in,  will  mod 
 certainly  end  in  eternal  death.  If  we  go  down  to  the 
 ^^rave  in  this  ftate  of  death,  our  fpirits  will  go  down  to 
 the  pnfon  of  hell,  and  at  the  lafi:  day,  both  foul  and 
 body  will  be  fenc  thither,  and  there  be  deftroyed  for 
 ever.  God  is  able  to  dejiroy  them  both  in  hell  (Matt ho 
 X.  28.)  and  God  will  mod  afTuredly  do  it.  Matth.  xxv. 
 41,46.  Then  fhall  he  fay  alfo  to  them  on  his  left  hand. 
 Depart  from  me,  ye  curfed,.into  everlafting  fire,  prepared  for 
 the  devil  and  his  angels. —And  theje  fhall  go  away  into  ever- 
 lofting  punifhment.  Their  (late,  will  be  a  ftate  of  ever- 
 lafling  feparation  from  God>  and  de(lfu6lion  from  the 
 wrathful  prefence  of  che  Lord,  and  the  glory  of  hi? 
 power.  2  Thejf.  i.  9.  This  deftru6tion,  will  not  be  .a 
 €leflru6lion  oi  their  being,  fo  as  that  chf  ^  fhould  ceafe 
 
the  Way  for  Mens  Souls  ro  live.  129 
 
 to  be,  and  exiH:  for  ever.  No,  but  ic  will  be  a  de- 
 flrudtion  of  cheir  well-being,  fo  as  that  they  (hall  be 
 mod  miferable  to  all  eternity.  In  the  unquenchable 
 f.re  of  hell,  they  fhill  endure  moO  exquifue  and  never- 
 ending  tormenis,  under  the  lofs  of  all  good  and  fenfe 
 of  all  evil.  This  will  be  the  fecond  death  ;  which  will 
 he  conftquent  upon  fpiritual  death,  if  continued  in. 
 What  need  thea  have  v/e  to  make  halle  in  getting  ouc 
 of  this  Hare  of  fpiritual  death,  that  we  perifli  not  erer- 
 nally  ?  When  Lot  Imgred,  the  Angels  took  hold  of  him 
 and  brought  hirn  ojjt  of  Sodom,  and  bid  him  to  haflen 
 for  his  life,  left  he  fiiould  be  .con fumed  in  the  burnings 
 of  Sodom  ?  So  (liould  we  haftcn,  as  for  our  lives,  ouc 
 of  this  ll:.ite  of  fpiritual  death,  left  we  perifli  in  the  eter- 
 nal burnings  of  hell  fire.  Delays  in'this  cafe  are  ex- 
 ceeding dangerous.  For  fudden  deftru6tion  mav  come 
 upon  us,  (o  as  there  fliall  be  no  way  left  for  an  efcape  ; 
 and  the  more  fearlefs  and  fecure  we  are,  the  nearer, 
 in  all  probabilitv,  is  the  dreadful  deftru61;ion  unto  us. 
 Now,  for  Direction  I  would  fay  briefly, 
 Dire6l.  i.  Attend  on  ths  ivord  of  God.  This  is  one  way 
 to  pafs  from  a  ftate  of  fpiritual  death,  to  a  ftace  of  fpi- 
 ritual life.  Hear^  fays  God  in  our  text,  and  your  foul 
 fhall  live.  Attentive  hearkning  to  the  word  of  God,  is 
 an  appointed  means,  for  recovering  from  fpiritual  death. 
 In  this  wav  therefore  we  muft  be  found  waiting  on 
 God  for  fpiritual  lifc.'---But  of  this  more  Under  the  fol- 
 lov/ing  do61rine  from  the  words. 
 
 Dire6i:.  2.  Go  to  Chrifi,  for  deliverance  from  fpiritual 
 death,  and  participation  in  fpiritual  life.  J^fus  Chrift 
 is  the  refurrcflion  and  the  life,  Joh.  xi.  25.  He  is  the  rai- 
 fer  of  the  dead,  both  bodily  and  fpiriiually  dead  ;  and 
 he  is  the  giver  both  of  bodily  and  fpiritual,  as  alfo  of 
 eternal,  life.  'Tis  he  tha't  gives  life,  and  that  gives  ic 
 more  abundantly,  Joh.  x.  10.  With  him  is  the  fountain 
 of  life.  O  then  go  to  Chrift  by  earneft  prn'^er,  begging 
 of  him  that  he  would  quicken  your  dead  f,uli.  Goto 
 him  firmly  helitvin^  his  power  and  ability  to  bring  you 
 frocn  death  to  life.  A  cer:ain  luJcr  of  a  fynagogue, 
 K  when 
 
130  Coming  to  God,  ond  bearing  II im, 
 
 when  his  daughter  lay  dead,  went  to  Chrifl  and    wot- 
 fnipped  him,  faying.  My  daughter  is  even  noix  dead,  but 
 come  and  lay  thine  hand  upon  her,  and  flje  jlmll  live^  Mauho 
 ix.   i§.     He  believed,  that   Jefus  Chnil  was  both  able 
 and  ready  toreflore  his  dead  child  to  life;  and  he  found 
 it   according  to  his  faith,    though    mixed   with   fome 
 infirmity,  in  tying  Chriflito  that  way  of  reftoring  to  life, 
 by  coming  to  her  and  laving  his  hand  on  her.     In  like 
 manner,  if  we  go  to  Chrifl:,  begging  him  to  give  life  to 
 our  dead  fouls,  believing  his  power  and  readinefs    to 
 give  it  to  us,  we  may  hope  to  fpeed  in  our  addreilt;s 
 to  him.      O  then  let  us  follow  the  Lord  of  life,  with 
 our  prayers  to  him  for  fpirirual  life  :  and  then,  though 
 we   are  ever  fo  dead  and  lorUlifjme,  we   may    hope 
 ihac  he  will  fpeak  a  word  of  life  to  us.     And  let  that 
 be  our  encouragement,  in  Ezek.   svi.  6.  IVhen  I paffed 
 by  thce^  and  favo  thee  polhitcd  in  thine  CiXin  bloody  I  faid 
 unto  thee  when  thou  waji  in  thy  blood,  Live.  Tea,  I  faid 
 unto  thee  ivben  thou  wajl   in  iky  blood.  Live.     We  may 
 be  ready  to  think,  that  Chrirt  is  not  willing  to  beRow 
 fpii^itual  life  upon  us.     Bur,  in  tru  h^  all  the  unwilling- 
 DQfs  is  on  our  fjde,      lie   is    more  Vi^illing  to  be(low 
 fpiritual  and  eternal  life  upon  us,  than  we  are  to  re- 
 ceive ir»     If  therefore  we  mifs  of  life,  it  will  be,  be- 
 caufe  we  are  unv/illing  to  apply  ourfelves  to  him  for 
 ir.     And  that  which  Chrifl:  fays,  will  be  found  a  truth, 
 Job.  V,  40.  7'e  will  not  come  unto  me,  that  ye  might  have 
 life-     Do  not  then,  on  any  pretence,  negle6t  feeking 
 to  Chrift  for  life.     Though  you   are    ever  fo  unwor- 
 ihy,  filthy  and  vile,  yet  this  will  be  no  hindrance  to 
 vour  obtaining  life  from  Jefus  Chrift.     Remember  what 
 he  once  faid  to  a  lewd  woman,  and  let  it  be  an  encou- 
 raging confideration  to  you,  Joh.  iv.  10.  If  thou  knewejl 
 the  gjfc  of  God,  and  who  it  is  that  faith  unto  thee,  Give 
 me  to  drink  ;  thou  wonldeft  have  asked  of  him,  and  he  would 
 have  given  thee  living  waters. 
 
 DocT.  IV.    Hearing  the  word  of  God  is  the  way 
 means  for  mens  fouls  to  live,     God  himfelf  here  dire 
 
 or 
 
 directs 
 
 to 
 
the  Wa^  for  Men's  Sour.s  to  rivE,         131 
 to  thl<,    as  the  rneans  to  attain  the  life  of  the  foul  • 
 
 Sp^d  t  'Z.  ^"^  ^'^  "''■  '''''  p-p°fi"°-  -« 
 
 iJ.^^^'w^'-^H"  V?"'"''^.^^^«=«™^4  that  their  fouls  may 
 
 S  "n.Ti  r  f  ^'''^  '""""^'^'^  '"  ^''^  ''^^^  :  f•^^  God's 
 fetting  th,s  before  us,  as  an  argument  and  enccura.<.in- 
 nnotive,  to  hearken  to  him,  is  an  evidence  thaf-^we 
 ought  to  be  under  a  concernment  for  the  life  of  our  fouls 
 And  in  truth,  th:s  ought  to  be  our  great  concern  ,3^ 
 SreSlnt"^^^^^^-     ^wo  things^may  here  be 'en" 
 
 .£fmen  SS  it^S^ij^t^  ''''  ^^°^^"  °^' 
 '•^,:f"-^Xh'"  ^^^"^'''^■^^>'  •  Not  the  ,wtm-«/  life  of  the 
 joul       There  ,s  no  need  of  our  concern  for  this.     For 
 
 jttt  to  death,  as  the  body  is.     It  will  not  die   it  c^n 
 v.ot  die  ;  but  will  affu.redly  live  for  ever      The  fouls  o> 
 
 nature  ,  and  therefore  will  ecernally  live.     No  crea- 
 
 w/;,./;  all  the  body,  but  are  not  able  to  kill  the  foul.  Tis 
 in  the  power  of  men  to  kill  the  body,    but   'tis  be- 
 
 be  killed.  Indeed,  God  can  annihilate  the  foul  or 
 turn  u  mto  nothing,  ,f  he  picafes :  but  this  he  Jl 
 not  do  He  has  made  it  capable  of  exiftin^  and  liv- 
 ing for  ever,  and  has  ordained   that   i:  (hall   fo   do  • 
 
 natural  life  of  the  foul,  is  neediefs  and  fruitlefs.     This 
 therefore  cannot  be  that  life  of  the  f.ul,  which  is  pro 
 pofed  and  promifed  in  the  text.     Wherefore 
 
 that  ih'i.'h  '^-^T"^'/}'  ••  The/^/m«a/  life  of  the  foul  is 
 hat  which  men  fliould  be  concerned  for.    This  is  that 
 
 £dioWa^''\^  ^V^>'  '^'^"'^  '"^'^  vehemcnti   defir 
 
 though  naturally  ahve,  yet  are  fphku^h  dead.    Now 
 
 ^^  -"-  the 
 
J 32  Coming  to  God,  and  hearing  1Iim> 
 
 ihemain  concern  of  every  man  (liould  be,  that  bis  foul 
 may  fpiritually  live.----Parcicularly  here, 
 
 1.  Men  (hould  be  concerned,  that  their  fouls  may 
 partake  of  a  •principle  of  fpirirual  life.  A  principle  of 
 fpiritual  life,  is  that  which  difpofes  and  inclines  the 
 heart  of  man  to  lli^e  unto  God.  Such  a  principle  of 
 fpiritual  life,  or  grace,  is  wrought  in  the  fuul,  in  the 
 work  of  regeneration  or  fandificition.  It  is  in  fcrip- 
 ture  Cdlled  a  vivification,  or  quickning.  Epb,  ii.  i.  T'ou 
 hath  he  quickned,  isiho  'Uiere  dead  in  trcfpajfcs  and  fins. 
 When  God  converts  a  dead  foul,  he  puis  mco  it  a  prin- 
 ciple of  heavenly  and  divine  life,  whereby  it  is  dif- 
 pofed^  no  longer  to  live  unto  On,  but  intirely  to  live 
 unto  Gcd.  Nov/  men  fliould  be  concerned,  that  their 
 fouls  may  partake  of  fuch  a  gracious  principle  :  that 
 iheir  minds  may  be  renewed  in  knov/ledge,  after  the 
 image  of  God,  and  that  their  whole  fouls  may  be  fane- 
 tified,   and  made  alive  unto  God, 
 
 2.  Men  fnould  be  concerned,  that  their  fouh  m^y 
 put  for.'h  ad:s  and  operations  of  fpirirual  life,  in  living 
 unto  God.  They  fiiould  defjre  a  principle  of  fpiritual 
 ]ife,  for  this  end,  that  they  might  adlually  live  to  God. 
 And  this  fnould  be  the  great  bufinefs  of  their  lives 
 in  this  world,  that  they  live  to  the  Lord^  Rom.  xiv.  8. 
 Men  lliould  lay  out  themfelves  for  God.  This  fhould 
 be  the  Sum^  and  the  /111  of  their  lives.  It-confjils  in 
 {hcfe  three  things. 
 
 I.  I'hey  (liould  endeavour  to  live  after  the  example 
 of  God.  Their  lives  lliould  be  conformed  to  the  hfe 
 of  God.  They  fliould  take  God  for  their  pattern,  and 
 imitate  him,  in  all  his  imirable  perfedlions.  Matth.  v. 
 4S.  Be  }'^  perfe^,  even  as  your  Father  in  heaven  is  perfe6l. 
 So  in  Eph.  v.  i.  Be  ye  followers  of  God,  as  dear  children. 
 And  I  Pet.  i.  is-  Js  he  who  hath  called  you  is  holy,  fo  be 
 ye  holy  in  all  manner  of  converfation.  Our  lives  ihould  be 
 an  exhibition,  or  holding  forth,  of  the  vertues  and  prai- 
 {qs  of  God.  .As  God  is  holy,  jud,  wife,  kind^  gra- 
 cious, merciful,  true  and  faithful  ;  fo  (liould  we  be,  in 
 our  whole  converfation.      Such  a  life  of  conformity 
 
 10 
 
ths  WA^i  for  Mens  Souls  to  live  133 
 
 fo  God,  is  a  living  to  God.  For,  it  terminates  on  him, 
 as  the  mofl  excellent  pattern  of  life  :  and  is  the  higliefc 
 way  of  fencing  our  feal  of  approbation,  to  chat  life  which 
 God  lives. 
 
 2.  They  fiiould  endeavour  to  live  according  to  the 
 w'//  of  God,  What  the  mind  and  will  of  God  is,  we 
 have  made  known  to  us  in  the  holy  fcriptures.  This 
 will  of  God,  is  given  to  us,  as  the  rule  of  our  lives,  ac- 
 cording to  which  we  are  to  ail.  i  Pet.  iv.  2.  PVe  fhcvM 
 not  Ij-jc  to  the  liifls  of  men,  hut  to  the  mil  of  God.  What- 
 ever is  agreeable  to  the  will  of  God,  we  fhould  care- 
 fully do  :  and  whacever  is  contrary  to  the  revealed  will 
 of  God,  we  (liould  fludioufly  avoid.  When  we  do  thus 
 regulate  our  lives  and  adlions  according  to  the  decla- 
 red will  of  God,  then  do  we  live  to  God.  To  work/^T 
 God,  in  dning  his  will,  is  a  living  to  God.  He  thac 
 does  the  will  of  the  flelh,  lives  unto  fin.  He  that  does 
 the  will  of  God,  lives  unto  God.  To  him  we  live,  by 
 whofe  wi!l  we  choofe  to  be  governed.  If  thereforti 
 our  condu61  be  regulated  by  the  will  of  God,  we  do 
 live  to  God.  We  therein  praftically  own  his  fove- 
 reignty  over  us,  and  acquiefce  in  his  commanding  will 
 as  holy,  jull:  and  good.  And  this  is  to  live  to  God,  as 
 cur  fupream  and    rightful  Lord. 
 
 3.  They  (liould  endeavour  to  live  to  the  glory  o^  God. 
 Man  was  made  nextly  and  immediately  to  ferve  and. 
 glorify  God.  And  this  every  man  fhould  make  his 
 great  fjope  and  end.  i  Cor.  x.  31.  fVhether  thcrpfore 
 ye  eat  or  drink,  or  whatfoever  ye  do,  do  all  to  the  glory  of 
 God.  All  our  actions,  are  to  be  fabordinated,  and  Jub- 
 fervient,  to  the  glory  of  God.  We  ought  to  keep  ari 
 eye  to  his  glory,  in  the  whole  courfe  of  our  lives  ,*  thac 
 God  may  therein  and  thereby  be  glorified.  Matth.  v» 
 16.  Let  your  light  fo  flfine  before  meriy  that  they  feeing 
 your  good  'xorks^  may  glorify  your  Father  ivbicb  is  in  heaven. 
 When  God's  glory  is  thus  propounded  and  profecuced, 
 as  the  end  of  life,  then  do  we  live  to  God.  If  we  make 
 fijf  our  end,  the  pleafing  or  the  advancing  ourfelves, 
 Ihen  v/e  live  to  ourfelves.  If  we  make  men  our  end,  feek- 
 
 K  3  b^ 
 
134  Coming  to  Go 3,  and  bearing  Him^, 
 
 ing  to  pleafe  them,  then  we  live  to  men.  IF  we  make 
 God  our  end,  fludying  to  pleafe  and  praife  him,  then 
 we  live  to  God.  Our  Jife  terminates  m  God,  and  fets 
 him  up  as  the  highefl:  and  moil:  excellent  being,  to 
 whom  all  our  adlions  are  ultimately  to  be  referred. ---- 
 Thus  weha-ve  feen  what  that  foul-life  is^  for  which  men 
 fhould  be  concerned. 
 
 Qiiejl.  2.  fVhy  fliould  men  be  concerned,  that  their 
 fouls  may  thus  fpiritually  live  ? 
 
 Jvjvo.  I.  Becaufe  of  ih^  excellency  of  fpiritual  life. 
 This  is  indeed  the  moil  excellent  life  of  all.-— It  is  the 
 life  which  the  glorious  Angels  do  live.  They  do  the 
 will  of  God  in  heaven.  That's  the  only  rule  of  their 
 Jives.  {Ffal  ciii.  20,  21.)  And  they  aim  at  the  glory  of 
 God  as  their  highefl  end  ;  aUvavs  glorifying  and  prai- 
 fjng  God,  {Rev,  v.  11,  12.) --This  alfo  was  the  life 
 of  Jejiis  Chrijt:  He  ever  made  the  will  of  God  his 
 rule.  He  came  not;  into  the  world  to  do  his  ovm  will,  but 
 the  will  of  him  that  fent  hinu  Toh.  vi.  3S.  And  he  did 
 always  the  things  that  pleafed  God,  that  were  agreea- 
 ble ro  his  will.  {Job,  viii,  29.)  He  aifo  made  the  glory 
 c  f  God  his  great  end.  Ic  was  the  honour  of  God  his  Fa- 
 ther which  he  fought,  and  nnt  his  own  glory.  (Joh.  8- 
 A9p  50)  ^^nd  therefore,  v.^hen  he  was  about  to  leave 
 this  world,  he  could  fay  to  God,  as  in  joh.  xvii.  4.  I 
 have  glorified  thee  on  the  earthy  I  have  finifloed  the  work 
 ixhkh  thou  gaveji  me  to  ^£?.-- -Again,  this  is  the  life  of 
 God  himfelf.  He  doth  ace  or  ding  to  his  will  (Dan.  iv,  35.) 
 He  docs  all  things  according  to  the  counfel  of  his  ovjn  will^ 
 (Eph.  i.  II.)  making  his  own  will  the  only  rule  of  all 
 bis  operations.  And  he  makes  his  own  glory,  his  lad 
 end.  He  made  all  things  for  himfelf ,  Pro  v.  xvi.  4.  He 
 rules  and  orders  all  things  for  his  own  glory.— -We  fee 
 tnen,  that  a  fpiritual  hfe,  or  living  according  to  the 
 will  of  God,  and  to" the  glory  of  God,  is  an  angelical, 
 a  Chnft-like,  and  divirie'life.'  Now,  furely  fuch  a  life 
 :is  the  mofl  excellent  life.'  For  this  caufe,  we  Ihould 
 he  ur\dkir  the  greatefl  concern  to  lead  fuch  a  life. 
 ■  Jfifw.  2.  Becaufe   cf   iht  delight fulncfs  of  fpiritual 
 
 life. 
 
tk  Way  for  Men's  Souls  ?o  live.  135 
 
 life.  Living  to  God,  or  a  religious  life,  is  of  all  lives 
 the  mofl:  pleafiint  and  dclc6^tab!e.  None  live  fo  fwecc 
 a  life,  as  the  truly  Godly.  Tbey  that  ferve  and  ohy  God^ 
 /ball  fpeiid  their  years  in  plcafurcs,  Job  xxxvi.  11.  In  the 
 ways  of  piety  there  are  admirable  delights  to  be  expe- 
 rienced ;  compared  wherewith,  all  the  pleafantnefs  in  ttiC 
 creature  is  but  an  unfavory  thing.  Wifdoms  v/ays,  do 
 3  i^^ld  great  pleafure  and  peace,  to  thofe  that  walk  therein. 
 Prov.  iii.  17.  Her  'vo ays  are  waysof  fkaJantncJs,andaU  her 
 •paths  are  peace.  Pfal.  cxix.  165.  Great  peace  have  they  that 
 loie  thy  lavo.  None  but  they  do,  or  can,  enjoy  true 
 quietnefs  of  mind,  and  pence  of  confcience.  And  fome- 
 times  they  do  partake  oi  joyunfpeakahle  and  full  of  glory ^ 
 I  Pet.  i,  8.  Thev  fometimes  find  in  the  ways  of  godii- 
 nefii,  fuch  inanifellations  of  the  love  of  God,  as  caufe 
 that  gracio'js  contenrmenn  of  mind,  and  glorious  glad- 
 nefs  of  heart,  rvhich  they  are  not  able  to  exprefs,  but 
 only  wonder  at.  It  is  an  unutterable  joy  which  the 
 faints  do  experience,  when  they  walk  in  the  light  of 
 God's  countenance.  Pfal  iv.  6,  7.  Lordy  lift  thou  up  the 
 light  of  thy  countenance  upon  us.  Thou  haji  put  gladnef 
 in  my  hear:  more  than  in  the  time  that  their  corn  and  their 
 limine  increafed.  The  joys  which  the  men  of  the  world 
 find  in  the'  greatefL  affluence  of  earthly  comforts,  are 
 not  to  be  compired  with  the  jo>s,  which  the  Godly  find 
 in  the  fweet  fenfe  of  God's  fpecial  favour.  Spiritual 
 delights,  flowing  from  fpiritual  obje6]:s,  which  fuit  the 
 foul,  are  the  mofl  folid  and  ravilhing  del  ghts.  As  ever 
 then  we  v,^ould  live  a  joyful  life,  we  fliould  be  concer- 
 ned  to  live  a  fpiritual  life,  a  life  of  holinefs. 
 
 Jnfw.  3.  Becaufe  of  the  profit ahlenejs  of  fpiritual  life. 
 No  way  of  living,  is  fo  gainful,  as  that  of  a  godly  man, 
 who  lives  to  God.  He  has  the  proinife,  not  only  of  this 
 life,  as  far  as  (liall  be  for  his  good,  but  alfo  of  the  life 
 which  is  to  come,  i  Tim.  vi.  6.  A  fpiritual,  holy  life, 
 fliall  certainly  end  in  an  eternal  happy  life.  All  that 
 Jive  unto  God  here,  fliali  mofl  afluredly  live  inith  God 
 for  ever  hereafter.  They  Ihall  come  to  the  everlafling 
 en^oyir.enc  of  God  in  heaven.  It  is  eflential  to  the 
 "^  K  4  fpjritU3^ 
 
J56  Comwg  to  God,  and  hearing  Him, 
 
 fpiritual  man,  and  to  a  fpiritual  life,  to  be  carried  ouc 
 in  deiires  after  God.  That's  its  language  mPfal  IxxiiL 
 25.  IVhom  have  I  in  heaven  but  thee  ?  and  there  is  nons 
 on  the  earth  that  I  dejire  befides  thee.  The  renewed  will 
 and  afFedtions,  pafs  over  ail  created  good  things,  and 
 reach  up  to  God,  the  univerfal  and  chief  good,  feek- 
 ing  the  enjoyment  of  him  as  its  only  alfufficient  por- 
 tion. And  thefe  fpiritual  defires,  and  outgoings  of  a 
 gracious  heart  after  the  living  God,  fliall  be  fatisfied. 
 They  (liall  eternally  be  fatiared  from  that  infinite  foun- 
 tain of  living  waters.  A  fpiritual  life  then  is  the  mod 
 beneficial  life,  as  it  leads  to,  and  will  infallibly  end  in, 
 an  everlaflitig  life  of  glory  and  bleflednefSo  For  this 
 caufe  v;e  fiiould  be  under  the  greatefl  concern,  that  our 
 fouls  do  live  a  fpiritual  life  ;  for  then  it  ihall  be  well 
 wiih  ihem  for  evero----Thus  for  the  firft  Propofition. 
 
 Prop.  2.  The  way,  or  means,  for  men's  fouls  to 
 live,  is  to  hear  the  word  of  Ga^.---The  apoftle  tells  us, 
 that  faith  (which  is  the  great  principle  of  fpiritual  life) 
 Cometh  by  hearing,  Rom.  x.  17.  This  is  the  way  in 
 v^^W\c\\  faith  is  ufually  wrought  in  the  fouls  of  Men  ;  the 
 means  which  the  Spirit  ufes  herein. --Now  that  this  is 
 the  way  for  attaining  fpiritual  life^  will  farther  appear 
 to  us  froni  tbtfe  two  things. 
 
 I.  Hearing  the  word  is  the  appointment  of  God  for  at- 
 rainingfpirirual  life.  This  is  the  ordinance  of  God,  for 
 Hiequickningof  dead  fouls.  Our  Lord  JefusChrifl:  there- 
 fore fen  t  forth  his  apodles  into  the  world  to  preach  the 
 ^ofpel,  in  order  to  the  bringing  men  out  of  a  date  of 
 fpiritual  death,  into  a  flate  of  fpiritual  life.  .Thus  he 
 faid  to  the  apoflle  Paul,  Aft.  xxvi.  17,  18.  I  fend  the& 
 t9  //?^  Genfiie.%  to  open  their  eyes,  and  to  turn  them  from 
 darkncfs  to  light,  and  from  the  pozver  of  fatan  unto  God,- 
 For  this  end  is  the  ftanding  minidry  of  the  word  con- 
 tinued in  the  church  of  Chrill,  that  it  might  be  a  means 
 of  converting  fmners  and  edifving  of  faints.  Eph.  iv^ 
 3  1,  T2.  And'  hence  the  word  of  God  is  faid  to  be  the 
 infiriimenc  of  ipiritualregeneranon.  Jam.u  18-  Of  his 
 
the  Way /or  Mens  Souls  to  live.  137 
 
 cwn  will  begat  he  us,  by  the  word  of  truth.     So,  i  Pet.  i. 
 23.  Being  born  again,  not  of  corruptible  feed,  but  incorrupti-- 
 bley  by  the  word  of  God.     This  therefore  being  the  indi- 
 rucion  of  Gud^our  attendance  upon  the  word  preached, 
 is   the  way  to    attain  fpirirual  life.     And  accordingly 
 we  find,  that  n^any  were  quickned  and  converted  to 
 God,  by  hearing  the  word  ;  as  is  to  be  feen  in  the  hiflory 
 of  the  A^s  of  the  apodles.     God  will  own,  and  blefs, 
 his  own  ordinance  :    and   in  duly  wailing  upon   him 
 therein,  we  may  expt6l  his  bleffingupon  it,  to  the  ma- 
 king it  efFedlual  for  our  faving  advantage. 
 .    2.  The  word  of  God  is  a  fuitable  means  for  convey- 
 ing fpiritual  life  to  the  fouls  of  men.     It  is  called  the 
 word   of  life,  (Phil.  ii.  16.)  the  word  of  fahation  (A8:. 
 xiii.  26.)  and  that  becaufe  it  has  an  aptnefs  and  fit- 
 nefs  in  it,  to  bring  men's  fouls  to  life  and  falvaticn. 
 Jam.    i.    21.  Receive  with  meeknefs  the  ingraffed  word, 
 vjbic'h  is  able  to  fave  your  fouls.     As  now,  it  convinces 
 men  of  fpiritual  ^^a?/;,  and  difcovers  to  them  the  mifery 
 of  being  in  fuch  a  ftaie  ,•  that  they  may  feek  to  get  ouc 
 of  if. --It  alfo  (hews  men  the  excellency  and  benefic 
 of  fpiritual  life  ;  that  To  they  may  defire  it  and  feek 
 
 for  it It  alfo  reveals  to  men  the  author  of  this  life,, 
 
 even  Jefus  Chrifl  ;  that  fo  they  may  repair  to  him  for 
 it. ---'It  alfo  fets  before  men  the  mofb  powerful  motives 
 to  labour  after  fpiritual  life  :  Ex.  gr.  The  calls  and 
 commands  of  the  great  God,  to  feek  after  fpiritual 
 life  :  The  examples  and  inflances  of  fuch  as  have  beea 
 made  alive,  and  lived  to  God  :  The  dreadful  and  ter- 
 rible threatnings  of  God,,  denounced  againd  thofe  thac 
 abide  in  the  date  of  fpiritual  death  :  The  exceeding 
 great  and  precious  promifes  of  God,  made  to  thofe 
 that  live  to  God.  All  thefe  things  are  mod  clearly- 
 revealed,  and  fet  before  men,  in  the  word  of  God  : 
 And  all  thefe  things  are  mod  powerful  motives  and  in- 
 ducements to  feek  after  fpiritual  life -•-- Therefore 
 the  word  of  God  is  exceedingly  fuited  and  adapted  to 
 be  an  indrumenr,  in  the  hand  of  the  holy  Spirit,  for 
 clufirg  dead  fouls  to  live.    For  this  reafon,  men  fliould 
 
 wait 
 
138  Com'wg  to  God,  and  bearing  Him, 
 
 wait  upon  God,  in  the  hearing  of  his  word,  as  being 
 the  mofl  likely  means  for  making  theai  to  partake  of 
 fpiritual  life. 
 
 Application. 
 
 Use  I.  Hence  fee,  whatcaufe  we  have  to  hie/s  God 
 for  the  enjoyment  of  his  holy  luori.    This  is  the  means 
 of  attaining  that  fpiritual  life  of  grace  in  this  worlds 
 which  lliall  be  perfected  in  an  eternal  life  of  glory  in 
 the  other  world.     They  are  fo  far  in  happy  circum- 
 flances,   who  are  favoured  with  this  blelTed  word  of 
 God.     They  are  fingularly   advantaged  for    attaining 
 holinefs  and  happinefs.     And  it  is  by  the  dire6iion   of 
 divine  providence,  that  they  enjoy  this  word  of  life. 
 "^Tis  not  a  cafual  or  fortuitous  thing,  that  they  are  un- 
 der fuch  an  enjoyment  of  the  word  j  but  the  ordering 
 and  difpofing  hand  of  God  is  in  it.     The  gofpel  goes 
 no  where,  bun  where  he  fends  it.    J^.  xiii.  26.   Unto 
 ^ou  is  the  word  of  this  fahation  fent.  And  the  fending  of 
 it  to  any,  is  a  difiinguiihing  difpenfation  of  divine  pro- 
 \^idence.    'J'is  not  fent  to  all  men,  'tis  not  fent  to  mofl: 
 men  ,*  'tis  fent  only  to  a  ftw^  comparatively.     Much 
 of  the  fovereign  and  adorable  grace  of  God  is  to  be 
 feen,  in  fending  the  gofpel  to  fome,  and  not  to  others; 
 in  fending  it  only  to  a  few  nations,  and  not  to  mofl:, 
 Thofe  then  that  enjoy  the  light  of  the  glorious  gofpel 
 of  peace  are  under  peculiar  obligations  to  praife  God 
 for  fuch  a  diilinguifhing  mercy.     Let  us  then,  whofe 
 privilege  this  is,  ponder  upon  the  fpecialty  of  divine 
 providence  and  grace  therein,    and  call  upon  our  fouls 
 and  all  that  is  within  us  to  blefs  his  holy  name  on  the 
 account  thereof.    Pfal.  cxivii.   19,  20.   He  jloei^eth  his 
 zvord  unto  Jacob,  his  [iatutes  and  his  judgments  unto  IfraeL 
 He  hath  not  dealt  jo  v)ith  any   nation  :  and  as  for  his 
 judgements,  they    have  not    kno'xn    them,     Praife  ye   the 
 Lord. 
 
 Use  2.  Of  Exhortation.  Let  us  be  concerned/?  to 
 hear  the  word  of  God,  as  that  our  fouls  mav  live.  Lec 
 us  not  content  carfeives  with  the  bare  outward  enjoy» 
 
the  Way/?/'  Mens  Souls  fo  live.  139 
 
 ment  of  it,  or  attendance  upon  it  ;  but  be  refllefs  until 
 we  find  ic  to  be  indeed  the  power  of  God  unto  our  Jal- 
 vation.  Here  a  few  things,  both  for  your  excitement 
 and  direction. 
 
 Motive  I.  Confider,  if  the  word  of  God  be  not  a 
 favour  of  life  unto  us,  ic  will  be  a  favour  oj  death.  One 
 or  other  of  thefe  ic  will  afluredly  prove  unto  us. 
 2  Cor.  ii.  16.  To  the  one  'we  are  the  favour  of  death  unto 
 death ;  and  to  the  other,  the  favour  of  Ufe  unto  life.  Ic 
 will  prove  either  a  quickning  or  a  deadning  word, 
 unto  us.  If  ic  be  not  the  means  of  producing  fpiritual 
 life  in  us,  ic  will  be  an  occafioH  of  confirming  us  in  a 
 (late  of  fpiritual  death,  unto  the  aggravation  of  cur 
 eternal  deflrudtion.  And  if  fo,  ic  had  been  better  for 
 us,  that  we  had  never  enjoyed  the  word  of  God„ 
 Moft  deplorable  will  our  cafe  be,  if  that  dreadful  doom 
 accompany  cur  enjoyment  of  the  word,  A6t.  xxviii.  26. 
 Hearings  ye  flmll  hear,  and  /JmU  not  undeiftand  ;  and 
 feeing,  ye  floall  fee,  and  not  perceive  :  q.  d.  All  the 
 inRrudions  and  exhortations  given  to  you,  fhall  do  you 
 no  more  good,  than  if  you  had  never  heard  them  at 
 all ;  you  Ihall  not  elTeiSually  underiland,  or  mind,  or 
 lay  them  to  heart,  fo  as  to  be  converted  and  live. 
 We  fliould  then  be  concerned,  that  we  do  not  pro- 
 voke God,  to  infli6l  this  fearful  fpiritual  judgment 
 upon  us.  And  therefore  we  fnould  be  careful  fo  to 
 hear  the  word  of  God,  as  that  ic  may  be  blelTed,  and; 
 noc  curfed  unto  us ;  chac  ic  may  bring  us  to  fpiritual 
 life,  and  noc  bind  us  failer  in  the  chains  of  fpiritual 
 death. 
 
 Mot.  2.  If  we  partake  not  of  fpiricual  life  by  the 
 word  of  God,  ic  w'lW  be  hecauje  ive  refufe  it.  Our  re- 
 fufal  of  life,  will  be  the  caufe  of  our  milfing  life.  God, 
 in  his  word,  fets  life  and  death  before  us,  and  coun- 
 fcls  us  to  make  choice  of  life.  See  with  what  folem.- 
 Tihy  this  is  declared  by  Mofes,  Deut.  xxx.  19.  /  call 
 heaven  and  earth  to  record  this  day  againfl  you,  that  I  have 
 fet  before  you  life  and  death,  bleffing  and  curfing  :  there- 
 fore cbufe  life,  that  both  thou  and  thy  feed  may  live.     Life 
 
 is 
 
140  Coming  to  God,  and  hearing  Him, 
 
 IS  fee  before  us  and  offered  to  us  in  the  word  of  God  ; 
 we  are  bid  to  chufe  and  accept  of  it  ;  and  if  we  fo  do, 
 we  (liall  partake  of  ir.  Jf  therefore  we  mifs  of  fpiritual 
 life,  and  die  and  perifh  in  our  fins,  the  only  blameable 
 caufe  will  be  our  refufing  of  it.  We  chufe  to  abide  in 
 a  (late  of  death^ To  as  that  God  may  expoflulate  with 
 us,  as  he  did  with  his  people  of  old,  Ezek.  xviii.  3X0 
 Why  will  ye  die,  0  boufe  of  Ifrael  ?  We  chufe  death,  ra- 
 ther than  life.  We  chufe  rather  to  abide  in  the  dead 
 works  of  fin,  than  to  live  unto  God.  And  this  will  be 
 found  at  lad,  the  faulrv  caufe  of  our  remaining  in  a 
 ftate  of  death  in  trefpifiTes  and  fins.  Joh,  v.  40.  Te  will 
 not  come  unto  me,  that  yc  might  have  life.  This  our  wil- 
 fulnefs  will  provx  our  ruin. 
 
 Mot.  3.  If  we  hear  the  word  fo  as  fpiritually  to  ]ive,in 
 will  be  matter  of  the  great  eft  joy. -'"It  will  be  matter  of 
 joy  to  the  holv  angels,  'i'nev  do  exceedingly  rejoice 
 jn  the  converfion  of  finners.  Luk.  xv.  ic.  Likemfe  I 
 fay  unto  you,  there  is  joy  in  the  prefence  of  the  angels  of 
 God,  over  one  finner  that  repenteth."---  It  will  alio  be 
 matrer  of  joy  unco  God;  ivho  delights  not  in  the  death 
 of  a  finner,  but  rather  that  he  fliould  turn  and  live.  This 
 is  reprefented  to  us  in  the  father's  joy  over  his  return- 
 ing Prodigal  fon,  Luk.  xv.  23,  24:  Let  us  eat  and  be 
 merry ;  fur  this  my  Jon  was  dead,  and  is  alive  again."— 
 It  will  alfo  be  matter  of  joy  to  oitr  own  fouls.  Indeed, 
 we  may  not  immediately  upon  our  being  quickned 
 with  fpiritual  life,  experience  fenfible  and  ravifli- 
 ing  jo\s  ;  yet  however,  the  feeds  of  joy  are  fown  in 
 the  heart,  and  (Iiall  fpring  up  in  due  time  to  our 
 abundant  cnnfolation.  Pfal  xcvii.  11.  Light  i!  fown 
 for  the  righteous^  and  gladnefs  for  the  upright  in  heart. 
 Be  fure,  in  the  kingdom  of  heaven,  they  fliall  reap 
 an  harvefl:  of  endlefs  joys. ----Now  for  diredlion. 
 
 Dire^.  i.  Come  to  hear  the  word  of  God  with  de- 
 fires  after  fpiritual  life.  Let  fpiritual  life  be  thac 
 which  you  propound,  as  your  great  end  in  hearing. 
 Come  not  mecrly  to  have  your  minds  furniflied  with 
 kncv/ledge^  but  alfo  to  have  your  fouls  enlivened  by 
 ^'-    ■     ^  '  grace. 
 
the  W AY  for  Mens  Souls  to  lite.  i4t 
 
 grace.  If  we  have  not  ///V,  we  fhould  come  defiring 
 to  be  made  pircakers  of  it.  If  we  have  life  already  in 
 any  degree,  we  (liould  come  with  defires  to  have  life 
 more  abundantly.  How  can  we  expeft  to  have  the  word 
 of  God  made  effe6lual  for  the  conveying  fpiricual  life 
 to  our  fouls,  if  we  come  not  for  it^  and  have  no  defires 
 afcer  it  ?  Many  of  Chrift's  hearers  followed  him  from 
 place  to  place,  attending  on  his  miniflry,  and  yet  re- 
 mained fpiritually  dead,  and  that  becaufe  they  pro- 
 pounded to  themfelves  bodily  life,  and  not  fpiricual 
 life,  as  their  end.  jFoh.  xxvi.  27.  Ferilyy  verily,  I  fay 
 unto  you,  ye  feek  me,  not  becaufe  ye  Jaw  the  miracles,  and 
 fo  might  be  moved  to  believe  in  me  for  fpirifual  life 
 and  foul-food  ,  but  becauje  ye  did  eat  of  the  loaves  and 
 were  filled,  and  hope  fo  to  be  fupplied  again.  They 
 followed  Chrid  for  loaves,  and  not  for  fpiricual  life,  and 
 fo  w'lff-d  of  it.  And  therefore  in  the  next  words, 
 Chriit  exhorts  them  to  feek  for  foul-food  and  foul  life 
 from  him,  to  come  for  that  to  him,  and  he  was  ready 
 to  beftow  it  on  them.  Labour  not  for  the  meat  which  pe- 
 rifloeth^  hut  for  that  which  mdureth  unto  evcrlafiing  life, 
 which  the  fon  of  man  fljall  give  unto  you. 
 
 Dired;.  2.  Pray  to  God,  that  his  word  may  be  bleffed 
 to  the  quickning  your  dead  fouls.  The  work  of  vivi- 
 fication,  is  the  work  of  God  :  and  he  performs  it  by 
 his  word,  making  that  an  effe6tual  means  for  the  con- 
 veying fpiiicual  life  to  our  fouls.  And  we  ought  to 
 apply  ourfelves  to  God  by  prayer,  that  he  would  thus 
 work  effedually  wich  the  word  fpoken  to  us.  When 
 God  therefore  promifes  to  beflow  thofe  fpiricual  blef- 
 fmgs,  which  go  to  the  making  up  this  fpiricual  life, 
 he  fays,  that  he  will  be  enquired  of  by  the  boufe  of  Ifrael 
 to  do  this  for  them,  Ezek.  xxxvi.  26,  27,  37.  God 
 will  be  fought  unto  in  the  way  of  praver,  for  the  be- 
 getting fpiricual  life  in  us,  by  his  word.  We  Ihould 
 therefore  earnedly  pray  unto  God,  that  he  would 
 quicken  us  by  his  holy  word.  If  we  do  not  thus  pray 
 to  God,  we  may  fear,  cha:  the  Spirit  will  not  give  us 
 
 Jife 
 
142  Corning  to  God,  and  bearing  Him, 
 
 life  by  the  word,  but  fufFer  it  to  be  a  dead  word    unto 
 us,  and  leave  as  dead   in  our  fins. 
 
 Use  3.  Of  Examination.  We  fliould  enquire,  whe- 
 ther we  have  been  made  fpiritualiy  alivCy  by  hearing 
 the  word  of  God.  'We  cannot  but  account  it  a  moll 
 comforting  thing,  co  know  that  v/e  are  partakers  of 
 fpirifual  life.  Now  this  is  what  mav  be  known,  i  ^oh. 
 iii.  14.  PFe  knozv,  that  we  are  pajfed  from  death  to  life. 
 God  feeks  not  to  hide  our  blefFednefs  from  us,  but  is 
 willing  that  we  (hould  know  it.  And  therefore  he 
 both  commands  us  to  examine  ourfelves  as  to  the  good- 
 nefs  of  our  fpiritual  ftate,  and  lays  before  us  the  marks 
 of  fuch  a  ftate,  that  we  might  by  them  examine  our- 
 felves,  and  fo  come  to  a  refrefhing  knowledge  of  ir. 
 Now  the  Marks  of  fpiritual  life  are  fuch  as  thefe, 
 which  if  we  find  upon  ourfelves,  ive  are  fpiritualiy 
 alive  ;  viz. 
 
 Mark  i.  A  mourning  over  fpir\iu2i]  de  a  an  efs  ;  attended 
 with  fervent  prayer  to  God  for  the  quickning  influences 
 of  his  holy  fpirit.  Thofe  that  are  made  fpiritualiy 
 alive^  have  much  of  fpiritual  deadnefs  ftill  rem.aining 
 in  them.  Though  they  be  not  under  the  reigning 
 power  of  fpiritual  death,  yet  there  is  a  partial  and 
 gradual  deadnefs,  which  they  labour  of.— Sometimes 
 there  is  in  them  a  deadnefs  unto  duties.  There  is  a 
 backwardnefs  and  lothnefs  unco  an  en.^aging  in  the 
 pradice  of  duties,  T  heir  hearts  hang  off^  and  are  non 
 eafily  brought  to  attend  the  duties  of  meditation,  fe- 
 cret  prayer,  hearing  the  word,  receiving  the  facra- 
 ment.  Their  deceitful  hearts,  find  many  ibifts  and 
 excufes,  to  put  off  thefe  duties,  and  neglect  them. — 
 Sometimes,  there  is  in  them  a  deadnefs  in  duties.  When 
 they  do  fet  about  the  difcharge  of  duties,  they  are 
 very  dead  and  dull  in  the  performance  of  them. — 
 Sometimes  they  are  dull  in  body.  Under  drowfy,  flee- 
 py  fram.es,  both  in  their  private  and  publick  devo- 
 tions. As  the  apoftles  were,  heavy  and  fleepyj  when 
 they  fliould  have  been  wakeful  and  watchful^  Mattb. 
 
 2kXV1- 
 
the  Way  for  Men's  Souls  to  live.  143 
 
 xxvi.  40,  43. ---Sometimes  ihey  are  dull  in  ypfr/f.  Their 
 hearrs   little    engaged    in    duties,    their    graces    very 
 unaclive^  fo  as  that  there  is  little  ot  fpiritual  vigour 
 and  livelinefs  in  what  they  do. ---Thus  there  is  dead- 
 nefs  remaining  in  the  beft  ;  and  therefore  we  fliould 
 not  conclude  from  the  experience  hereof,  that  there 
 is  no   fpiricual  life    in    us.      But  we    fliould  obferve, 
 whether  this  deadnefs  in  us,  be  a  burden  to  us  ;  whe- 
 ther we  difallow  it,  lament  it,  flrive  againft  it,  cry  for 
 deliverance  from  it,   and    pray  for  the    influences  of 
 the  holy  Spirit  to  enliven  and  quicken  us,  and  free  us 
 more  and  more  from  this  deadnefs.     If  it  be  thus  with 
 us,  then   may  we  hope  that  we  are  fpiritually  alive. 
 None     truly    mourn    over    the    deadnefs    of    their 
 hearts,  and  breathe  after  the   quicknings  of  the  holy 
 Ghofl-,  but  thofe  that  have  a  principle  of  fpiritual  life 
 in  them.     The  frequent  petitions  for  fpiritual  quick- 
 ning  put  up  to    God  by  David  in  Pfal,  cxixth,   were 
 evidences,  that  he  felt  deadnefs  in  his  foul,  and  pant- 
 ed after  more  livelinefs  in  ferving  God  ;  and  this  pro- 
 ved him  to  be  one  that  was  indeed  in  a  flate  of  fpi- 
 ritual life.     The  apoflle  Paul  had  a  body  of  death  re- 
 maining in  him,  which  did  in  a  degree  deaden  him  to 
 duty,  and   exceedingly  obftrucl   him   from    doing  the 
 good  that  he  would.     This  he  bitterly  bewailed,  as  an 
 oppreffing  load  upon  his  fpirir,  which  he  longed  to  be 
 fully  rid  of  Rom.  vii.   24.   O  wretched  man  that  lam! 
 who  [hall  deliver  me  from  the  body  t>f  this  death  .^     This 
 was  an  evidence,  that  he  had  a  principle  of  fpiritual 
 life  in  him. --Now,  is  it  thus  with  us  ?     Do  we  go 
 mourning  becaufe  of  the  opprejfion  of  the  enemy,  this  bodv 
 of  death,  which  occafions  our  being  fo  dead  to^  and  in 
 duties  ?   and  do   we  earneftly  beg   of  God,  that  our 
 hearts  may  be  more  enlivened,  and  enlarged  to  run  the 
 ways  of  his  commandtnents  ?  If  it  be  fn,   then   may  we 
 be  fatisfied,  that  we   are  not  dead  in  fins,  but  alivs  unto 
 Cody  in  fome  degree. 
 
 Mark  2.    A  love  to  the  holy  word  of  God.     If  the 
 word  of  God  has  been  blelTed  to  us,  to  the  making  us 
 
 fpiri'-'jaily 
 
144  Cdming  to  God,  and  hearing  H1M5 
 
 fpiritu^lly  alive,  we  (liall  love  ic  as  long  as  we  live^ 
 Ffal  cxix.  93  I  'ujill  never  forget  thy  precepts.  For  with 
 them  thou  hajt  quickned  me.  Experience  of  quickning  by 
 the  word,  will  c.tufe  us  to  retain  it  in  our  memory, 
 •with  an  endeared  afFeftion  ,tor  ir.  A  love  of  earnefc 
 defire  after  the  word,  that  we  may  grow  thereby,  is 
 mentioned  by  the  apoflie  as  the  fram,e  and  character 
 of  a  living  Chrifrian  5*  iPet.  ii.  2.  Js  new-born  babes, 
 defire  the  fincere  milk  of  the  word^  that  ye  may  grow  there-- 
 by,  Thoie  that  are  regenerated  by  the  word,  will  have 
 longing  defires  after  ir,  as  the  new  born  infant  has 
 after  the  milk  of  the  breafl.----And  this  love  of  theirs 
 10  the  word  of  God,  is  iiniverfai  ,They  love. the  whole 
 word  of  truth,  and  every  part  of  ic-r-They  love  God's 
 word  of  promife.  The  promifes  of  God  are  efteemed 
 by  them  exceeding  great  and  precious  ;  and  they  do 
 prize  them  above  the  worldo----l'hey  love  God's  word 
 of  command,  OY  injunftion.  Not  only  are  the  promifes 
 the  obje6l  of  their  love,  but  the  precepts  alfo.  Ffal. 
 cxix.  6,  128.  Then  [hall  I  not  be  afhamed,  when  I  havs- 
 refpecl  unto  all  thy  commandments.^  Therefore  Tefteem  all 
 thy  precepts  concerning  all  things  to  be  right  ;  and  I  hate 
 efuery  fafe  way.  Tney  approve  and  like  them  all,  and 
 iove  to  hear  what  duties  God  requires  of  them,  as 
 well  as  what  good  things  God  promifes  to  them..— 
 i\gain,  they  love  God's  word  of: prohibition.  They  like 
 even  God's  ftricl  prohibitions  of  fin,  and  love  to  hear 
 of  the  fins  which  God  has  forbidden^  that  they  may- 
 avoid  them,  or  be  humbled  for  them  if  they  have. been 
 guilty  thereof.  They  don'c  defire  a  toleration  of  any 
 fm  whatfoever,  or  wifli  that  it  were  not  forbidden. —  . 
 Again,  they  love  the  very  word  of  threatning.  They 
 approve  of  the  mofi:  fevere  threatnings  of  God,  as  be- 
 ing holy,  jufl:  and  equal  ;  and  do  not  defire,  that  they 
 might  be  repealed  or  blotted  out  of  God's  book.  So 
 that  thofe  who  are  fpiritually  alive,  do  love  the  law  of 
 God  univerfally.  The  promifes,  injun6>ions,  prohibi- 
 tions, and  threatnings  of  God's  word,  have  all  been 
 fan6'lified  to  them,  for  the  begetting  and  maintaining, 
 
 fpirit'jal 
 
ije  Way  for  Mer^%  Souls  to  live^^  145 
 
 fpiritual  life  in  them  ;  and  therefore  they  do  love  then? 
 all.  If  it  be  thus  with  u<=,  it  is  a  gracious  evidence  that 
 we  have  been  qii'ickned  by  the  word  of  God. 
 
 Mark  3.  An  hearty  love  for  the  fervants  of  God.  This 
 the  apcdle  gives  as  a  fign  of  fpiritual  life,  i  Joh/nx.  14. 
 fVe  know  that  we  are  pajfed  from  death  to  Ufe^  becaufe  we 
 love  the  brethren.  Unfeigned  love  for  the  faints,  is  a  dif- 
 tingui filing  mark  of  a  child  of  God.  This  love,  if  ic 
 be  right,  will  extend  itfeif  to  all  holy  perfons,  of  what- 
 ever denomination.  And  it  will  difcover  itfeif,  in  a  readi- 
 ncfs  to  all  good  and  kind  offices  for  them.  It  will  be 
 a  love,  not  in  word  only ^  hut  in  deeds ^  \  Joh.  iii.  18.  Such 
 finccre  and  operative  love  to  the  godly,  as  the  excellent  in 
 the  earthy  is  a  mark  of  regeneration.  E^j  this  the  good- 
 nefs  of  men's  fpiritual  cilare,  will  be  difcovered  in  the 
 day  of  judgment,  Mattb.  xxv.  34,  35,  36.  And  by  this 
 it  may  be  made  evident  in  thislile.  Job.  xiii.  35.  By  this 
 Poall  all  men  know^  that  ye  are  wy  difciples,  if  ye  have  love 
 one  to  another.  This  love  is  a  fruit  of  the  Spirit .,  (Gal. 
 v.  22.)  and  fo  is  an  evidence,  that  the  holy  Spirit,  which 
 is  a  fpirit  of  love,  dwelleth  in  us.  By  this  then  let  us 
 try  ourftlves.  Do  we  love  all  holy  perfons  ;  and  thac 
 becaufe  of  their  hofinels  .?*  [s  the  holy  image  of  God  upon 
 them»  that  which  draws  forth  our  endeared  afFedlion  to 
 them  ?  if  it  be  fo,  'tis  a  fign   that  we   are  born  of  God, 
 
 Mark  4.  An  earned  longing  for  the  perfeufion  of  fpiritual 
 life  in  the  kingdom  of  heaven.  Spiritual  life,  the  life  of 
 Grace,  is  but  begun  in  this  world  :  its  confummation  will 
 not  be  till  we  go  out  of  this  world  into  the  other.  Then 
 fliall  our  prefent  imperfed  grace,  be  brought  to  its  full  per- 
 fedlion.  Now,  all  that  really  piriake  of  grace,  do  df-fire 
 to  grow  in  grace  in  this  world,  and  long  for  the  perfec- 
 tion of  it  in  the  world  to  come.  Phil.iu.  13,  14.  Thu  one 
 thing  I do^  forgetting  thofe  things  which  are  behind  and  reach- 
 ing forth  unto  thofe  things  which  are  befsre  \  I  prefs  to- 
 wards the  mark.,  for  the  prize  of  the  high  calling  cf  God  in 
 Chrift  Jefus.  He  did  not  red  fitisfied  in  his  prcfenr  attain- 
 riients  in  holincfs  but  reached  for:h  after  the  fu'l  per- 
 L  fe^ftlon 
 
146         Coming  to  God,  and  hearhg  Hiw,  &rc. 
 
 fecflion  of  it  in  heaven.  Every  thing  naturally  tends  to 
 its  perfedlion  :  So  does  grace  and  fpukual  life.  Hence  the 
 primitive  faints  defired  to  be  gone  out  of  this  vv'orld,  and 
 to  go  to  heaven^  that  they  might  be  pet  fed  ly  freed  from 
 fin,  and  be  made  perfeftly  holy.  2  Cor.  v.  2,  4.  For  in 
 this  we  groan  earnelily^  defiring  to  be  clothed  upon  with  our 
 houfe  which  is  from  heaven.  For  we  that  are  in  this  iaber- 
 Ttacle^  do  groan.,  being  burdened.,  i.  e.  with  fm  and  imper- 
 fedion  ;  not  with  afHidlions  and  fufferingp,  for  in  them 
 they  could  rejoice.  They  knew,  that  in  heaven  they 
 fliould  have  no  fin,  or  weak  grace,  to  complain  of  ;  buc 
 that  there  they  iliould  be  all  glorious  in  holinefs,  not  hav- 
 i?jg  fpot.,  or  wrinkle^  or  any  juch  thing.  And  for  this  caufe, 
 their  fouls  were  full  of  breathings  after  that  mod  pcrfedt 
 ftate  and  place. — Now,  is  it  thus  with  us?  Do  we  groan 
 under  our  prefent  finfulnefs  ,  and  therefore  cefire  to  be 
 in  heaven,  that  we  may  fully  and  for  ever  be  rid  of  it  ? 
 Do  we  mourn  under  the  fenfe  of  iht  prefent  imperfcdion 
 of  our  f3n(51ification  ;  and  long  to  be  with  Chiiftin  hea- 
 ven, that  it  may  be  advanced  to  higheft  perfedion  ?  Is 
 heaven  a  longed  for  place,  becauje  it  is  a  place  perfedly 
 finlcfs  and  holy  .?  Would  we  be  there,  that  we  might 
 never  more  fm  againft  God  ;  but  that  v/e  might  fcfve 
 him  in  the  perfedion  of  holinefs  for  ever  p  is  the  mod 
 holy  life  of  heaven  that  which  we  wifli  for,  and  afpire 
 after  ?  If  it  be  fo,  it  is  a  fjgn  that  the  life  of  God  is  begun 
 in  us.  None  but  thofe  that  are  horn  frcm  above .,  do  long 
 •  to  be  above.,  that  they  may  arrive  at  the  ftature  of  perfeif 
 men  in  Chrifl  Jefus. 
 
 To  conclude  then,  if  upon  proving  yourfelves  by  thefi* 
 thing?,  you  have  ground  to  hope  that  you  are  fpiritually 
 nlive^  you  may  (as  you  are  invited  to  do  the  next  Lord's- 
 day)  come  to  the  holy  Table  of  the  Lord  with  the  com- 
 fort of  hope,  and  the  afiurance  of  faith,  that  Chrift  will 
 there  comimunicate  further  life  to  you,  and  at  laft  perfed 
 jt  in  eternal  life.  Calling  in  the  help  of  the  Spirit,  let 
 every  man  examine  himfelf^  and  fo  let  him  eat  of  that  bread 
 and  drink  of  that  cup. 
 
 Disc. 
 
(IXD 
 
 A  View  of  the  new  Covsp.ant^  in  its   Pro- 
 perties   and  Contents. 
 
 jsi\.  ./♦*  vV-  .^  v'^fw  «/^  jv^  »*u  ^-  .,'y^  «vu  .A^  fc'fr-  v*yu  w^  w^  j^ 
 
 Discourse   V. 
 
 ««jy»  'JV*  "AT"  -^/V  *vJV*  *»V  "iX^"  "VV  "^-P^"  *W  "NC^*  "vV*  'W  "W*  **A^  W*  '^y 
 
 1  S  A  L    LV.   3. 
 
 A;7d  I  "will  make  an  everlafting  Cove- 
 nant with  you^  evcft  the  Jure  Mercies 
 of  David. 
 
 pf^^^^^N  the  former  part  of  this  verfe,  we  had  one 
 '  i  ^f  1^  great  encouragement  to  hear  and  obey  the 
 word  of  God.  In  this  latter  part  of  the  verfc^ 
 we  have  a  further  encouragement,  to  incline 
 our  ear  and  hear.  And  in  the  words  we  may  obfervs 
 thefe  things. 
 
 I.  The  fuhjecf  matter  of  the  encouragement,  viz.  The 
 making  a  covenant.  A  covenant,  in  the  general  nacureof 
 it,  is  a  mutual  contradl  or  agreement  between  two  parties  ; 
 each  of  which  ftands  obliged  to  the  performance  of  thoK* 
 articles,  which  he  has  contracted  about.  Thus  in  the 
 firft  covenant,  yidam  was  bound  to  obey,  and  God  bound 
 himfelf  to  give  him  life.  Happinefs  was  to  be  beftowed 
 by  God,  and  obedience  v;as  to  be  performed  by  man. 
 Each  party  was  to  mind  the  performance  of  his  own  en- 
 gagement. This  firfl:  covenant  Alam  broke  :  whereupoi 
 L  2  Goi 
 
14S  'The  NEW  Covenant, 
 
 God  was  graclouOy  pleafcd  to  make  a  new  covenanf, 
 iuited  to  the  cafe  of  fmfu!  man  j  which  isiifiially  called 
 the  covenant  of  grace.  This  is  the  covenant  meant  here 
 in  cur  text,  concerning  which  we  may  further  hear  in 
 the  fequel. 
 
 2.  The  excellent  property  of  this  covenant  -,  'cis  an 
 everlajling  covenant,  in  this  refped,  it  is  a  better  and 
 more  excellent  coven-ant,  than  that  made  with  Adam. 
 Indeed,  had  Adam  fulfilled  the  articles  of  the  covenant, 
 he  fiiould  by  vertue  thereof  have  enjoyed  everlafting  life. 
 But  Adam  being  left  to  his  own  firength,  and  he  being 
 a  mutable  creature,  hence  the  perpetuity  of  the  landing 
 of  that  covenant,  was  uncertain  :  Adam  might  break  it, 
 and  did  {o.  But  this  covenant  of  grace  fhall  endure  for 
 ever,  and  fhall  never  be  broken  on  God's  part,  nor  on 
 the  part  of  them  that  have  really  entered  into  ir  ;  as  we 
 may  hereafter  (hew.  The  ftability  and  perpetuity  of 
 this  covenant  is  every  way  fecured. 
 
 3..  The  Parties  covenanting,  expreiTcd  in  the  firfi:  and 
 fecond  perfon  :  /,  and  7'ou  \  God  and  thofe  that  hear 
 him.  Thofe  that  comply  with  his  gracious  calls  and  in- 
 vitarior.5;,  are  the  perfons  with  whom  God  makes  this  ever- 
 lajling covenant.  And  who  thefe  are,  we  ihall  alfo  here- 
 after (hew. 
 
 4.  The  Contents  of  this  covenant,  or  the  bkfTings  con- 
 tained and  made  over  in  ir,  viz.  '^he  fiire  mercies  of 
 David.  By  David  here  fome  do  underfland  king  David^ 
 the  Iqn  of  Jeffe^and  the  father  of  Solomon,  And  fo  by 
 the  fure  mercies  of  David,  are  meant  thofe  mercies  which 
 God  promifed  to  David  ;  viz.  that  God  would  give  unto 
 David  a  fon,  who  fhould  fave  his  people,  and  reign 
 over  them  for  ever. — Or,  by  David,  we  may  here  under- 
 Itand  Jesus  Christ;  of  whom  D^ji;/^  was  an  eminent 
 type,  and  who  is  called  by  the  name  o^  David  in  H of. 
 iii.  5.  Afterzvard  Jhall  the  children  cf  Ifrael  return,  and 
 feek  the  Lord  their  God,  and  David  their  king  ;  and  fhall 
 fear  the  Lord  and  his  goodnefs  in  the  latter  days.  Taking 
 the  word  David  \n  this  fenfe,  then  by    the  fitre  mercies 
 
 of 
 
its  Properties  and  Contents."  149 
 
 of  David,  may  be  unJerftood  thofe  ftable  and  evcrlaft- 
 iiig  mercies  which  Jefus  Chrift  has  purchafcd  for  and 
 bettows  on  his  people. — Both  thefc  fenfcs  of  the  words 
 feem  to  center  and  agree  in  one  and  the  fame  tlv.ng.  For 
 the  blefTings  of  that  eternal  kingdom  df  the  Mcfilah,  pro- 
 mlfed  to  David,  are  alfo  procured  by  Jefus  Chrijt,  and 
 by  him  difpenfcd  to  his  people.  And  therefore  the  apo- 
 file  nriight  well  allec^ge  this  place  to  prove  the  refurrcdlion 
 cf  J ffus  Chrift.  y^8.  xiii.  34,  And  as  concerning  that  he 
 raffed  him  up  from  the  dead,  now  no  more  to  return  to  cor- 
 ruption, he  [aid  on  this  wife,  I  will  give  you  the  fur e  mer- 
 cies of  David.  If  Jefus  Chrift  had  not  rifen  again  from 
 the  dead  and  afcended  up  into  heaven,  there  to  reign  as 
 a  king,  and  intercede  with  God  as  an  high  prieft,  he 
 could  not  have  conferred  thofe  mercies  which  he  pur- 
 chafed  for  his  people,  and  which  were  promifed  to  David, 
 Hence  we  may  oblerve  feveral  things. 
 
 Doer.  [.  The  covenant  of  grace  which  God  makes 
 with  men,  is  an  everlajling  covenant.  Under  two  Pro- 
 pcfuions  this  Dodlrine  may  be  fpoken  to. 
 
 Prop.  i.  It  pleafes  God  10  make  a  covenant  cf  grace- 
 with  men.  All  the  tranfadions  between  God  and  man, 
 ever  were,  and  are,  by  way  of  covenant.  Thus  God 
 dealt  with  innocent  man  in  the  way  of  a  covenant  ;  re- 
 quiring perfecl  obedience  of  him,  and  promifing  life  to 
 him  :  fo  that  God  and  man  ftood  bound  to  each  other 
 by  covenant.  And  ever  fince  the  fall,  God  treats  with 
 man  in  the  way  of  a  covenant.  So  he  did  with  fallen 
 yidam,  fo  with  Noah,  with  Abraham y  David,  and  the  peo- 
 ple of  Jfraelundtr  the  Old  Teftament.  And  thus  God 
 deals  with  his  church  under  the  New  Teftament.  The 
 great  God  binds  himfelf  to  men,  as  well  as  binds  them 
 to  himfelf.  The  obligation  is  mutual.  Two  things 
 may  here  be  enquired  into. 
 
 I.  What  is  God's  making  a  covenant  of  grace  with 
 men  ^ 
 
 L  3  2.  Why 
 
Jfo  ^he  NEW  Covenant, 
 
 2.  Why  does  God  treat  with  men  in  the  way  of  a 
 covenant  ? 
 
 Quefl,  I.  What  is  God's  «/^^'/>^  a  covenant  of  grace 
 with  men  ? 
 
 j^n/w.  It  is  his  gracious  engaging  through  Jefus  Chrifl 
 the  mediator,  that  be  will  be  their  Gcd^  and  that/^ry  (kail 
 be  his  people. 
 
 Three  things  may  here  be  confidered  for  the  opening 
 this  point. 
 
 1.  TUq  divine  engagement  itfelf, 
 
 2.  The  gracioufnefs  of  it. 
 
 ;^.  The  perfon  through  whom  this  engagement  is 
 fulfilled. 
 
 [i.]  Ths  firft  thing  to  be  confidered  is  the  divine 
 engagement  itfelf,  and  that  is,  that  God  will  be  their  God^ 
 and  they  fhall  be  his  people.  Thus  God  fpeak"^,  Jer. 
 xxxi.  33.  nis  fioall  be  the  covenant  thai  I  will  make  with 
 the  houfe  of  Ifraei,  after  thofe  days^ — /  will  be  their  God^ 
 and  they  fjjall  be  my  people. 
 
 Here  are  two  things  which    God  engages  unro  them. 
 
 1,  That  he  will  h^  their  God.  Thus  faid  God  to 
 Jhaham^  Gen.  xvii.  7.  /  will  eflahVfh  my  covenant  be- 
 tween me  and  thee — to  be  a  God  unto  thee.  This  compri- 
 fes  in  it,  all  that  we  (land  in  need  of,  all  that  we  can  de- 
 £irtt^  yea  more,  infinitely  more,  than  we  are  able  to  con- 
 ceive. When  God  engages  himfelf  to  be  our  God,  he 
 makes  over  himfelf  to  us  in  all  his  infinite  perfedions,  and 
 all  his  moO:  glorious  fubfiftences. 
 
 His  divine  excellencies  are  all  of  them  given  to  us  to  be 
 employed  for  the  making  us  happy  to  the  uttermoil  ; 
 his  wifdom,  to  order  all  things  for  our  beft  good  ;  his 
 power,  to  proted  and  defend  us  ;  his  mercy,  to  pardon 
 us  ;  his  al-fuBlriency,  to  fuppiy  and  fatisfy  us,  to  the  full 
 and  for  ever,   i^c. 
 
 In  his  divine  Juhfifiences  alfo  he  is  ours.  God  the  Fa- 
 ther will  be  our  far  her,  and  fet  his  love  upon  us  for  ever. 
 God  the  Son^  will  be  ow  faviour,  to  fave  us  from  fin  and 
 wrath.     God  the  Holy  Gbc^ji,  v/ill  bw  our  fandifier,  com* 
 
 foner 
 
its  Properties  and  Contents.  151 
 
 forter  and  guide  to  glory.  All  thcfe  divine  perfons,  are 
 jointly  eng.iged  for  our  cvcrlading  happinefs  ;  and  all 
 of  them  fliall  be  adually  enjoyed  by  us  for  ever.  O  the 
 bleflednefs  of  having  God  thus  to  be  our  God  !  All  pro- 
 miks  of  good,  are  wrapt  up  in  this  privilege  of  having 
 God  for  our  God.  This  is  the  fum  of  all  felicity.  Pjal. 
 xxxlii.  12.  Blejfed  is  the  nation^  whcfe  God  is  the  herd. 
 Pfal  cxliv.  15.  Tea^  happy  is  sb^t  people ,  whofe  God  is  the 
 Lord. — Thus  for  the  firil  thing. 
 
 2.  God  engages,  that  the^j  (hall    be  his  people.     This 
 contains  two  things  in  it. 
 
 1.  That  ihe)\  on  their  part,  fhall  voluntarily  o^/t;^  up 
 thetnfelves  to  God^  to  be  his  people.  This  is  required  of 
 them,  and  this  is  what  they  do  reflipulate.  They  do 
 avouch  God  for  their  God,  and  give  up  themfelves  10 
 him  to  be  his  people,  his  only,  and  forever.  This  com- 
 prifes  in  it  their  engagement,  to  perform  all  that  duty, 
 which  God  nquires  of  them.  It  is  God's  command,  that 
 they  r^/j^w/ of  all  their  fins.  A£I,  xvii.  30.  Bui  noz:u  God 
 commandcth  all  men  every  where  to  repefit.  It  is  God's 
 command,  that  they  believe  m  Chrifl:.  i  Joh.  iii.  23.  J7id 
 this  is  his  commandment^  that  we  fhould  believe  on  the  name 
 of  his  Son  Jefus  Chrift. — It  is  God's  command,  that  they 
 yield  ^mcat  obedience  10  him.  Gcn.xwn.  i.  lam  God 
 yJlmighty,  walk  before  me,  and  he  thou  perfe^f^  or  upright. 
 Now,  all  thefe  duties,  are  what  God's  covenant-people 
 fland  bound,  and  do  promife,  to  perform,  by  the  (IrengtK 
 of  Chrift.  They  are  careful  to  yield  up  themfelves  fcrvants 
 to  God  ;  and  refolvc  to  oblerve  all  his  commandments 
 to  do  them. 
 
 2.  The  other  thing  implied  is,  That  God  will  enable 
 them  fo  to  give  up  themfelves  unto  him  to  be  his  peo- 
 ple. He  fays,  They  Jhall  be  my  people  •,  he  will  caufe  them 
 to  be  fo.  In  the  day  of  his  power  they  fhall  be  made  wil' 
 lingy  Pfal.  ex.  3.  Thus  God  has  promifed,  Ezek.  xxxvi. 
 27.  /  will  put  my  fpirit  within  you*  and  caufe  you  to  walk 
 in  my  Jfatutes^  and  ye  fhall  keep  my  judgments  and  do  them. 
 In  this   rtfpedl,  the  covenant  of  grace  is  a  better  and 
 
 L  4  more 
 
^52  ^he  NEW   Covenant, 
 
 more  excellent  covenant,  than  the  covenant  of  works,  k 
 that  firft  covenant  made  with  Adarij,  he  had  a  ftock  of 
 grace  given  to  him,  and  v;as  lefc  to  his  own  lirength,  to 
 perform  the  conditions  and  duties  of  it.  But  in  this  co- 
 venant of  grace,  God  undertakes  on  both  fides  \  as  for 
 himfejf,  fo  for  us  alio,  rhat  we  (hall  be  an  obedient  peo- 
 ple unto  him.  He  vvilj  work  in  us  both  to  will  and  to 
 do,  of  his  own  good  plcafure,  Phil.  ii.  13.— Thus  for  the 
 Brft  thing  in  the  covenant  of  grace,  vix.  the  divine  en- 
 gagement, that  God  will  be  our  God,  and  we  fliall  be 
 his  people. 
 
 ['2.]  The  next  thing  to  be  confidered,  is  the  gracious - 
 fiefs  of  this  divine  engagement.  And  it  is  indeed  full  of 
 grace,  from  ?[r^  to  laii.  'Tis  entirely  a  covenant  of 
 grace.     Particularly, 
 
 I.  It  is  an  aci  of  grace  in  God^topropofe  a  new  covenant 
 to  men.  When  man  had  broken  the  firft  covenant,  God 
 might  juflly  have  quitted  himfelf  from  any  more  concern- 
 ment with  man  ;  unlefs  it  were  to  piinifh  him  as  a  cove- 
 nant breaker.  He  might  righteouHy  have  kii  man  to 
 perifh  in  his  apoftacy  ;  and  have  executed  the  threatning" 
 tipon  him,  in  the  utmpii:  extent  thereof.  Yet  hov/ever^ 
 God  having  refolved  to  make  a  new  covenant,  according- 
 ly made  a  propofal  of  it  to  man  foon  after  his  wretched 
 apoRacy.  The  promife  of  the  feed  of  the  wcman^  tliat 
 fliould  hruife  the  Jerpeni's  bead,  had  in  it  the  nature  of  a 
 covenant,  for  his  recovery  out  of  his  flare  of  fin  acd 
 miftry  by  a  redeemer,  even,  Jefus  Chrill.  Now,  the 
 firll:  revelation  and  offer  of  this  covenant,  was  an  a<ft  of 
 fovereign  grace.  What  a  wonder  of  grace,  that  God 
 fliould  bring  a  remedial  covenant  to  a  forlorn  apoflate ! 
 This  wa'-.  whollyunexpcifled  by  fallen  man,  and  an  ama- 
 zing furprifal  to  him.  The  thought  of  fuch  a  remedy 
 from  God,  never  once  entred  into  hi:;  heart.  He  there- 
 fore JJjunned  the  prefeiyce  cf  God,  and  fought  to  hide  him- 
 jelf  from  him,  as  dreading  his  vv^rath,  and  no  ways  ex- 
 ptding  a  covenant  of  reconciliation  to  be  terdred  to  h/m 
 h'j  an  offended  Q<)'^.     \w  this  tranfaclion^  xi\(t  fountain  of 
 
 •     •■  free 
 
its  Properties  and  Contents,  i^^ 
 
 ^r^c  and  rich  grace,  was  fir  ft  opened  to  the  world,  which 
 be  I  ore   lay  hid  in  God. 
 
 2.  It  is  an  adl  of  grace  in  God,  to  give  men  an  heart 
 really  to  conjent  to  the  propofal,  and  enter  into  cove- 
 nant with  him.  The  heart  of  man  naturally,  is  delpe- 
 rately  wicked,  and  full  of  rooted  enmity  againft  God.  So 
 that  men,  of  their  own  accord,  never  will  embrace  and 
 enter  into  a  covenant  of  fricndfhip  with  God.  But  God 
 by  his  fweet  and  irreliftible  grace,  takes  away  the  reign- 
 ing power  of  this  enmity  in  the  hearts  of  firners  againft 
 himfelf.  Thus  God  has  promifed  to  do  •,  Ezek.  xxxvi. 
 26.  I  will  take  away  the  heart  of  ft  one  out  of  your  flej!:^ 
 and  1  will  give  you  an  heart  of  flejh.  He  cures  the  hard- 
 nefs  and  obftinacy  of  their  hearts,  and  makes  them  fofc 
 and  flexible  to  his  will.  So  that  they  fhall  joyfully  and 
 readily  enter  into  a  covenant  of  friendfhip  with  God,  tak- 
 ing him  for  their  God,  and  giving  up  ihemfelves  to  him 
 to  be  his  obedient  people.  The  glorious  grace  of  God 
 herein  fhines  forth,  in  that  no  oppofition  or  rebellion  ia 
 ix\t  heart  of  a  finner,  fiiall  obftruft  his  m.aking  a  covenant 
 with  him.  Though  for  this,  God  might  juftly  deftroy 
 him  and  caft  him  off  for  ever,  yet  he  will  not  fo  do  ;  but 
 in  a  way  of  fovereign  grace  fays,  as  in  Jfai,  Ivii.  17,  18. 
 For  the  iniquity  of  his  covetoufnefs  was  I  wroth  and  fmote 
 him  •,  /  hid  me  and  was  wroth,  and  he  went  on  frowardly 
 in  the  way  of  his  heart  :  I  have  feen  his  ways^  and  will 
 heal  him.  One  would  have  thought  he  fhould  have  faid, 
 I  have  feen  his  ways,  and  I  will  tuin  him  ;  but  it  is,  / 
 have  feen  his  ways,  and  will  heal  him.  O  adorable,  and 
 unaccountable  grace  ! 
 
 3.  It  is  ^n  ad  of  grace  in  God,  to  enable  them  to  keep 
 covenant  with  him.  Were  they  left  to  themfelves,  they 
 would  fall  away  from  God,  as  ^dam  did.  He  was  per- 
 feflly  holy,  and  had  no  fm  in  his  nature,  to  incline  him 
 to  a  departure  from  God.  Neverthclefs,  being  \tk  to 
 abide  in  the  covenant  by  his  own  power,  he  broke  the 
 covenant  of  God.  How  much  more  fliould  we  break 
 covenant  with  God,  if  left  toourfdves,  v/ho  have  fomuch 
 
 fin 
 
154  ^^^  NEW  Covenant, 
 
 fin  in  us,  in  our  beft  eftate  ?  We  are  not  able  of  ourfelves 
 to  mortify  our  raging  lufts,  to  repel  the  temptations  of 
 fatan  and  wicked  men,  to  difcharge  all  the  duties  of  obe- 
 dience to  God  and  man.  If  God  do  not  Jtand  hy  «iand 
 ftrengthen  us,  we  fhall  never  be  ftedfaft  in  his  covenant. 
 But  now,  God  will  fupply  his  people  with  continual 
 grace  and  afTiftance,  whereby  they  fhall  be  enabled  to  hold 
 on,  and  hold  out  to  the  end,  in  a  courfe  of  covenant  obe- 
 dience to  God.  Jer.  xxxii.  38,  39,40.  "They  fiallbe  my  peo- 
 p!e^  and  I  will  he  their  God.  1  will  give  them  one  heart  .^  and 
 cne  way  that  they  may  fear  me  for  ever.— -And  I  will  make  an 
 everlajiing  covenant  with  them,  that  I  will  not  turn  away 
 from  them,  to  do  them  good  :  but  1  will  put  my  fear  in  their 
 hearts^  that  they  fhall  not  depart  from  me.  God  will 
 prevent  their  departing  from  him  totally  and  finally,  fo 
 as  to  caufe  him  to  ceafe  to  be  their  God,  and  them  to 
 ceafe  being  his  people.  He  will  take  effedual  care,  that 
 neither  corruption  within,  nor  temptation  without,  fhall 
 hinder  them  from  keeping  covenant,  and  partaking  of 
 ihe  bleffings  thereof.  They  are  in  his  hands.,  and  none 
 (hall  be  able  to  pluck  them  out.  Job.  x.  29, 
 
 4.  It  is  an  ad"  of  grace  in  God,  to  revoard  their  covenant- 
 obedience  to  him.  God  has  made  promifes  of  rnoft  glo- 
 rious recompences  to  them  that  keep  his  covenant.  They 
 are  all  colkdeti  together  in  that  incomprehenfible  promife. 
 Gen.  XV.  i.  I  am  thy  exceeding  great  reivard.  God  him- 
 felf  will  be  their  reward,  their  great  reward,  their. exceed- 
 ing great  reward.  God  himfelf  will  be  the  matter  of 
 their  reward  :  nothing  fhort  of  himfelf  Ihall  be  their  full 
 reward.  And  if  God  be  their  reward,  their  reward  mud 
 needs  be  exceeding  great,  God  is  an  infinite  good,  and 
 therefore  the  enjoyment  of  him,  will  be  an  infinite  re- 
 ward. Now,  furcly  fuch  a  reward,  mud  needs  be  a  re- 
 ward of  grace.  It  cannot  enter  into  our  hearts  to  ima- 
 gine, that  our  imperfed  Cthough  finccre)  obedience 
 ihould  deferve  fuch  an  infinite  reward  as  God  is.  If  God 
 be  our  cverlafiing  portion,  it  can  be  only  from  his  meer 
 frrace,  that  he  will  be  lo.     The  thing  itfelf  fpeaks  it  to  be 
 
 10. 
 
its  Properties  and  Contents.  155 
 
 fo.  And  more  evidently  is  it  fo,  if  we  confider,  what  be- 
 fore has  been  fhewn,  viz.  That  'tis  God  who  firft  offers 
 and  propofes  the  covenant  to  us ;  that  'tis  God  who  gives 
 us  an  heart  to  confent  to  the  offer,  and  to  lay  hold  of 
 this  covenant  ;  and  that  'tis  God  v;ho  gives  us  (Irength 
 to  keep  covenant  with  him.  Now,  if  confequent  upon 
 thefe  things,  God  will  be  our  exceeding  great  reward,  it 
 mud  be  in  a  way  of  pure  grace. — Thus  then  we  fee,  that 
 the  covenant  which  God  makes  with  men,  is  a  compound 
 of  free  grace,  wherein  the  exceeding  riches  of  divine 
 grace  are  difplay'd,  that  no  flejh  might  have  the  leafl  co- 
 lour o^boaftifig  \  but  that  he  who  glorieih^  might  only 
 glory  in  the  Lord,  and  in  the  abundant  riches  of  the  free 
 grace  of  God. 
 
 Thus  for  the  fecond  thing,  viz.  the  gracioufnefs  of 
 God's  engagement. 
 
 [3,]  The  other  thing  to  be  confidered,  is,  The  perfon 
 through  whom  this  engagement  of  God  is  fulfilled  ;  and 
 that  IS  the  mediator  7^/«5  Chriji.  The  coven mt  God 
 made  with  Adam,  had  no  mediator  •,  nor  was  there  need 
 of  any.  That  covenant,  was  a  covenant  of  amity  be- 
 tween God  and  upright  man,  who  were  perfedt  friends, 
 and  needed  no  one  tointerpofe,or  come  between  them. 
 But  the  fecond  covenant  has  a  mediator,  and  needs  one, 
 becaufe  it  is  a  covenant  between  the  mofl  holy  God  and 
 finful  men.  God  cannot  tranfadt  or  treat  with  fmners 
 in  the  way  of  a  covenant  immediately  •,  but  only  through 
 a  mediator.  Now,  this  mediator  is  Jefus  Chrifb,  God- 
 man-.  He  is  the  mediator  of  this  better  covenant,  Heb.  viii. 
 6;  He  is  the  mediator  of  the  new  covenant,  Heb  xii.  24. 
 'Tis  through  him,  that  this  covenant  is  entred  into  with 
 finners,  and  is  made  effectual  to  them.     Here, 
 
 I.  'Tis  through  iht  facrifice  of  this  mediator,  that  God 
 enters  into  a  covenant  of  favour  and  friend fhip  with  fin- 
 ful men.  By  the  fin  of  man,  God  was  offended  with 
 him,  and  became  an  enemy  to  him.  And  unlefs  fatis- 
 fadion  be  given  to  God  for  the  fin  of  man,  God  cannot 
 be  reconciled  to  him,  and  renew  a  covenant  of  friendfhip 
 
 with 
 
1^6.  The  NEW  Covenant, 
 
 with  him.  Now  Jefus  Chrift,  as  mediator,  prefented 
 himfelf  to  God  a  facrifice,  to  fatisfy  for  the  fins  of  men. 
 And  this  facrifice  was  of  a  fweet-pnelling  favour  to  God^ 
 infinitely  well  fkafiyig  to  Him,  Efo.  v.  2.  By  this  facri- 
 fice God  was  pacified  and  appeafed,  fo  that  he  could  again 
 receive  man  into  his  favour,  and  eftabiifh  a  new  covenant 
 with  him.  It  is  then,  through  this  great  peacemaker, 
 and  mediator  of  reconciliation,  Jefus  Chrift,  that  God  en- 
 ters into  a  covenant  of  peace  with  men.  By  him  alone 
 it  is,  that  God  is  reconciled  to  men,  and  fo  way  made 
 for  his  gracious  covenanting  with  them  to  be  a  God  to 
 them,  and  that  they  fliall  be  a  peculiar  people  unto  him. 
 
 2.  Tis  through  the  merit  and  inurcejfion  of  this  media- 
 tor, that  God  communicates  all  covenant  blejfings  to  men. — 
 AH  the  faving  m.ercies  contained  in  the  covenant,  have 
 htQn  purcbafed  by  Jefus  Chrift  the  mediator  for  the  co- 
 venant people  of  God.  'Tis  he  that  has  merited  thofc 
 favours  for  them,  by  his  moft  holy  life  and  death  here 
 on  earth, //^^.  ix.  12.  having  obtained  eternal  redemption 
 for  them,  all  the  blcfiings  compriftd  in  an  eternal  redemp- 
 tion. And  as  he  purchafed  thcfe  blelTings  for  them  on 
 earth,  fo  he  intercedes  with  God  in  heaven,  for  the  beftow- 
 ment  of  thefe  bleffings  on  them.  There  he  ever  lives  to 
 make  interceffion  for  them,  Heb.  vii.  25.  He  is  continu- 
 ally prefenting  the  vcrtue  of  his  facrifice  to  God,  and  re- 
 quefting  the  grant  of  the  blefiings  thereby  purchafed  for 
 them.  Now,  on  the  account  of  this  merit  and  intercef- 
 fion of  Jefus  Chrift  it  is,  that  God  confers  on  us  all  the 
 promifed  mercies  in  the  covenant  of  grace.  For  the  fake 
 hereof  it  is,  that  God  gives  pardon,  peace,  grace  and  glory, 
 and  every  good  thing,  unto  the  finful  children  of  men. 
 Were  it  not  for  this  mediator,  God  would  not  caft  the 
 leaft  look  of  favour  tov/ards  us,  or  confer  the  leaft  blefting 
 upon  us. 
 
 To  conclude  then,  let  our  truflht  in  God,  through  tht 
 mediator  Jefus  Chrift^  for  all  the  good  things,  contained 
 in  the  exceeding  great  atid  precious  promifes  of  the  co- 
 venant of  grace.     Through  him,  and  for  his  fake  alone, 
 
 God 
 
iis  Properties  and  Contents.  157 
 
 God  dlfpenfcs  thefe  bleflings  to  us.  And  therefore  for 
 Ills  fake  alone,  we  mufl:  afk  them  of  God,  and  expec^i: 
 them  from  God.  Let  all  our  reliance  then  be,  on  the 
 rich  grace  of  God,  and  the  merits  and  mediation  of  Jefus 
 Chrlft,  for  all  the  blefTings  of  goodnefs.  Let  the  medi- 
 ator o\  the  covenant,  be  the  only  foundation  of  our  hope 
 in  God  for  every  blefling.  In  his  name  let  us  feek  them 
 and  wait  for  them,  and  we  fhall  obtain  them  ;  as  Chrift 
 himfeif  has  afTured  us,  Job.  xvi.  23.  Verily^  verily,  I  fay 
 unto  you^  whatfoever  ye  Jhall  ajk  the  Father  in  my  name 
 be  will  give  it  to  you — Thus  for  the  firft  enquiry. 
 
 Qiieft.  2.  tVhy  does  God  treat  with  men  in  the  way 
 o{  a  covenant. 
 
 Anfw.  I.  To  fhew  forth  the  riches  of  his  glorious  grace. 
 God  was  under  no  necefTity  of  covenanting  with  man. 
 God  might  have  dealt  with  man,  before  and  after  the  fall, 
 in  a  way  of  abfolure  fupremacy,  demanding  what  duty 
 he  pleafed  of  m.an,  without  laying  himfeif  under  obliga- 
 tion in  any  reTped  unto  man.  God  is  no  ways  indebted 
 to  any  of  his  creatures,  but  abfolutely  free  and  unobliged. 
 It  is  therefore  of  his  own  meer  grace,  that  he  brings  him- 
 feif under  the  bond  of  a  covenant  with  them.  Nothing 
 but  his  own  pure  grace,  could  move  him,  to  lay  himfeif 
 under  obligations  to  miferable  finnerji,  as  men  are.  And 
 the  glory  of  his  grace  does  herein  mod  wonderfully  ap- 
 pear. It  is  awfully  and  affeclingly  Hrarge,  that  the  great 
 God  fliould  condefcend,  to  be  obliged  by  covenant  unto 
 his  creatures,  efpecially  his  fallen  creatures.  Thefe  fede- 
 ral tranfadions  between  the  eternal  God  of  glory,  and 
 finful  duft  and  allies,  are  fome  of  the  unfathomable 
 depths  of  grace,  wherein  God  is  to  be  eternally  admired, 
 as  we  may  further  fee  hereafter. 
 
 Anfw.  2.  To  encourage  men  unto  chearful  obedience. 
 Had  God  given  forth  his  commands  to  men  in  a  way  of 
 abfolute  dominion  and  foverelgnty,  not  binding  himftlf 
 to  beflow  any  reward  upon  them,  it  would  have  been 
 their  duty  to*  obey  Kim.  His  power  over  them,  and 
 right  CO  rule  them,  obliges  them  to  obedience.     And  the 
 
 infirJce 
 
1^8  ^he  NEW  Covenant. 
 
 infinite  excellency  of  God,  makes  him  mod  worthy,  of 
 the  higheft  refpedl  and  homage,  from  men.  Thefe  con- 
 fiderations  alone  were  fufficienc  arguments  and  motives 
 to  obedience,  though  God  ihould  do  no  more  for  us,  ihan 
 uphold  us  in  our  beings  and  operations.  But  God  is 
 pleafed,  befides  thefe  things,  to  engage  himfelf  by  cove- 
 nant, to  beftow  upon  us  a  reward  exceedingly  and  eter- 
 Rally  great  and  glorious.  This  way  of  dealing  with  us, 
 exceedingly  tends  to  the  endearing  his  fervice  to  us.  The 
 riches  of  his  goodnefs  herein  manifefted  to  us,  ferves  to 
 invigorate  and  inlarge  our  hearts  in  the  work  of  God. 
 The  infinite  and  eternal  recompence,  which  God  binds 
 himfelf  to  beftow  upon  us  at  the  end  of  our  lives,  is  as 
 oyl  to  the  wheels  of  our  obedience,  which  makes  them 
 jun  fmoothlyand  fwiftly  in  the  ways  of  God's  command- 
 ments. It  is  a  ftiong  and  powerful  inducement  to  be 
 ftedfaft^  and  immovable^  and  always  abounding  in  the  work 
 of  the  Lord^  when  we  know  that  our  labour  fhall  not  be  in 
 vain  in  the  Lord  ;  but  fhall  be  abundantly  rewarded  in 
 the  day  of  his  glorious  appearing,  (i  Cor.  Xv.  ulc.)  What 
 a  fweet  obligation  is  it  upon  us  to  be  a  free  and  willing 
 people  unto  God,  when  we  are  afTured  that  in  the  end  of 
 a  few  days,  he  will  be  our  God  for  ever  and  ever  ?  O 
 Jet  us  think  of  this,  and  delight  to  do  the  will  of  the  Lord, 
 Thus  for  the  fird  Propofnion. 
 
 Prop.  2.  This  covenant  of  grace,  which  God  makes 
 v/ith  men,  is  an  everlafiing  covenant.  So  it  is  frequently 
 called  in  the  fcriptures.  Thus  fays  David,  2  Sam.  xxiii.  5. 
 God  hath  made  with  me  an  everlafiing  covenant,  ordered  in 
 all  things  and  fure.  Jer.  xxxii.  40..  /  will  make  an  ever- 
 lafiing covenant  with  them.  Heb.  xiii.  20.  ne  blood  of 
 the  everlafiing  covenant.     And  fo  in  other  places. 
 
 The  firfl:  covenant,  through  the  default  of  man,  was 
 not  everlafiing.  But  this  covenant  of  grace  will  be 
 everlafiing.  It  fliall  endure  and  (land  for  ever ;  and  that 
 both  on  the  part  of  God,  and  on  the  pare  of  man. 
 
 I.  It 
 
iis  Properties  and  Contents:  159 
 
 I.  It  is  everlafting  on  Gi'^'s  parr.  He  will  for  ever 
 be  the  God  of  his  new  covenant  people.  He  will  nor, 
 he  cannot,  break  covenant  with  his  people.  There  is  not 
 the  lead  danger  of  its  being  overthrown  and  made  void 
 by  him.     For, 
 
 (i.)  He  is  a  mod:  faithful  God.  God  is  a  God  of 
 truth,  and  without  iniquity.  He  is  not  a  man  that  he 
 fhould  ite^  nor  the  fon  of  man,  that  he  fhould  repent. 
 He  is  one  of  unchangeable  faithfulncfs  ;  and  therefore 
 will  make  good  his  part  in  the  covenant.  Pfal.  Ixxxix. 
 7,'^^  34.  Nevertheiefs^  my  loving  kindnefs  will  I  not  utterly 
 take  from  him^  norfuffer  my  faith fulnefs  to  fail.  My  cove- 
 nant will  I  not  breaks  nor  alter  the  thing  that  is  gone  out 
 of  my  lips.  God's  covenant-faithfulnef?,  is  more  firm 
 than  the  mountains  or  hills.  Ifai.'  liv,  10.  For  the  moun- 
 tains fhall  depart  •,  and  the  hills  be  removed.,  but  my  kindnefs 
 foall  not  depart  from  ti)ee.,  neither  fhall  the  covenant  of 
 my  peace  be  removed^  faith  the  Lord.,  that  hath  mercy 
 on  thee. 
 
 (2.)  God  has  ratified  his  covenant  with  his  facred  oath. 
 He  contents  not  himfelf  with  giving  his  bare  word  of 
 promife,  but  alfo  binds  himfelf  to  us  by  his  mod  folemn 
 oath.  Thus  God  fware  to  Abraham^  and  thereby  confir- 
 med the  covenant  he  made  with  him.  The  oath  itfeif 
 we  read  of  in  Gen.  xxii.  15,  16,  17.  And  the  Angel  of 
 the  Lord  called  to  Abraham  out  of  heaven  the  fecond  time^ 
 and  faidy  By  my  felf  have  I  jworn.,  faith  the  Lord., — that 
 in  buffing  I  will  blefs  thee., — and  in  thy  feed  fjjall  all  the 
 nations  of  the  earth  be  blefjed.  This  oath  of  God  an- 
 nexed to  his  covenant- promife  to  Abraham.^  was  for  the 
 confirmation  of  the  covenant.  So  the  apodle  declares, 
 Heb.  vi.  13,  17.  For  when  God  made  promife  to  Abraham, 
 becaufe  he  could  fwear  by  no  greater.,  he  fware  by  himfelf. 
 — Wherein  God  willing  more  abundantly  to  fhew  unto  the 
 heirs  of  the  promife  the  immutability  of  his  counfel,  confir- 
 med it  by  an  oath.  Thus  God  alfo  fware  unto  David., 
 and  thereby  made  fure  his  covenant  with  him.  Pfa!. 
 Jxxxix'.  34,35.    My  covenant  will  I  not  breaks  tior  alter 
 
 tb: 
 
^Oo  Tbe  NEW  Covenant^ 
 
 d^e  thing  which  is  gone  out  of  my  lips.  Once  have  I  fivsrn 
 by  my  hoUnefs^  that  I  will  not  lye  unto  David.  God's  # 
 oath,  fhews  the  impofTibility  of  his  going  back  from 
 what  he  has,  by  promife,  engaged  in  his  covenant.  God 
 can  no  more  violate  the  covenant  on  his  part,  than  he' can 
 forfwear  him felf.  The  perpetuity  and  (lability  of  the 
 covenant  with  rcfpecl  to  God,  is  mod  fure  and  certain. 
 Which  is  the  firft  thing.  « 
 
 2.  The  covenant  is  fcverlafting  ^Ifd  on  man^%  part.  As 
 God  wiJi  not  break  covenant  with  men,  fo  neither  fhail 
 they  break  covenant  with  him  :  and  when  both  parries 
 areftedfadin  the  covenant,  it  muft  be  everlajling.  In- 
 deed, all  the  hazard  of  making  void  the  covenant  of 
 grace,  is  on  the  part  of  men.  But  it  fiiall  not  by  them 
 be  made  void.  Ail  that  are  really  entred  into  covenant 
 with  God,  that  have  heartily  avouched  him  for  their 
 God  and  given  themfelves  to  him  as  his  people,  fliall 
 never  prove  falfein  the  covenaitt  of  God,  and  fodifanul 
 it.     For, 
 
 (i.)  God  has  promifedto  keep  them  from  difcovenant- 
 ing  fins.  Many  fins  they  will  be  guilty  of  ;  for  they 
 are  fallen  creatures,  that  have  a  principle  of  fin  in  them. 
 And  while  it  is  fo,  they  abide  under  an  unhappy  necef- 
 fity  of  finning.  So  that  let  therh  be  ever  fo  watchful 
 over  themfelves,  they  will  be  overtaken  with  many  fins 
 of  infirmity.  They  will  be  fubjedt  to  many  flips  and 
 failings.  Now,  as  for  fuch  (ins  as  thefe,  God  has  gra- 
 cioufly  laid  in  a  promife  of  pardon,  in  the  covenant  of 
 grace.  H^^.  viii.  12.  1  will  he  merciful  to  their  unrighte- 
 oufnefs^  and  their  Jins  and  iniquities  will  I  remember  no 
 more.  He  has  alfo  in  this  cafe  provided  for  them  an 
 advocate  with  himfelf.  iJoh.W.  2.  If  any  man  fin,  we 
 have  an  advocate  with  the  Father,  jefus  Chriji  the  righte- 
 ous, who  is  the  propitiation  for  our  fins.  Through  his 
 advocacy,  and  his  propitiation  therein  pleaded  for  them, 
 their  fins  (hall  not  be  charged  unto  them,  but  forgiven: 
 
 And  as  for  difcovenanting  fins,  God  has  gracioudy 
 promifed  to  preferve  them  from  fuch   fins.     God  will 
 
 never 
 
its  Properties  af7d  Contents.  i5r 
 
 r.ever  leave  them  to  fall  away  from  him,  fo  as  to  cad 
 rhemfelves  out  of  covenant,  and  perifli.  ^er.  xxxii.  40. 
 /  will  make  an  evcrlajiing  covenant  with  them,  that  I  'Voill 
 not  turn  avOay  from  them,  to  do  them  ^ocd  :  but  I  •will  put 
 my  fear  in  their  hearts,  that  they  fJoall  not  depart  from 
 me.  The  faithful  God  himfelf,  who  cannot  lye,  and 
 the  Almighty  God  who  is  able  to  perform  what  he  pro- 
 mifes,  has  engaged  for  their  prefervation  from  ruining 
 apoftacy.  So  that  there  is  no  danger,  or  poffibilicy  of 
 their  to^al  and  final  falling  away  from  him  and'  his 
 grace.  Though  cheir  graces  be  weak,  their  corrupti- 
 ons and  temptations  flrong,  \et  they  Ihall  perfevere 
 to  the  end  in  keeping  covenant  with  God.  i  Pet.  i.  5. 
 fVho  are  kept  by  the  power  of  God  through  faith  unto 
 falvation. 
 
 2.  Jefus  Chrifly  as  iUdr  fur ety,  has  undertaken  fur  their 
 lltdfciflnefs  in  the  covenant  of  God.  Jefus  Chrid  is 
 the  furety  of  the  better  teflament  or  covenant,  evea 
 the  covenant  of  grace,  Heb,  vii.  22.  and  he  is  therein 
 the  believers  furety  unto  God.  As  their  furetv,  he  dif- 
 charges  their  debts  for  them,  doing  and  fuffering  all 
 that  for  them,  which  the  law  and  juftice  of  God  requi- 
 red of  them.  And  he  is  alfo  furety  for  them,  as 
 Handing  engaged  for  their  performing  all  the  articles 
 of  the  covenant.  He  engages  unto  God  that  they  lliall 
 keep  covenant  with  him,  and  faithfully  difcharge  all 
 covenanc-duries  towards  him.  Jefus  Chrift  therefore 
 Vv^ill  fee  to  it,  that  they  ihall  not  draw  back  unto  per- 
 dition. They  are  given  to  him  of  the  Father,  and  he 
 will  rake  the  care  of  them.  ^ok.  x.  28.  I  give  unto  them 
 eternal  life,  and  they  /ImH  never  perijjj,  neither  floall  any 
 pluck  them  out  of  my  hands.  All  cne  powers  of  hell  and 
 earth,  (liall  not  be  able  to  dedroy  chem,  for  whofc; 
 falvation  Jefus  Chrifl:  has  undertaken. 
 
 Application. 
 
 Use  r.  We  hence  fee  how  mrich  better  rhe  flare  of 
 believers  \Sy  than  that  of  JJam  iife.'f  —  VV.i  can  eaQly 
 M  conceive 
 
%62  The  NEW  C0VENANT5 
 
 conceive,  that  Jdam  was  created  in  a  good  and  happ*/ 
 condition.     He  was  made  perfe61Iy  Gnlefs  and    holv^ 
 and  enjoyed  the  favour  of  God  and  communion    mih 
 him.     Nevertbelef?^  he  was  not  in  fo   fafe  and  happy 
 an  eilate,   as  believers   now   are.     For  that   covenan: 
 made  with  him,  in  the  keeping  v/hereof  he  was  to  have 
 been  for  ever  happy,  'vvas  not  fo  good  and  fjre  a  cove- 
 nant, as  that  which  is  now  made  with  believers.     The 
 covenant  of  grace,  v/hich  God  makes   with  believers, 
 is  a  better  covenant,  than  the  covenant  of  works  made 
 with  Adam,     Hence  it  is  called  a  better  covenant,  'which 
 is  eftahlijhed  upon  better  promijes,  Heb.  viii.  6.     In  ti;e 
 covenant  of  works,  God  flood  bound  but  to  do  his  own 
 part,  and  Jdarn  flood  bound  to  do  his  part  in  his  own 
 itrength.     God  in   that  covenant  undertook  only  for 
 himfelf,  and  kh  Jdam  to  fee  to  it  that  he  fulfilled  the 
 duty  required  of  him  :  and  being  thus  left  to  himfelr, 
 he  v/as  liable  to  break  covenant  with  God,  and  did  fu. 
 But  now  in  the  covenant  of  grace,  ic  is  quite   otl.er- 
 wife.     Here,    God,  and  Chrifl  Jefus   the  mediator,  un- 
 dertakes for  the  believer,  that  he  fliall  perftvere  to  the 
 end  in    keeping  covenant.     The  believer   is  not  left 
 to  (land  by  his  own  ftrength  ;  but  has  the  povv^er  of 
 God  and  of  Chrifb  engaged  for  the   upholding  of  him. 
 So  that  he  fhall  never  be  uncovenanted,    and  mifs  cf 
 the  eternal    bleflings  made  over  in   the  covenant  of 
 grace.    This  is  a  covenant  ordered  in  ail  things^  and  fur  e. 
 Such  order  is  therein  taken,  as  to  make  eternal  falva- 
 lion  fure,  to  all  that  heartily  enter  into  it,  with  unfeigr.= 
 ed  faith.     The  weakefl  believer  then  is  in  a  more  fafe 
 and  excellent  condition,  than  ^i^jm  was,  even  in  his  pri- 
 mitive Hate  of  innocency.     For  his  life  and  happinefs, 
 are    not  in  his  own  keeping  ;   but  in  the   hands  and 
 keeping  of  God  the  Father,  and  of  Jefus  Chrifl,  and 
 of  the  holy  Spirir.     The  whole  I'rinity  in  the  Godhead' 
 are  undertakers  for  the  eternal  felicity  of  the  faints  in 
 Chrifl  Jefuso 
 
 Use 
 
its  Properties  and  Contentt^  1^3 
 
 Use  2.  Of  Exhortation,  In  general,  that  all  would 
 hbour  after  an  inter ejl  in  the  covenant  of  grace.  Thi^ 
 ihould  be  the  greac  concern  of  every  one  of  us.  To 
 excire  and  encourage  hereunroj  confivier  thefe  things. 
 
 Mot.  I.  Until  wc  'dTQintereJledm  the  covenant  of  gr^f^, 
 we  abide  under  the  dreadiul  ciirfe  of  the  covenant  of 
 vjorh.  Every  m:in  is  under  one  or  other  of  thefe  co- 
 venants. Naturally  we  are  all  under  the  broken  cove- 
 nant of  works.  And  in  that  condition  we  remain,  un- 
 til we  are  favinglv  intereded  in  the  covenant  of  grace. 
 Now  let  us  confider  how  f.id  our  cafe  is,  v/hile  we  are 
 under  the  firfl:  covenant.  While  we  are  fo,  we  are 
 under  the  curfe  and  damnation  of  that  covenanr.  That 
 covenant  curfes  every  one  that  does  not  perfectly  keep 
 the  law,  that  breaks  it  at  any  time  in  the  leaf!  degree. 
 Cal.  iii.  10.  yjs  many  as  are  of  the  zvjrks  of  the  lavj,  arc 
 under  the  curfe  :  for  it  is  voritten.  Cur  fed  is  every  one  that 
 continucth  not  in  all  things,  ivbich  are  written  in  the  book 
 of  the  laiv,  to  do  them.  Now  inafrnuch  as  we  all  broke 
 the  firft  covenant  in  Adam,  and  have  in  our  own  per- 
 fons  been  guilj  of  innumerable  tranfgreffions  of  the 
 law  of  God,  we  are  therefore  under  the  curfe  of  the 
 law,  and  are  every  moment  in  danger  of  having  ic  in- 
 flifted  upon  us  to  the  uttermoil:.  We  had  need 
 then  m.ake  haffe  to  get  out  of  this  moft  dangerous  con- 
 dition. For  if  we  die  and  go  out  of  the  world  in  this 
 eftate,  we  are  undone  for  ever,  and  mud  expe6l  to 
 have  that  moft  awful  doom  pifs  upon  us,  Matth.  xxv. 
 41.  Depart  from  me^  ye  cur jed /into  evcrlafting  fire,  prepa- 
 red for  the  devil  and  his  angels. 
 
 Mot.  2.  Confider,  God  offers  to  take  z/^mfo  a  covenant  of 
 grace  with  himfelf.  All  mat  live  under  the  gofpel,  have 
 granted  to  them,  the  gracious  tender  of  a  covenant  of 
 friendfliip  with  God.  Yea,  God  in  the  moft  conde- 
 fcending  manner  makes  this  tender  to  us.  Me  ftoops 
 fo  low,  as  to  intreat  and  befcech  us,  to  en:er  into  a  co- 
 venant of  reconciliation  with  himfcrlf.  2  Cor,  v.  20. 
 Now  then  we  are  ambtfffadors  fr  Cbrifl,  as  thi'Ugh  God  did 
 befeecb  you  by  tts  :  fVe  pray  yoii  in  CkrijTs  Jlcad,  be  ye' 
 M  ?.  reconciled 
 
1 64.  The  NEW  Covenant, 
 
 reconciled  to  God.  The  infini'elv  great  God,  fends  his 
 ambaiTadors  to  us  finners,  to  offer  a  treaty  about  peace 
 with  us,  and  to  befcech  us  to  come  into  a  covenant  of 
 peace  with  himfelF.  O  what  an  encouragement  is  this 
 unto  aWawakned  fmners ;  who  are  apt  to  be  full  of  fears, 
 whether  God  will  any  more  be  a  friend  to  them,  who 
 have  been  fuch  enemies  to  him  !  Well,  but  if  you  are 
 willing  to  enter  into  a  covenant  of  peace  with  God, 
 you  need  not  doubt  of  his  willingnefs  to  make  peace 
 with  you.  He  fends  to  you,  and  offers  to  come  to  an 
 agreement  with  you  ;  and  if  you  are  willing,  the  cove- 
 nant of  peace  between  him  and  you  dial  1  be  eftablilh- 
 ed  for  ever.— And  as  for  other  finners,  that  as  yet  are 
 under  no  concern,  about  coming  into  a  covenant  of  re- 
 conciliation with  God  ;  let  thtm  confider,  how  God 
 condefcends  to  wooe  and  befeech  them,  to  make  fuch 
 a  covenant  with  them.  Shall  the  m.oft  high  God  fc> 
 far  humble  himfelf  as  to  befeech  you  to  make  peace 
 with  him,  and  will  you  refufe  to  do  it  ?  If  you  do, 
 what  can  you  expe6l  but  that  the  Almighty  God  will 
 be  your  eternal  adverfary  ?  and  how  fearful  a  thing 
 will  it  be  to  fall  into  the  hands  of  the  living  God  ?  SucU 
 refolved  finners,  that  rejc6t  all  overtures  of  peace  with 
 God,  and  that  perfifl;  m  their  rebellions  againfl  him, 
 may  do  well  to  confider  that  tremendous  oath  of  God, 
 Deut.  xxxii.  40,  41.  For  I  life  up  my  hand  to  heaven,  and 
 fay,  I  live  for  ever  :  If  I  whet  my  glittering  fword,  and 
 mine  hand  take  hold  on  judgment,  I  'vjill  render  vengeance 
 to  mine  enemies,  and  will  reward  them  that  hate  me. 
 
 Direct,  i.  Let  us  hreak  our  league  with  fin.  We  have 
 naturally  a  love  for  fm,  and  maintain  a  covenant  of 
 friendOiip  with  it.  But  if  we  would  ever  enter  into  a 
 covenant  of  peace  with  God,  we  muft  break  this  cove- 
 ranc  of  friendthip  with  fm.  For  we  cannot  poffibly 
 be  the  friends  of  God,  and  the  friends  of  fin  too.  Who- 
 foever  is  a  friend  of  fin,  is  the  enemy  of  God.  For 
 he  fides  in  with  that  which  is  the  only  enemy  of  G06, 
 We  mud  therefore  renounce  the  fervice  of  fin,  if  we 
 would  give  up  ourfeives  to  God,  to  be  his  covenant- fer- 
 
 vants. 
 
its  Properties  and  Contentj.  16$ 
 
 vanrs.  2  Cor.  vi.  16,  17.  I  mil  be  their  God,  and  they 
 fjall  be  jny  peop'e.  l^Fherefore  come  out  from  among  ihem, 
 and  be  ye  feparate,  faith  the  Lord^  and  touch  not^  the  un- 
 clean thing,  and  I  will  receive  you.  We  mufl  live  fepa- 
 race  from  fm  and  Tinners,  holding  no  intinaate  comm-j- 
 nion  with  them,  if  we  would  have  God  receive  and 
 own  us  for  his  people,  and  becon^e  a  God  unto  us.  O 
 then,  let  us  fay  w'nh  Ephraim^  What  have  I  any  more  to 
 do  wi:h  Idols  ?  Let  us  have  no  more  to  do  with  our 
 iormer  beloved  fins.  But  let  us  repent  of  them,  and 
 watch,  and  ftrive,  and  pray  againfl  them,  crying  to  God 
 that  he  would  not  fuffer  them  to  have  any  longer  do- 
 minion over  us. 
 
 Direct.  2.  Let  us  do  all  we  canin  a  way  of  duty.  There 
 are  manv  things  that  we  can  do,  by  that  common  af- 
 fiftance,  which  God  grants  to  all,  and  wholly  denies  to 
 none  of  u?.  Thus,  we  can  ferioufly  confider  of  the  evil  of 
 fin  ;  how  hateful  it  is  to  the  holy  God,  and  how  hurtful 
 it  will  at  lift  prove  unto  us,  if  continued  in.  We  can 
 corfefs  our  fins  to  God,  in  their  multitude,  and  great- 
 nefs,  and  gggravations.  We  can  reform  many  of  our 
 evil  ways  ;  abftain  from  many  of  thofe  grofs  fins  we 
 have  been  guilty  of.  We  can  pray  daily  to  God,  for 
 pardon  of  fin,  a  participation  in  grace,  an  intereil  in 
 Chrifk  Jefus.  We  can  read  and  hear  the  word  of  God 
 with  attention,  and  ferioufiy  ponder  thereon.  We  cm 
 give  almSy  do  good  and  lliew  kindnefs  to  thofe  that 
 may  be  in  need.  Thefe  and  many  more  fuch  things,  we 
 can  do,  if  we  will.  By  our  natural  abilities,  which  God 
 has  given  to  us,  and  with  his  common  help,  we 
 may  do  much,  if  we  will,  in  order  to  our  returning  to 
 God,  and  entring  into  a  covenant  of  friendfliip  with 
 him.  Now  thefe  things  we  fhould  do  ;  and  if  we  do 
 them  net,  it  is  not  becaufe  we  cannot y  but  becaufe  W3 
 will  not,  do  them.  And  if  we  refufe  to  be  found  in 
 the  ufc  of  thofe  means,  which  it  is  in  our  power  to 
 uie,  how  juftly  may  God  caft  us  off,  and  leave  us  to 
 perifli  in  our  diftance  from  him  ?  and  how  inexcufable 
 iliall  we  be  at  the  laft,  if  we  die  without  a  covenant-in- 
 tereft  in  God  ?  M  q  Dirc^. 
 
x66  The  NEW  Covenant^ 
 
 DireB.  3.  Let  us  accept  of  Jefus  Chrijl,  as  the  only 
 mediator  of  reconciliation  between  God  and  us.  Since 
 we  are  become  Tinners^  there  is  no  poflible  tranfafting 
 with  God,  but  by  a  mediator.  Now  the  alone  mediator 
 {between  God  and  man^  is  the  Lord  Jefus  Chrid:,  i  Tim, 
 jio  5.  We  mud  therefore  receive  him  as  the  fble  me- 
 diator, hear[ily  confenting  that  he  (liouid  mediate  be- 
 tween God  and  uf,  and  bring  us  together  in  the  bond 
 of  a  covenant  of  frienddiip,  never  to  be  broken.  We 
 Ihould  plead  with  God  his  facrifice  for  the  reconciling 
 us  to  himfelf,  begging  that  it  may  be  the  atonement  for 
 our  fins.  We  Ihould  beg  of  Chrifl:  that  it  may  be  a 
 day  of  his  power,  v/herein  he  miay  make  us  truly  willing 
 to  become  the  people  of  God.  We  fiiould  put  our 
 fouls  over  into  his  hands,  crying  to  him,  and  trufting  in 
 him,  for  the  bringing  them  into  the  favour  of  God,  and 
 friendlnip  with  God.  Thus  let  us  go  to  him  as  the 
 great  peace- maker  between  God  and  us,  relying  upon 
 him  to  make  up  the  difference  between  God  and  us, 
 by  turning  av/ay  the  anger  of  God  from  us^  and  by  ta- 
 king away  the  enmity  againft  God  in  us.  [(  we  come 
 itnto  him  upon  this  errand,  he  will  in  no  wife  caft  its  out. 
 If  we  come  unto  God  by  him,  he  will  afluredlv  fave  us 
 io  the  uttermoji^  v/ith  a  compleat  and  everlafting  fal- 
 vation. 
 
 Use  3.  Of  Exhortation  to  thofe  that  are  really  inter- 
 efted  in  the  covenant  of  grace  ;  v/ith  whom  God  has  al- 
 ready made  an  everlafting  coiienant.    In  feveral  words,--- 
 
 Exhort.  I.  Admire  and  magnify  the  grace  of  God  in 
 making  fuch  a  covenant  with  you.  This  is  a  jufb  mat- 
 ter of  admiration  :  and  it  will  appear  to  be  fo,  if  we 
 corifider  thefe  following  things,  which  point  out  to 
 Us  the  properties  of  divine  grace  in  this  difpenfation 
 of   his. 
 
 I.  h\s  condejc ending  grace.  It  was  an  a6l  of  glori- 
 ous condefcenlion  in  God,  xo  make  a  covenant  with 
 innocent  Mam.  For  the  infinite  Creator,  to  bind  him- 
 felf CO  a  finiie  creature,  though   ever  fo  excellent,  is 
 
 mof: 
 
its  Properties  and  Contents.  i^^ 
 
 mofl  aflonifliing  condefcenfion.  So  high  is  God  above 
 all  creacures,  as  that  he  is  (aid  io  humble  himf elf  to  heh old 
 the  things  that  are  in  heaveHy  as  well  as  in  the  earth,  Pf^K 
 cxiii.  s6.  h  is  a  (loop  in  the  mod  high  God,  to  ta':2 
 ihe  lead  favourable  notice  of  the  gloriotis  Angels  \\\ 
 heaven.  How  condefcending  then  was  it  in  God,  nbc 
 only  to  take  a  favourable  notice  of  Adam^  who  was 
 lower  than  the  Angels  ,*  but  alfo  to  lay  himfelf  under 
 covenant-obligation  to  Adam  1  He  as  well  bound  him- 
 felf to  reward  Adams  obedience,  as  bound  Ada'.n  to 
 yield  obedience.  O  how  did  God  condefcend,  thus  to 
 treat  wuch  upright  man,  when  he  might  have  demanded 
 obedience  of  him,  without  binding  himfelf  to  rev/ard 
 it  !  And  if  it  were  condefcenGon  in  God  federally  to 
 tranfa6l  v/ith  man  in  innocencyy  how  much  more  is  it  to 
 do  fo  with  man  fince  his  apojlacy  ?  And  if  we  confider 
 (as  before  was  noted)  the  v^ay  and  manner  in  which 
 God  applies  himfelf  to  finners,  in  order  to  his  making 
 a  covenant  of  grace  with  them,  his  condefcenfion  will 
 flill  appear  more  furprizing  to  us.  He  does  not  ad- 
 drefs  himfelf  to  finners,  merely  in  a  way  o{  jVoerclgnty^ 
 ftridViy  commanding  and  requiring  them,  to  enter  into 
 covenant  with  him  ;  nor  does  he  apply  himfelf  to  them, 
 merely  in  a  way  oi  juflice  ^nd  fever ity,  threatning  them 
 with  wrath  and  dellru6tion,  if  they  refufe  to  enter  in- 
 to covenant  with  him  :  buf  he  applies  himfelf  unto 
 them  alfo  in  a  way  of  intreaty  ;  even  befecchlng  them 
 to  enter  into  a  covenant  of  peace  with  him, 
 
 2.  It  is  mofl  free  grace.  The  riches  and  freenefs 
 of  divine  grace,  are  moll  illuftrious  in  making  a  co- 
 venant of  grace  wMth  us.  This  may  be  feen  evidently 
 from  thefe  three  following  things. 
 
 (i.)  We  were  the  enemies  of  God,  with  whom  he 
 made  this  covenant.  Adam,  with  whom  God  made 
 the  firft  covenant,  was  the  friend  of  God.  He  had 
 nothing  of  enmity  againfl:  God  in  his  heart,  but  had  in 
 him  a  friendly  difpofition  towards  God.  And  yet  in 
 was  an  a6l  of  free  grace  and  favour  in  God,  to  make 
 a  covenant  with  him.      How  much  more  is  it  an  a^l 
 
 of 
 
i68  The  NEW  Covenant, 
 
 of  fovereign  grace  in  God  to  make  a  covenant  with 
 z/x,  whofe  hearts  were  full  of  enmity  againfl:  him,  and 
 "whofe  Jives  were  filled  up  with  a6ts  of  hoRiiity  againfl 
 him  ?  Glorious  grace  herein  appears.  He  might  juftly 
 have  deftroyed  us  as  his  enemies,  which  he  could  eafily 
 have  done.  But  inftead  thereof  be  becomes  reconciled 
 to  us,  and  renews  an  everlafling  covenant  of  peace 
 with  us.     O  what  grace  is  this  ! 
 
 (2.)  We  were  rebels  againfl  God,  with  whom  he 
 made  this  covenant  of  grace.  We  were  not  merely 
 God's  enemieSy  but  were  alfo  rebels  againfl  God,  which 
 aggravates  our  guilt,  and  heightens  the  difpleafure  of 
 God.  A  prince  may  be  offended  at  foreigners,  who 
 prove  enemies  to  him,  and  make  war  with  him.  But 
 when  his  own  fubje61s  rife  up  in  rebellion  againll;  him, 
 this  is  juilly  more  ofTenfive  and  provoking  co  him.  Now 
 this  was  our  cafe  with  reference  to  God.  He  was  our 
 rightful  King,  and  we  owed  fubjpclion  to  him.  For  us 
 iherefcre  to  rife  up  againfl  God,  is  to  a6l  the  part  of 
 rebels,  which  are  the  worfl  fort  of  enemies.  How 
 juflly  therefore  might  God  have  flretched  forth  his 
 hand,  againfl  fuch  rebellious  creitures,  and  have  con- 
 fumed  us  utterly  ?  Neverthelefs,  he  received  us  info 
 his  favour  and  eftabhlhed  an  everlafting  covenant  of 
 friendfnip  with  us.     O  rich  grace  ! 
 
 (3.)  God  was  firft  in  making  the  after  cf  a  covenant 
 of  iriendiliip  v/ith  us,  }ie  began  with  us,  and  not  we 
 with  him.  We  did  not  firft  move  for  a  reconciliation 
 to  God,  but  he  made  the  firfl  motion  in  this  matter. 
 'Tis  he  that  fends  the  word  of  reconciliation  to  us, 
 wherein  are  made  known  to  us  the  terms  of  reconcili- 
 ation fo  himfelf.  And  he  invites  us  to  accept  of  recon- 
 ciiiatiun  on  thofe  terms.  He  did  not  tarry  till  we  fenc 
 an  ambafiage  to  him,  defiring  conditions  of  peace.  But 
 he  fends  an  embaily  to  us,  declaring  and  cfFering  the 
 conditions  of  peace.  He  alfo  fends  his  holy  Spirit,  to 
 convince  us  of  fii)^  to  (htw  as  our  danger,  to  awaken 
 lis  out  of  our  fecurity,  to  put  us  upon  flying  to  the  great 
 incjdiator,  and  feeking  peace  wiih  God  through   him. 
 
 Had 
 
its  Properties  and  Contents.  169 
 
 Had  not  the  great  God  thus  began  with  us,  we  fnould 
 have  abode  in  our  ftate  of  diflance  from  God,  and 
 enmity  againft  God,  all  our  days.  O  the  wondrous 
 grace  of  God  ! 
 
 3.  It  is  very  diJlinguiJJmg  grace,  in  that  God  has 
 made  a  covenant  of  grace  with  us.  '1  he  fovereign 
 grace  of  God,  has  herein  made  a  marvellous  difference 
 between  us  and  others.  In  this  difpenfation  of  his, 
 he  has  mofl:  fignally  diftinguifhed  us  from  others,  and 
 extended  a  difcriminating  favour  to  us.     For, 
 
 1.  There  are  but  fe'vo,  comparatively,  that  belong  to 
 God's  vijihie  covenant  people,  'I'hofe  that  Hve  under  the 
 outward  adminiftration  of  the  covenant  of  grace,  and 
 are  the  people  of  God  by  profefllon,  are  but  hw,  com- 
 pared with  the  refl  of  mankind,  who  are  flrangerstothe 
 covenants  of  promife.  Under  the  Old  Teflament,  the 
 nation  of  the  Jews,  were  the  only  covenant-people  of 
 God,  to  whom  he  gave  his  laws,  Matures  and  judgments, 
 (PfiiL  cxlvii.  19,  20.  Rom.  ix.  4.)  and  they  were  an 
 exceeding  fmall  number,  compared  with  the  other  na- 
 tions on  the  earth.  And  though  the  covenant  of  grace, 
 in  the  external  difpenfaion  of  it,  is  far  more  extended 
 now,  than  it  was  heretofore,  and  reaches  far  and  wide 
 among  the  Gentiles,  vet  ftill  the  number  of  God's  fe- 
 derate people  is  but  fmall,  iu  comparifon  of  thofe  multi- 
 tudes of  men,  that  are  without  the  covenant  and  pro- 
 iriifes  of  God.  It  is  then  a  diftinguilliing  favour  of 
 God,  to  have  the  covenant  of  grace  revealed  and  of- 
 fered to  us,  and  to  live  under  the  adminidration  of 
 the  ordinances  and  means  of  grace.  And  on  this  ac- 
 count, the  gracious  providence  of  God,  is  to  be  adored 
 by  us. 
 
 2.  There  are  but  few  of  the  vifible  covenant-people 
 of  God,  that  are  really  and  favingly  interefted  in  the  co- 
 venant of  grace.  Many  there  be  that  partake  of  the 
 external  privileges  of  the  new  covenant.  They  enjoy 
 the  holy  word  and  worfliip  of  God  ,*  they  have  been 
 baptized,  and  admitted,  it  may  be,  to  the  holy  table  of 
 ihe  Lord.  Yet  however,  the  mofl  of  thefe,  who  par- 
 take 
 
170  The  NEW  Covenant, 
 
 take  of  the  outward  privileges  of  the  covenant,  are  not 
 partakers  of  the  faving  grace  of  the  covenant.  God 
 is  not  really  their  God,  nor  are  they  his  holy  people, 
 who  truly  love,  fear  and  obey  him.  Of  the  many  thac 
 are  called,  there  are  but  few  chofen,  Matth.  xx.  16. 
 Few  of  them  are  ordained  to  eternal  life,  few  of  them 
 dofincerely  believe  and  walk  in  the  way  that  leads  to 
 eternal  life.  Now,  if  we  are  of  the  number  of  thofe 
 few,  whom  God,  of  his  grace,  has  favingly  brought 
 into  covenant  with  himfelf,  how  diftinguilhing  is  his 
 grace  ?  He  has  not  only  diftinguiflied  us  from  them 
 that  are  not  his  vifible  people,  but  alfo  from  the  moft 
 of  them  that  are  his  vifible  people.  And  why  has  God 
 made  fuch  a  difference  between  us  and  others  ?  'Tis 
 notbecaufe  we  were  better,  or  more  worthy  than  they  ; 
 but  only  becaufe  it  pleafed  him  fo  to  do.  O  how  iliould 
 this  glorious  grace  of  God  be  admired  and  praifed  by 
 us  !--Thus  for  the  firft  Exhortation. 
 
 Exhort.  2.  To  fuch  as  are  really  interefled  in  the  co- 
 venant of  grace,  O  be  careful  to  keep  covenant  with  God. 
 This  was  the  charge  which  God  gave  to  Abraham,  Gen. 
 xvii.  9.  And  God  /aid  unto  Abraham,  Thou  fJoalt  keep  my 
 covenant.  We  (hould  fee  to  it,  that  we  comply  with 
 the  terms  of  the  covenant.  As  God  has  bound  himfelf 
 to  us,  fo  he  has  bound  us  to  himfelf.  As  there  are 
 blelTings  which  he  promifes  to  us,  fo  are  there  duties 
 which  he  requires  of  us.  And  thefe  duties  we  fliould 
 be  careful  to  perform.     Particularly, 
 
 I.  Live  a  life  of  faith  in  Jefus  Chrifl:.  This  is  the 
 great  command  of  God  under  the  gofpel-cov^enanr. 
 I  Job,  iii.  23.  And  this  is  his  commandment ^  that  we  be- 
 lieve on  the  name  cf  his  Son  Jefus  Chrifl.  Faith  in  Chrifl, 
 is  exprefly  required  throughout  the  whole  gofpel.  On 
 him  muft  our  irufl  and  dependance  be  for  life  and  fal- 
 vation,  and  on  no  other.  And  this  reliance  on  Chrifl, 
 muftbe  kept  up  by  uSy  through  the  whole  courfe  of  our 
 lives.  Such  a  life  of  faith  in  Chrifl,  was  that  which 
 the  apoflle  Paul  led  in  this  world.  Gal.  ii.  20.  The 
 life  "vchich  I  noij^  live  in  the  fiejb,  I  live  by  the  faith  of 
 
 ths 
 
iis  Properties  and  ContentSo  171 
 
 the  Son  of  God.  We  mud  daily  live  upon  Jefus  Chrift, 
 making  him  the  obj.^dt  of  our  trufl,  for  pardon  of  fin, 
 acceptance  with  God,  grace  and  flrength  to  difcharge 
 duties  and  to  overcome  temprations. 
 
 2.  Renew  repentance  for  your  fins.  Repentance  is 
 what  God  calls  for  in  the  gofpel.  Ad^.  xvii.  30.  But  now 
 God  cominandcth  all  men,  every  wberey  to  repent.  The 
 gofpel  is  full  of  fuch  commands.  This  duty  of  repen- 
 tance, is  to  be  kept  up  all  our  days.  Our  former  fins 
 fliould  be  confeffed  to  God  over  and  over  again,  and 
 our  repentance  for  them  is  to  be  renewed.  Our  fouls 
 fliould  have  them  in  remembrance,  and  be  humbled  for 
 them.  David  maintained  a  penitent  fenfe  of  the  fins 
 of  his  youth,  and  befought  God  not  to  remember  them 
 againfl:  him,  Pfal,  xxv.  7.  And  as  for  our  daily  fins  and 
 infirmities,  we  fliould  daily  mourn  over  them  and  be- 
 wail them  before  the  Lord.  The  work  of  repentance, 
 is  not  the  work  of  a  day  only  ,*  but  fliould  be  the  work 
 of  our  lives.  As  long  as  we  live  in  this  world,  we  fliall 
 have  fin  in  us,  and  fin  will  be  committed  by  us  :  and 
 therefore  as  long  as  we  live,  we  muft  be  exercifed  in 
 repentance  toward  God. 
 
 3.  Keep  up  a  courfe  of  obedience  to  God.  Thus  God 
 required  of  Abrahaniy  to  'vaalk  before  him  and  to  be  per- 
 fect, or  upright.  Gen.  xvii.  i.  that  is,  to  yield  fincere 
 obedience  to  him.  And  this  is  what  God  calls  his  co- 
 venant-people unto  under  the  gofpel.  The  fum  of 
 their  duty  is  laid  together  in  Tit.  ii.  11,  12.  The  grace 
 of  God  that  bringeth  fahation,  hath  appeared  to  all  men^ 
 teaching  us,  that  denying  ungodlinefs  and  worldly  lufis,  we 
 fhoiild  live  foberly,  righteoujly  and  godly  in  this  prefenP 
 world.     Wherefore, 
 
 I.  Live  /oZ'^r/y.-— Be  temperate  and  moderate,  in  the 
 ufe  of  the  good  things  of  this  world.  Beware  of  ex- 
 cefs  in  meats  and  drinks,  fo  as  to  indifpofe  and  unfit 
 for  the  duties  of  your  general  or  particular  callings. 
 In  this  cafe,  let  your  moderation  be  known  to  all  men."— 
 Learn  to  govern  the  pafTions  well,  and  p^Jfefs  your  veffels 
 in  fiinflificalion  and  honour. 
 
 2.  Live 
 
17^  I'f^s  NEW  Covenant, 
 
 2.  Live  righteouJly.^^-'Do  juflice  to  all  men.  Be  ho- 
 neft  in  all  your  dealings  wich  others ;  doing  to  them  as 
 you  'mould  they  Pmild  do  to  you. —  Defrdud  and  wrong  no 
 man  ,•  and  if  you  have  fo  done,  fee  that  you  make  re- 
 ftitution,  or  elfe  your  unrighteoufnefs  abideth  on  you. 
 And  always  fpeak  the  truth. 
 
 3.  Live  godlily.  Endeavour  to  carry  it  towards  God 
 as  you  ought  to  do  ,•  difcharging  all  duties  of  religious 
 worfliip,  which  he  calls  you  unto.  Pray  daily  to  him 
 in  lecrec,  as  well  as  in  the  family.  Read  and  meditate 
 on  his  holy  word.  Confcientioufly  attend  on  all  the 
 ordinances  and  inditutions  of  the  Lord.  Reverence 
 his  fandtuary,  and  fandify  his  fabbath,  and  his  name. 
 
 Thefe  are  the  duties  owing  to  ourfelves,  to  our  neigh- 
 bours, and  to  our  God  ;  which  we  mufl:  be  careful  to 
 do,  if  we  would  prove  ourfelves  fuch  as  keep  covenant 
 with  God. —Now  the  duties  of  both  the  tables  of  the 
 law  mud  be  performed  in  the  name  of  Chrifi  ;  done  in 
 faith.  Our  obedience  mufl:  be  the  obedience  of  faith. 
 And  we  mufl  yield  univerfal  obedience  to  God  ;  hav- 
 ing refpeSt  to  all  his  commandments.  And  in  fuch  obe- 
 dience we  mud  be  concerned  to  perfevere,  to  the  end 
 of  our  days.  U  we  are  not  condant  in  our  obedience 
 to  God,  we  are  not  Jiedfaji  in  his  covenant. 
 
 Use  4.  0[  Copfolation  10  2l]\  that  are  really  interefled 
 m  the  covenant  of  grace,  and  keep  covenant  with  God. 
 Thofe  that  have  heartily  confented  to  take  God  for 
 their  God  in  Chrid,  and  to  give  up  themfelves  to  God 
 to  be  his  fcrvants,  and  Co  have  entred  into  covenant 
 with  God  through  Jefus  Chrid,  have  abundant  ground 
 of  comfort.  They  may  from  the  covenant  of  grace 
 gather  confolation,  and  this  in  every  condition. 
 
 I.  Tc  may  comfort  rhem  under  a  fcnfc  of  Jinfulne/s. 
 The  fird  covenant  afforded  not  the  lead  confolation 
 in  cafe  of  fin.  The  lead  fin  brought  under  the  curfe 
 of  that  covenant,  and  doom'd  man  to  death.  It  gave 
 no  call  to  repentance,  nor  promlfii  of  pardon.  But  now, 
 ihe  covenant  of  grace,  as  it  contains  precepts  requiring 
 
 our 
 
its  Properties  and  Contents.  173 
 
 cur  faith  and  repentance,  fo  it  contains  promifes  of 
 forgivenefs  to  the  penitent,  that  fly  for  refuge  to  Jefus 
 Chrill,  the  great  facrifice  for  fin.  This  is  one  article  in 
 ihe  covenant,  Heb.  viii.  12.  /  will  be  merdful  to  then 
 tmri^hteoufnefs,  and  their  fins  and  iniquities  ixtill  I  remem- 
 ber no  more.  God  covenants  with  us  as  a  merciful  and 
 fin-pardoning  God.  If  therefore  we  penitently  bewail 
 cur  fins,  and  betake  ourfelves  to  the  mercy  of  God, 
 through  the  precious  blood  of  Jefus  Chrill,  for  pardon, 
 we  iliall  afTuredly  obtain  pardon.  This  fliould  comforc 
 us  under  the  fenfe  of  our  many  failings.  Indeed,  this 
 {hould  not  make  us  more  bold  to  fin,  or  lefs  affedled 
 for  our  fins  ;  but  it  (hould  keep  us  from  finking  dif- 
 couragements  under  the  fenfe  of  our  lamented  fin- 
 fulnefs. 
 
 2.  Under  affli^ions.  Thofe  that  are  interefled  ia 
 the  covenant  of  grace,  are  not  exempted  from  afflic- 
 tions. But  the  covenant  of  grace,  adminillers  abun- 
 dant confolation  to  them  under  their  affli6lions.  ^  God 
 has  in  that  covenant,  made  fuch  promifes  relating  to 
 the  afflidlions  of  his  people,  as  may  exceedingly  com- 
 fort them  in  all  their  affii6tions.  He  has  promifed,  there- 
 by to  purge  them  and  takeaway  their  iniquity,  Ifai.  xxvii. 
 9.  He  has  promifed,  thereby  to  make  them  partakers  cf 
 his  kolmefs,  lieb.  xii.  10.  lie  has  promifed,  that  all  of 
 them  fJjall  work  together  for  their  eternal  good,  Rom.  viii. 
 28.  Now  fuch  fandfified  affliftions,  are  indeed  greac 
 mercies,  and  the  event  will  clearly  prove  them  to  be 
 fo.  And  therefore  God  makes  the  chaining  his  peo- 
 ple an  evidence  of  his  love  to  them.  Rev,  iii.  19.  fVhen 
 I  love,  I  rebuke  and  chajien.  Yea,  he  makes  chaftnir  gs, 
 rather  a  part  of  his  promifes,  than  of  his  threatnings. 
 PJaL  Ixxxix.  32.  /  will  vifit  their  tranfgrcffions  with  the  rod, 
 and  their  iniquity  with  flripes  ;  not  to  do  them  hurt,  but 
 to  do  them  good,  as  a  point  of  covenant-faithfulcefs. 
 So  that  the  covenant  of  grace,  turns  the  curfe  of  the 
 covenant,  as  to  the  afBi61ive  part  of  it,  into  a  bleffing 
 10  believers. 
 
 3.  Under 
 
1 74  The  NEW  Covenant, 
 
 3.  Under  temptations  from  Satan.  The  covennnt  of 
 grace  does  not  exempt:  from  ternpcacion,  any  more  than 
 the  covenant  of  works.  Adam  under  that  covenant 
 might  be  tempred,  and  was  tempted.  So  believers  un- 
 der the  new  covenant  may  be,  yea,  (hall  be,  tempred. 
 But  then  this  is  their  comfort,  no  temptations  lliall  pre- 
 vail  againfl  them,  fo  as  to  deprive  them  of  the  blef- 
 fednefs  made  over  in  the  covenant  of  grace.  The 
 temptations  of  fatan  did  fucceed,  to  the  utter  overthrow 
 of  Adam,  and  the  cutting  him  off  from  that  life  pro- 
 mifed  in  the  firfl  covenant.  But  his  temptations  Ihall 
 not  have  the  like  effeft  upon  believers,  under  the  cove- 
 I] ant  of  grace.  The  gates  of  hell  fhall  never  prevail  agalnft 
 them.  Their  covenant- God^  who  is  on  their  ^id^,  is 
 ftronger  than  that  roaring  lion,  who  feeks  to  devour 
 them.  He  is  wifer  than  that  old  fer pent ^  who  feeks 
 to  deceive  and  feduce  them.  He  is  more  watchful 
 over  them,  than  their  adverfary  the  devil  is  watchful 
 againfl  them.  God  therefore  will  preferve  them  from 
 the  power,  fubtlety,  and  malice  of  fatan.  He  will  give 
 to  them  a  fufficiency  of  grace,  whereby  they  fhall  be 
 be  enabled  to  refifl:  fatan's  temptations.  2  Cor.  xii.  9. 
 Yea,  God  will  'ere  long  give  them  compleat  viclorv 
 over  fatan.  Rom.  xvi.  20.  The  God  of  peace  pjall  bruife 
 fatan  under  'your  feet  fhortly.-An  the  day  of  judgment, 
 which  haflneth  apace,  and  will  come  fhortly,  Satan 
 ihall  be  utterly  cruilied  under  their  feet  for  evermore. 
 Then  they  (liall  trium.ph  over  him,  as  being  eternally 
 got  out  of  the  reach  of  all  his  temptations. 
 
 4.  Under  the  forethoughts  of  death.  The  covenanc 
 of  grace,  does  not  exempt  believers  from  the  (Iroke 
 of  death ;  but  die  they  may,  yea,  die  they  mufi:.  It  is  ap- 
 pointed to  them  once  to  die,  Heb.  ix.  27.  Yet  this  may  com- 
 fort them,  death  {hall  not  break  the  covenant  between 
 God  and  them.  It  is  an  everlafting  covenant,  which  ihall 
 ftand  firm  till  death,  and  after  death,  through  all  eter- 
 nity. After  the  death  of  Abrahamy  Ifaac  and  Jacdliy 
 God  declared  himfelf  to  be  their  God.  Ey.od.  iii.  6. 
 God  faid  unto  Mofes,  I a?n  the  God  of  Abraham,  the  God 
 
 cf 
 
its  Properties  and  Contents.  175 
 
 of  Ifaac,  and  the  God  of  Jacob.  Death  did  not  difanul 
 the  covenant  between  God  and  them.  Though  they 
 were  dead,  yet  the  covenant  with  them  ftiil  lived. 
 0:her  covenants,  as  between  king  and  fubjedls,  husband 
 and  wife,  mader  and  fervants,  are  made  void  by  death. 
 Bat  the  covenant  between  God  and  his  people  cannoc 
 be  deflroyed  by  death.  Nor  does  death  deprive  them, 
 of  the  great  and  precious  bleffings,  of  the  covenant  of 
 grace.  Nay,  it  hands  them  over  to  the  more  full  en- 
 joyment of  them,  as  to  their  fouls.  For  at  death  their 
 fpirits  depart  and  go  to  be  ^joith  Cbrijl  in  heaven,  'U)hich  is 
 belter  than  to  abide  here.  Fhil.  i.  23.  There  they  are 
 made  perfedly  blefled  in  the  full  and  immediate  enjoy- 
 ment of  God.  They  are  as  happy  as  they  can  be  in 
 their  feparate  eftate.  And  as  for  their  bodies^  death  to 
 them  is  but  a  Jleeping  in  Cbrijl,  i  ThefT.  iv.  14.  'Tis 
 bur  a  rejling  in  their  graves,  Ifa.  li.  2.  And  ere  it  be  long 
 Jefus  Chrilt  will  come  and  awake  them  out  of  their 
 lleep,  and  make  them  ever-living  and  mofl:  glorious  bo- 
 dies. And  then  (hall  they  triumph  over  death,  and 
 fay,  O  death  !  where  is  thy  fling  ?  0  grave  !  where  i: 
 thy  vi^ory  ?  i  Cor.  xv.  ^^.  So  that  death  is  gain  to  them 
 that  are  interelled  in  the  covenant  of  grace.  And 
 therefore  it  is  mentioned  as  one  of  the  things  which  is 
 the  believer's,  i  Cor.iu.  22.  Death  is  yours.  It  is  for 
 their  advantage,  it  is  their  friend.  I'or  them  to  die,  is 
 a  great  mercy  to  them.  Believers  therefore  have  no 
 caufe  10  fear  any  evif,  when  they  pafs  through  the  valley 
 of  the  fbadow  of  death.  The  covenant  of  grace  gives 
 them  all  manner  of  fecurity  againfl  any  harm  by  death ; 
 cay,  afiures  them  of  greateft  benefit  by  it. 
 
 When  you  come  to  the  table  of  the  Lord  (the  next 
 Lord's-dav)  there  you  will  be  invited  to  behold  the  wf- 
 diator  of  the  new  Covenant,  dying  for  you,  that  he  might 
 take  out  the  fling  of  death,  left  it  iliould  hurt  you  ; 
 that  he  might  fandify  death,  and  make  it  a  blelTing  to 
 you  ;  that  he  might  overcome  death,  in  order  to  your 
 gaining  vi6lory  over  ir.  You  will  alfo  come  to  tha: 
 ordinance  as  a  feal  of  the  covenant  of  grace,  to  afTure 
 
 vou 
 
176  The  NEW  Covenant, 
 
 you  of  all  the  e^ern-il  mercy  of  that  everlafling  cove- 
 nant. O  then  dra-vo  healing  and  refrelliing  v^aters  out  of 
 the  wells  of  fahation.  Make  ferious  preparation  for  this 
 ordinance,  and  give  holy  attendance  on  it.  Then  may 
 you  hope,  that  God  vvili  there  pit  joy  and  gladnefs  into 
 your  hearts,  which  will  ferve  to  carry  you  through  all 
 the  troubles  of  this  life,  and  at  lad  through  death  itfelf, 
 and  which  then  fliall  terminate  in  fu kefs  of  joy  and 
 rivers  rf  pleafures  for  evermore. 
 
 DocT.  II.  God  beftows  fure  mercies,  on  all  them 
 that  are  interefted  in  the  covenant  of  grace.  —  Thofe 
 with  whom  God  makes  an  everlafling  covenant,  he 
 confers  upon  them  the  fure  mercies  promifed  to  David, 
 and  purchafed  by  ^efus  Chrijt,  of  whom  David  was 
 a  type. 
 
 Queft.  I.  M^hat  are  the  mercies,  which  God  beftows 
 oil  them  that  are  interelled  in  the  covenant  of  grace  ? 
 
 Anfw.  Spiritual  and  eternal  mercies.  Not  merely 
 temporal  mercies,  which  are  only  common  mercies, 
 that  others  partake  of  as  well  as  they,  and  oftentimes 
 in  greater  abundance  than  they  do  ;  but  fpecial  and  fa- 
 ving  mercies,  which  are  peculiar  unto  them  that  are  re- 
 ally in  covenant  with  God.  Now  thefe  mercies  are 
 manifold.  Mercies  are  fp^kcn  o^,  in  the  plural  number, 
 10  denote  the  variety  of  ihem.  Such  as  thefe  fol- 
 lowing— 
 
 I.  Pardon  of  all  their  fins.  This  is  one  of  the  mer- 
 cies of  the  covenant,  promifed  to  them.,  and  befbowed 
 upon  them.  Thus  v^e  read,  Heb.  viii.  12.  1  ij^ill  be 
 merciful  to  their  unrighteoujnefsy  and  their  fins  and  their 
 iniquities  mil  1  remember  no  more.  Here  is  a  promife  of 
 full  and  everlafting  pardon  of  fin.  Full  pardon,  for 
 God  will  be  merciful  to  their  unrighteoujnefs,  their  fins 
 and  their  iniquities,  which  comprehend  all  the  forts 
 and  degrees  of  fin,  they  have  been  guilty  of,  how  ag- 
 gravated foever.  They  lliall  all  be  pardoned,  not  one 
 unpardoned.  And  as  the  pardon  is  full,  fo  it  is  ever- 
 lafting,  God  will  remember  their  fins  and  iniquities  no 
 
 mots 
 
its  P  R  b  p  E  R  1 1  £  s  and  C  o  Nj  e  N  t  s.  177 
 
 more  for  ever,  fo  as  to  impute  their  fins  to  them,  or 
 bring  chem  ifuo  condemnaricn  for  chcm.  This  is  one 
 of  the  choice  bleflings  v/hich  God*s  covenant-people 
 are  m^ide  to  partake  of.  And  how  great  a  mercy  this 
 is,  we  have  Z).rj/\/ bearing  his  teflimonv-—iya/.  xxxii, 
 1,2.  Blrjfed  is  ths  man  'U)kofe  tranfgrejjinn  is  forgiven, 
 ivhufe  Jin  is  coveted.  BleJJed  is  the  man,  to  ivhom  the  Lord 
 imputeth  not  iniquity, 
 
 2.  /Adoption  of  Jons,  This  is  another  of  the  mercies 
 promifed  and  granted  to  God's  covenant-people.  2  Cor, 
 vi.  18  I  mil  be  a  father  unto  youy  and  ye  [hall  be  my 
 fms  and  daughters y  faith  the  Lord  Almighty,  They  (land 
 in  relation  to  God  as  his  children,  partaking  in  the  glo- 
 rious dignity  of  fonfliip  to  God,  This  is  a  mofh  won- 
 derful mercy  and  favour,  that  we  who  were  by  nature 
 children  of  wrath,  children  of  the  devil,  and  childrea 
 of  difobedience,  ihnuld  be  made  the  children  ofGodo 
 The  apollle  John  fpeaks  of  this  as  a  mofl:  excellent 
 privilege,  and  a  fruit  of  the  aftonifning  love  of  God, 
 I  Job.  iii.  I.  BchnhU  I'ohnt  manner  of  love  the  Father  hath 
 bejlo'joed  upon  us,  that  ixie  fboiild  be  called  the  fons  of  God! 
 No  relation  to  the  greatefl  perfons  on  earth,  is  fo  hi^^h, 
 and  honourable,  and  bcnedcial,  as  this  relation  of  Tons 
 to  God. 
 
 3.  Saving  knovolcdge  of  God,  Tliis  is  another  mercy 
 promifed  to,  and  bellowed  upon,  allthat  are  really  in- 
 tereRed  in  the  covenant  of  grrjce.  Heb.  viii.  Ii.  They 
 floall  not  teach  every  man  bis  neighbour,  and  every  man  bis 
 brother,  faying.  Know  the  Lord:  for  all  /hall  know  me,  from 
 the  leajt  to  the  greatejt.  It  is  not  a  knowledge  of  God 
 merely  humane,  fuch  as  one  man  may  teach  another  ; 
 but  a  divine  knowledge;^  fujh  as  God  himfelf  will  teach 
 them.  He  will  inlighten  their  rhinds,  open  their  un- 
 derftandings,  and  give  them  a  faving  knowledge  of  him- 
 felf :  Such  a  knowledge  ot  himfelf,  as  111  ill  humble  and 
 ab.ife  them  before  God,  as  fhail  drdw  forrh  their  love 
 to  God,  as  (liall  be  obedienri  il  and  fruitful  in  every 
 good  Vv^ork,  as  fhall  at  laft  iffue  in  the  lull  and  erernal 
 Yifun  of  God  and  Chrift  in  slory.  .   . 
 
 N  4.  Rencv/in^ 
 
i"^^  'I Be  NEW  Covenant, 
 
 4.  Renemng  and  JanEtifylng  grace.  This  is  another 
 mercy  promifed,  and  bellowed  on  Go(i''s  covenant-peo- 
 ple. Ezek.  XXX vi.  25,  26.  Then  will  I  Jpr'inkk  ckan  wai- 
 ter upon  you,  and  ys  fljall  be  ckan  :  from  all  your  filthinefs^ 
 and  from  all  your  idols  will  I  cleanfs  you.  A  new  heart 
 alfo  will  I  give  unto  ycu.,  and  a  new  fpirit  will  I  put  within 
 you.  God  wil]  purify  them  from  ail  iheir  fpiriLual  polluti- 
 ons, fubdue  all  their  corruptions;,  put  a  new  principle 
 of  grace  into  them,  whereby  they  fliall  be  made  to 
 live  to  God,  in  newnefs  of  life.  Their  underflanding, 
 will,  and  affe61ions  fliall  be  renewed,  fo  as  thac  they 
 lliall  become  neiv  creatures.  They  fliall  no  more  be  the 
 fame  creatures  that  they  were  before,  but  quire  othc/ 
 creatures.  They  fliall  have  nezv  thoughts,  holy,  fpiri- 
 lual,  heavenly  thoughts  :  new  willsy  to  will  the  things 
 that  pleafe  God,  and  that  are  conformed  ro  the  will  of 
 God  :  new  defires,  after  righteoufnefs,  grace,  God^^ 
 Chrifl:,  and  the  kingdom  of  heaven  :  new  delights,  de- 
 lighting in  God,  and  in  his  word,  and  ordinances,  and 
 people  :  new  griefsy  grieving  for  their  own  fins,  and 
 the  flns  of  others  :  nevj  ends,  aiming  at  the  glory  of 
 God  in  Chrifl:,  the  falvation  of  their  own  fouls,  and 
 the  good  of  others.  Thus  all  old  things  are  done  away 
 in  them,  and  every  thing  is  become  new.  ' 
 
 5.  Perfeverance  in  grace  to  the  end,  'i'his  is  another 
 mercy  promifed  to  and  beflowed  upon  God's  covenant- 
 people.  Jer.  xxxii.  40.  /  will  make  an  everlafling  cove- 
 'natt  with  them,  that  I  will  not  turn  away  from  them  to  do' 
 them  good:  but  I  will  put  my  fear  in  their  hearts,  that  they 
 fhall  not  depart  away  from  me.  They  fl^iall  not  wholly 
 and  finally  depart  away  from  God,  and  fall  away  from 
 that  flate  of  grace  and  favour  with  God,  which  they 
 are  brought  into.  Jdani  might,  and  did,  fall  from  his 
 flate  of  primitive  holinefs  ,*  but  believers  fliall  never 
 fall  from  that  ftate  of  holinefs  which  they  are  reflored 
 unto.  They  may  fall  from  fome  degrees  of  grace  re- 
 ceived, but  not  from  all  grace.  They  fliall  never  re- 
 turn again,  out  of  a  flate  of  grace,  into  a  flate  and  way 
 ©f  fin.     They  may  fall  into  fins,  great  and  fcandalous 
 
 flns  y 
 
hs  Properties  and  Contents.  175 
 
 ilns  ;  but  they  (hall  not  lie  in  them  impenitently,  and 
 goon  in  them  cuftomarily  and  finally.  No^  God  will 
 bring  them  to  repentance  and  reformation,  that  they 
 pendi  nor.  in  the  covenant  of  grace,  the  believers 
 prefervarion  in  grace,  is  every  way  fecured,  They 
 ihill  be  preferved  by  the  power  of  God  unto  fahation^ 
 I  Pet.  i,  5.  The  divine  po',ver  is  engaged  for  their 
 prcfervation,  and  nothing  iliall  be  able  to  defeat  Qm- 
 nipocency. --- Jefiis  Chrift  continually  intercedes  fjr 
 tficir  prefer va[ ion  in  holinefs;,  throu^^^h  this  evil  and 
 tempting  wr;rld.  Job.  xvii.  jj.  /  pray  not^  that  thou 
 fiiuldejt  take  them  out  of  the  worlds  but  that  thou  jhouldejl 
 keep  them  from  the  evil.  And  Cwcq  he  ever  lives  to 
 make  interceilion  for  them,  they  iliall  be  faved  to  the 
 iit:crmoft,  Heb.  vii.  25.  His  interceilion  for  them  is 
 ^Kvavs  prevalent  with  God,  and  cannot  poffibly  fail  of 
 fijcccfs.     God  akjinys  hears  him  in  his  requefts. 
 
 6.  Eternal  life,  'i  his  is  another  thing  promifed,  and 
 that  (liall  be  granted,  to  them  that  are  interefted  in 
 the  covenant  of  grace.  This  eternal  life  is  made  over 
 Co  them  by  divine  promife.  i  Job.  ii.  25.  This  is 
 the  promife  that  he  hath  promifed  us,  even  eternal  life.  And 
 the  God  who  has  made  this  promife  to  them,  is  a  God 
 that  cannot  lie.  Tit.  i.  2.  In  hope  of  eternal  life,  ivhich 
 God  that  cannot  lie,  hath  promifed.  They  can  therefore 
 no  more  mifs  of  eternal  life,  than  God  can  failof  bein^ 
 the  God  of  truth.  God  may  as  foon  lie,  as  they  fall 
 (here  of  glorv.  Eternal  life  is  theirs  now  by  fure  pro- 
 mife, and  it  (hall  ere  lons^  be  theirs  by  a61ual  enjoy- 
 ment. And  therefore  Jefus  Chrifl-,  in  whom  all  the 
 promift'S  of  God  are  vea,  and  amen,  has  faid,  that  hs 
 mil  give  them  eternal  ///V,  and  that  they  (hall  never  perijb^ 
 nor  floall  any  be  able  to  pluck  them  out  of  his  hands.  Jon. 
 X.  28. ---Thus  for  the  firft  thing,  Ciev/ing  what  arc 
 covanant-mercies. 
 
 Quell.  2.  f*/hy  are  thefe  covenaat-bledlngs  called 
 mercies  1 
 
 Arfiv.  Becaufe  ihey  flow  from  the  pure  mercy  of  God. 
 
 The  new  covenant  is  a  covenant  of^race  and  uiercyi 
 
 N  r  The 
 
ito  The  NEv/  Covenant, 
 
 The  firfl  covenantj  was  a  covenant  of  juflice.  Mali 
 was,  in  that  covenant,  to  earn  life  by  his  own  work?. 
 If  he  had  perfe6>]y  and  perpetually  obeyed  God,  life 
 had  been  due  to  him  as  a  debt.  Rom.  iv.  4.  Now  to 
 him  that  "toorketb,  is  the  reward  not  reckoned  of  grace,  bat 
 of  debt.  Whereas  now  under  the  fecond  covenant, 
 all  the  bleilings  of  grace  and  glory,  are  conferred  on 
 men,  in  a  way  of  free  and  rich  mercy.  And  this  is 
 implied  in  their  being  called  mercies.  For  this  fuppofes 
 ihefe  two  things^  viz. 
 
 1.  That  the  fubje61s  of  thefe  blcflings  do  (land  in 
 need  of  divine  mercy.  The  object  of  mercy,  is  a  crea- 
 ture in  mifery.  .  Thiis  all  men,  by  the  breach  of  the 
 iiril:  covenant,  are  brought  into  a  mod  miferable  con- 
 dition. Sin  has  plunged  them  into  the  depths  of  woq 
 and  mifery.  And  in  this  date,  they  are  no  ways  able 
 to  help  themfelve?.  They  cannor^  by  any  power  of 
 their  own,  deliver  themfelves  out  of  their  deplorable 
 condition.  Nor  is  there  any  help  for  them  to  be  had 
 from  any,  or  all,  meer  creatures.  None  of  them  all, 
 can  deliver  the  fouls  of  Tinners,  out  of  their  unhappy 
 and  doleful  circumftances.  If  therefore  thev  obtain 
 any  relief,  it  mud  be  from  the  pure  mercy  of  God.  If 
 his  eye  do  not  pity  them,  and.  his  h.^nd  help  them,  they 
 inuft  lie  and  die  in  their  mifery.  Believers  therefore 
 irjuft  fay,  as  in  Lam.  iii.  22.  It  is  (f  the  Lord^s  mercies,, 
 that  we  are  not  confumed^  even  hecaife  his  compnjfions  fail 
 not, 
 
 2.  That  the  fubje61s  of  thefe  bleflings  are  undefcrv- 
 ing  creatures.  The  fubje61s  of  mercv,  are  fuch  as  have 
 no  merit.  For  mercy  excludes  all  merit  of  good. 
 Thofe  then  that  are  made  partakers  of  the  bleflings  of 
 the  covenant  of  grace,  are  unworthy  of  thofe  bleflings. 
 Yea,  they  are  not  only  undeferving  creatures,  but  ill- 
 deferving  creatures.  They  deferve  to  have  all  evils 
 jnfliiSled  upon  them,  infteadof  good  things.  They  were 
 fo  far  from  being  lovely,  that  they  were  in  themfelves 
 mod  loathfome,  fuch  whom  God  might  mod  judly  have 
 abhorred  fcr  ever.     Whatever  bleflings  therefore  God 
 
 bedow^ 
 
iis  Properties  and  Contents.  igi 
 
 bellows  on  them,  are  mercies ;  the  fruits  and  effe£ls  of 
 abundant  mercy  and  grace^  Epb.  ii.  4, — p. 
 
 Qijefl.  3.  In  what  refpe^s  are  covenant-mercies  faid 
 to  be  Jure  mercies  ^ 
 
 Jnjw.  I.  In  refpedt  of  the  fare  purpofe  of  God  to 
 beftovv  them.  Thefe  covenant-mercies  are  what  God 
 has  fully  purpofed  in  himfelf,  to  make  all  thofe  parta- 
 kers of,  who  are  in  covenant  with  him.  This  is  the 
 eternal  counfel  and  decree  of  God,  to  poilefs  them  of 
 all  fpiritual  and  eterna!  blefllngs.  And  this  decree  of 
 God  is  firm  and  immutable.  Heb.  vi.  17.  Wherefore  God 
 willing  more  abundantly  to  [hew  unto  the  heirs  of  the  pro- 
 mifcy  the  immutability  of  his  CQunfel,  confirmed  itby  an  oa^b. 
 Unchangeahlenefs,  is  one  property  of  the  counfel  and 
 purpofe  of  God,  to  confer  the  bleffings  of  the  cove- 
 nant, on  the  heirs  of  the  promife.  In  this  matter  God 
 is  of  one  mind,  and  changeth  nor.  His  purpofe  of  mer- 
 cy (hall  never  be  alter'd,  but  (land  for  ever.  2  Tim, 
 ii.  19.  The  foundation  of  God  ftandetb  fare.  As  fure 
 then  as  is  the  decree  of  God,  ^o  fure  are  the  mercies 
 of  the  covenant,  to  all  that  are  intereded  in  the  cove- 
 nant of  grace.   ■ 
 
 Anfvo.  2.  In  refpefl  of  Chrift's  fure  pur  chafe  of  thefe 
 mercies  for  them.  Jefus  Chrifl:  has  made  a  full  pur- 
 chafe  of  all  covenant-mercies  for  his  people.  He  gave 
 himfelf  aranfom  for  them,  and  (lied  his  mofc  precious 
 blood  for  them,  and  thereby  has  obtained  eternal  redemp- 
 tion for  them,  Heb.  ix.  12.  He  has  paid  down  a  fuf- 
 ncient  price,  to  procure  all  fpiritual  and  eternal  blefiings 
 for  them.  He  has  mofh  dearly  bought  them,  by  a  price 
 of  infinite  value.  And  in  this  refpe6l  he  has  made  fal- 
 vation  fure  to  believers.  They  can  no  more  mifs 
 of  falvation,  than  the  merits  of  Chrifl:  can  fail  of  com- 
 pleat  purchafing  it.  The  furetyfliip-righteoufnefs  of 
 Jefus  Chrifl-,  wrought  out  for  them,  and  imputed  to 
 rhem,  gives  them  a  fure  title  to  all  the  mercies  of  the 
 everlaflting  covenant. 
 
 ^w/iu.  3.  In  refpe6l  of  the  believers  fure  and  certain 
 enjoyment  of  them.     They  are  fuce,  becaufe  they  are 
 
 tnade 
 
^2.2  The  i^Ew  Covenant, 
 
 made  fure  to  them  that  are  in  covenant  with  God.  Be- 
 lievers have  given  to  them  many  of  thefe  mercies  in 
 this  prefenc  Jife  ;  and  they  arcfometmies/wr^  that  they 
 are  ^oi^t^^cd  of  them.  They  knonx^  that  their  iins  are 
 pardoned,  that  their  natures  are  fantlified,  that  they 
 are  burn  of  God,  and  are  the  children  of  promife.---- 
 And^  they  are  alfo  fometimes  allured  of  the  eternal 
 bJeilings  of  the  kingdom  of  heaven  after  this  Iife.-.Buc 
 alihough  they  have  not  a  fa'isfying  full  aiTurance,  of 
 their  being  m  a  ftate  of  grace  now,  and  o[  their  ftate 
 of  glory  hereafter,  vet  the  thing  h  in  iifelf  fure 
 and  certain.  They  are  now  in  a  Rate  of  grace,  though 
 chey  may  not  afHircdly  know  it  ;  and  they  (hall  here^ 
 after  be  in  a  flate  of  glory,  though  they  may  not  be 
 mider  an  unwavering  affurance  of  it  for  the  prefent. 
 The  fpirirual  bleflings  which  they  are  now  pofltfTed  of, 
 they  fiia]]  alTuredly  abide  in  the  pofBTion  of;  and  never 
 be  deprived  of.  "The  eternal  bleilings  which  they  de- 
 fire  and  feek  afier,  they  fliall  mod  aHuredlv  come  to 
 the  full  enjoyment  of  ihem  for  ever.  All' is  fure  to 
 ^hem,  though  they  may  not  think  fo.  And  when  they 
 iliall  be  brought  to  heaven,  they  fiiall  afluredly  know, 
 rnat  the  glories  of  that  kingdom^  will  be  fure  to  them 
 lor  evefo 
 
 Application. 
 
 Use  r.  We  hence  fee,  that  thofe  who  are  mtercjfed 
 'in^  the  ctver.ant  rf  grace,  are  of  all  men  the  mojl  happy. 
 .ixone  are  in  fo  bltfled  a  condition,  none  partake  of 
 fiich  mercies,  as  they.  The  men  of  this  world  do  enjoy 
 many  mercies;  but  not  fuch  mercies  8S  believers  do, 
 Ti:e  mercies  which  worldly  men  pirtake  of,  are  only 
 outward,  common  mercies,  rhegood  things  of  this  world. 
 But  ail  thejti  mercies  are  of  a  perilling  nature,  and  of 
 uncertain  concinu:jr5ce.  Thtv  are  nor.  fure  and  ever- 
 Iq/iingmtrcks.  Msn  are  not^  fure  of  the  enioy ment  cf 
 Ihem  for  any  rime,  'i'hey  are  not-fure,  that"  they  (liall 
 abiG£  in  thepofFeiTIon  of  them  one  day  or  hour.  And 
 Uiey  may  be  fure,  ihac  vVhen  death  comes,  they  (laall 
 
 be' 
 
us  Properties  and  Contents.  it% 
 
 be  flrip*d  of  ihem  all  for  ever.  But  nou',  the  mercies 
 wiiich  believers  partake  of,  and  which  are  made  over 
 to  them^  are  furc  mercies,  'i'hey  are  mercies,  that  can- 
 not bti  taken  away  from  them,  that  death  itfelf  cannot 
 deprive  them  of.'  When  they  die.  they  carry  with 
 them  the  mercies  they  are  owners  of,  and  go  to  take 
 polTcillon  of  the  much  better  and  greater  mercies,  than 
 are  referved  in  heaven  for  them.  O  then,  how  much 
 does  the  blefffdnefs  of  God's  covenant-people  outbid 
 the  Teeming  felicity  of  all  the  men  in  the  world  !  Thougli 
 worldlings  may  think  themfclves  the  moft  happy  men, 
 yet  they  are  miferable  men,  compared  with  them  that 
 have  a  covenant-incereft  in  God.  FJal.  cxiiv.  15* 
 Ha^py  is  that  people ^  whofe  God  is  the  Lord* 
 
 Use  2.  Are  believers  interefted  in  fure  mercies  ? 
 This  then  calls  upon  ihem  to  be  in  the  pra6tice  of 
 fcveral  duties. 
 
 1.  Be  exceeding  thankful  to  God,  for  your  interefl  in 
 fuch  fure  mercies.  Outward,  common  mercies,  do  bind 
 men  unto  thankfulnefs  to  God.  How  much  more  do 
 the  fpecial  and  faving  mercies  of  God,  oblige  us  to  moft 
 hearty  thankfgivings  to  God  ?  Thefe  fure  mercies  of 
 the  Covenant,  are  of  all  mercies  the  bejl:^  and  therefore 
 do  mofl  of  all  engage  unto  thankful  praifes  to  God, 
 O  then  blefs  and  praife  God  for  thefe  uncommon  favours 
 of  a  covenant-God.  How  does  D^wifummon  all  the 
 powers  of  his  foul,  to  blefs  God  on  the  account  of  fuch 
 mercies  ?  Pfal.  ciii.  i,--'-4-  ^^0^^  ^^s  Lord,  0  my  foul : 
 and  all  that  is  mthin  me,  blefs  bis  holy  name.  Blefs  the 
 Lord,  O  my  foul  ;  and  forget  72ot  all  his  benefits  :  who 
 forgiveth  all  thine  iniquities  ;  who  healetb  all  thy  difeafes  ; 
 who  redeemcth  thy  life  from  defiru6lion  ;  who  crowneth  thee 
 with  loving  kindncfs  and  tender  mercies.  Thus  let  your 
 fouls  alfo  be  thankful,  and  blefs  the  Lord. 
 
 2.  Reft  fati  s fed  in  your  condition,  whatever  it  be.  You 
 have  caufe  to  be  content  and  quiet,  under  all  the  allot- 
 ments of  divine  providence,  tho'  feemingly  grievous. 
 Ic  may  be,  God  dsnics  many  outward  comforts  to  you  ; 
 
 N  4  ic 
 
284  '^be  NEW  Covenant,  &fr. 
 
 it  may  be,  he  takes  a^ijoay  many  oiuward  comforts  frcra 
 you,'  yet  however,  you  have  abundant  reafon  to  be 
 fatisfied  in  God's  dealings  with  you.  For  God  has 
 beftowed  upon  you  Jure  mercies^  which  fliall  never  be 
 taken  away  from  you;  God  has  given  you  things  in- 
 finitely better,  than  all  the  good  things  of  this  world. 
 He  has  already  beftowed  upon  you\fpir!tual  bkjfings^ 
 which  nothing  fhall  be  able  to  deprive  you  of.  And 
 has  everlafting  blejfings  referved  for  you  in  heaven, 
 which  none  fliall  be  able  to  prevent  your  coming  to 
 the  enjoyment  of.  Thefe  are  all  made  fure  to  you  ; 
 ss  fure  as  the  almighty,  all- wife,  and  mofl  faithfull  God 
 can  make  them  to  you.  And  while  you  are  interefted 
 in  the  beginnings  of  thefe  mercies  now,  and  entitled 
 to  the  confummation  and  foil  fruition  of  them  here- 
 after in  heaven,  you  can  have  no  jull  caufe  to  be 
 difquieted  and  perplexed  about  other  things.  The  men 
 of  this  world,  who  have  their  portion  in  this  life,  who  have 
 iheiY  All  wrapped  up  in  earthly  things,  may  perplex 
 ihemfelves,  lofe  their  fleep,  and  wear  out  themfelves 
 with  cares  and  fears  about  thefe  things  :  but  the  fm- 
 cere  covenant-people  of  God  (liould  learn,  in  wharfo- 
 ever  condition  they  are,  therewith  to  be  content.  For  their 
 fouls  are  fafe,  and  all  the  everlafting  mercies  of  the 
 covenant  of  grace,  are  fo  fecured  to  them,  as  that  bea- 
 ven  and  earth  fhall  pafs  away,  before  they  fiiall  fail  of 
 the  eternal  enjoyment  of  them  in  the  kingdotn  p| 
 heaven. 
 
 nmn 
 mnn 
 
 mnn 
 
Christ  confider'd  as  the  Gift  of  God, 
 in  Character  of  a  Witness,  a  Leader, 
 and  a  Commander. 
 
 v"  «$»  4*  "i?  '^  "J*  %"  4?  '^  i"  ^  ^J*  'k  'J*  "i^  'J*  •? r  'iS?  'J? '!» 4'  *it  'J?  J'  i"  'J?  ^ 
 
 Discourse   VI. 
 
 c^y#  «^^  jv*  Jvt  vVu  «/vu  v^v*  Jv^  JV-  ./vv*  »/iK.  «^^•  ./c*  »/^v  •■^y  v^\«  t/vu 
 
 I  S  A  L    LV.  4. 
 
 Behold <i  I  have  given  him  for  a  nxiit  nefs  to 
 the  people  ;  a  leader]  and  com7nander  to 
 the  people. 
 
 cg;6§CDSGN  the  foregoing  verfe,  God  had  promifed  to 
 c'Ks  I  ^^  make  an  everlafting  covenant  with  his  people, 
 oiaoSQsS;  ^"^  ^^  beftow  upon  them  the  fure  mercies  of 
 T  '^'  '^  David.  In  this  verfe  he  gives  a  defcription  of 
 the  glorious  Mediator^  through  whom,  he  would  make 
 that  covenant  with  them,  and  beftow  thofe  mercies 
 upon  them.     In  the  words  we  may  obferve  two  things. 
 
 1.  A  call  to  attentive  confideration.  Behold.  This 
 word,  behold^  is  wont  to  be  ufed,  when  any  thing  moft 
 worthy  of  ferious  confideration,  is  prefented  unto  us. 
 And  fuch  is  that,  which  God  here  calls  upon  us  to  take 
 notice  of  ;  as  it  follows. 
 
 2.  The  matter  of  confideration,  or  things  to  be  con- 
 lid  e  red,  viz, 
 
 .  I.  The 
 
iB6  Christ  given  of  God, 
 
 1.  The  chara6lers  and  offices  which  Chrifl  fudains^ 
 'Dtz.  A  witnefsy  a  leader^  and  a  commander  to  the  people. 
 Not  only  to  the  people  of  the  Jews,  but  alfo  to  the 
 Gentiles  ;   as  the  following  verfe  declares. 
 
 2,  The  perfon  by  whom  Jefus  Chrifl:  is  ordained  to 
 thefe  offices,  viz.  God  the  Father.  I  (fays  God)  have 
 given  him^  to  be  a  witnefs,  leader  and  commander.  God 
 the  Father,  conflituted  and  appointed  him  to  difcharge 
 chefe  offices. 
 
 DocT.  I.  Jefus  Chrifl:  was  given,  by  God  the  Father, 
 to  be  a  witnefs  to  the  people.  For  explication  and  con- 
 firmation of  this  Bo61rine,  we  may  enquire, 
 
 1.  fVhat  were  the  things,  which  Chrifl;  witnejjed  to  the 
 people  ? 
 
 2.  How  was  Chrifl:  a  witnefs  to  the  people  1 
 
 3.  What  fort  oi  witnefs  was  Jefus  Chrilt  ? 
 
 Quefl:.  I.  What  were  the  r/;/;z^;3  which  Chrifl:  wit- 
 fieffed  to  the  people  ? 
 
 Jnfw.  I.  He  witnefl^ed  fome  things  concerning  God. 
 He  teftified  to  the  world  thofe  things  concerning  God, 
 which  they  knew  not  before.  He  was  anointed  of  God 
 to  preach  good  tidings  from  him,  Ifai.  Ixi.  i.  Ar)d  fo 
 we  read  that  he  did  in  thecourfeof  his  publick  miniftry, 
 Ijik.  viii.  I.  He  went  throughout  every  city  and  village, 
 preaching y  and  [hewing  the  glad  tidings  of  the  kingdom 
 of  God.  He  brought  good  news  to  them  from  God. 
 Particularly, 
 
 I.  He  witneiTed  to  them  the  love  of  God  to  a  lufl: 
 world.  He  was  in  the  bofom  of  the  Father.,  and  knew 
 the  love  and  good  will  towards  men^  in  the  heart  of 
 Ood,  and  revealed  it  to  the  world.  (Job.  i.  18.)  He 
 gave  them  to  know,  that  fuch  was'  the  love  of  God  to 
 Che  world,  that  he  fent  him  his  only  bes^otren  Son  into 
 the  world,  net  to  condemn  the  world,  hut  that  the  world 
 ibrough  him  might  he  faved.  Joh.  iii.  16,  17.  He  tefti- 
 i5ed  to  them,  the  eternal  love  of  God,  to  a  number  of 
 fallen  mankind,  in  clecHng  them  to  cverlafting  life. 
 Thefe  purpofes  of  divine  grace,  v/ere  by  him  made 
 •  knowa 
 
for  a  Witness  to  the  People.  i%-j 
 
 !:nown  to   ihe  world,   which   otherwife  had  been  hid 
 from  them. 
 
 2.  He  vvitnelTed  to  them  the  pardoning  mercy  of  God 
 for  repenting  Tinners.  A  finful  world,  had  expofed 
 themfelves  to  the  righteous  vengeance  of  God,  and  in 
 jullice  deCervcd  to  perifli  eternally.  Nor  did  fallen  man, 
 txpe61:  any  other  than  eternal  death,  from  the  hands  of 
 the  holy  and  jud  God.  Such  a  thing  as  pardoning 
 mercy  with  God,  was  unknown,  unheard,  unthoughc  of. 
 But  now,  Jefus  Chrift  came  into  a  world  lying  under 
 guile  and  dreading  the  vindidlive  juRice  of  God,  and 
 declares  to  them  that  there  is  forgivenefs  with  God  for 
 them.  He  teflifies  to  them,  how  God  comes  to  be 
 pacified  towards  finners,  how  pardon  of  fin  comes  to 
 be  obtained  for  them,  even,  by  his  bearing  the  guilt  and 
 punifliment  thereof.  And  now  he  declares  to  finners, 
 that  upon  their  repentance  and  faith  in  Him,  God  will, 
 for  his  fake,  freely  pardon  all  their  fms.  He  therefore 
 preached  the  dodlrines  of  repentance  and  faith,  and  cal- 
 led upon  finners  to  repent,  and  to  heiieve  on  his  name, 
 
 Jnfw.  2.  Jefus  Chnfl  witnefied  fome  things  concern- 
 ing hiufef.  Thus  fays  Chrifr,  Joh.  viii.  i8.  I  am  one 
 that  hear  imtnefs  of  nnfef,     Panicularly, 
 
 I.  He  witneiTed,  that  he  was  the  promijcd  MeJJiah, 
 God  throughout  the  Old  Teftament  gave  promifes  of 
 the  Mefllah  or  Chrifl,  that  lliould  in  due  time  come 
 into  the  world.  And  the  people  of  the  J^ews  lived  in 
 the  expetlation  of  his  coming.  Now  Jefus  Chrift  tefli- 
 fiQd  to  tl-ie  world,  that  he  was  that  promifed  Mefliah. 
 Thus  he  witnelkd  to  the  woman  of  Samaria,  Joh.  iv. 
 25,  26.  The  woman  faith  unto  him,  I  knew  that  Meffias 
 Cometh,  which  is  called  Chrijl ;  when  he  is  come,  he  will  tell 
 lis  all  things.  Jefus  faith  unto  her,  I  that  fpeak  mtothee, 
 am  he.  So  when  the  highj?riejl  ashed  hiwyjrt  thou  the 
 Chrijl,  the  Son  of  the  BleJJ'edl  Jefus  f aid,  lam.  Mar.  xiv. 
 61.  He  declared  himfelf  to  be  that  great  one  promifed, 
 in  whom  were  fulfilled  all  the  prophecies,  and  who  was 
 the  main  fcope  and  end  of  all  the  ceremonial  law  :  and 
 teftified,  that  without  the  belief  of  this,  men  ihould  die 
 
 in 
 
i^S  Christ  given  of  Gor^ 
 
 in  their  fins.  jtoh.  viii.  24.  If  ye  believe  not  that  lam 
 bey  Te  fkall  die  in  your  fins. 
 
 2.  He  witnefled,  that  he  v/as  the  Son  of  God.  He  is 
 indeed  the  eternally  and  only  begotten  Son  of  God. 
 This  he  tefliiied  unto  the  world.  Thus  he  did 
 to  the  Wind  man,  that  had  received  his  fight,  Job,  ix. 
 35»  3^»  37-  J^f^^  /^'^  ^''^^^  him,  Doji  thou  believe  on  the 
 Son  of  God  9  he  anfwered  and  faid.  Who  is  be,  Lordy  that 
 1  might  believe  on  him  ?  and  Jefus  Jaid  unto  him,  Thou  hajt 
 both  feen  him,  and  it  is  he  that  talketb  with  thee.  Thus 
 when  the  council  asked  him,  Jrt  thou  then  the  Son  of 
 Godl  he  f aid  unto  them,  Te  Jay  that  lam,  Luk.  xxii.  70. 
 i.  e.  *tis  as  ye  fay,  lam  the  Son  of  God. 
 
 3.  He  witnefTed,  that  he  wzstke  faviour  of  the  world. 
 He  bare  record  of  himfelf,  that  he  was  the  only  perfon, 
 by  whom  lofl:,  perifhing  finners  could  be  faved,  and 
 that  he  came  on  the  errand  of  their  falvation.  Luk. 
 six.  10.  The  fon  of  man  is  come  to  feek  and  to  fave  that 
 which  was  loji.  So,  Job.  xii.  47.  /  came  not  to  judge  the 
 world,  i.e.  now  in  my  humbled  eftate,  hut  to  fave  the 
 world.  He  came  into  the  world  to  purchafe  falvation 
 for  perifliing  finners,  by  laying  down  his  life  for  them. 
 Matth.  XX.  28.  The  Jon  of  man  came  not  to  he  minijired 
 unto,  but  to  minijier,  and  to  give  his  life  a  ranfom  for  many. 
 He  required  of  men  to  believe  on  him,  as  ever  they 
 would  hope  to  be  faved,  and  to  efcape  the  damnation 
 of  hell.  Mar.  xvi.  16.  He  that  believeth,  [ball  he  faved, 
 hut  he  that  believeth  not,  foal  I  be  damned.  BcCides  him 
 there  is  no  faviour,  and  without  faith  in  him,  there  is 
 no  falvation. 
 
 4.  He  wicnefTed,  that  he  was  to  be  the  judge  of  the 
 world.  ■  The  lafl  and  general  judgment  of  mankind,  will 
 be  managed  and  carried  on  by  the  Lord  Jefus  Chrifl:. 
 This  is  a  truth,  which  he  teftified  to  the  world,  and 
 which  they  could  not  have  known,  had  ne  not  revealed 
 it  to  them.  A  very  clear  and  full  teftimony  he  gave, 
 nnto  this  truth,  in  Matth.  xxv.  31--46.  wherein  he 
 declares,  that  he  would  ac  the  Jall  day  appear  in  great 
 glory,  with  all  the  holy  angels,  and  gather  all  nations  he- 
 
 fors 
 
1 
 
 for  a  WiTUESs  to  the  ?EOVLz.  i g^ 
 
 fore  hiniy  and  feparate  the  good  from  the  bad  ;  and  pro- 
 nounce a  fentence  of  abfolucion  upon  the  godly,  and  a 
 fencence  of  condemnation  upon  the  wicked  ;  and  befkow 
 eternal  life  on  the  one^  and  inflidl  everlajting  punifhment 
 on  the  other. 
 
 Thus  for  the  firft  enquiry^  viz.  What  are  the  things 
 that  Chrifl  witnefTed  ? 
 
 Queft.  2.  How  was  Chrifl  a  witnefs  to  the  people  f 
 
 ^w/b.  I.  In  his  own  perfon.  When  he  was  here  on 
 earth,  he  executed  the  office  of  a  prophet  in  his  own 
 perfon.  He  did  with  his  own  mouth  reveal  the  great 
 and  glorious  truths  of  the  gofpel,  and  bore  his  leni- 
 mony  to  them.  And  thus  he  was  a  witnefs,  only  to  the 
 people  of  the  ^ews.  His  publick  miniflry  was  confi- 
 ned to  that  nation,  by  the  appointment  of  God  his  Fa- 
 ther. And  therefore  he  himfelf  faid,  that  he  was  not 
 Jent  but  to  the  lojl  [beep  of  the  hoiife  of  Ifrael,  Matth.  xv. 
 24.  And  at  thefirft,  Jefus  Chrift  limited  the  miniftry  of 
 his  apoftles  to  the  people  of  Ifrael^  Matth.  x.  5,  6.  Go 
 not  into  the  way  of  the  Gentiles.  And  into  any  city  of 
 the  Samaritans  enter  ye  not  ;  but  go  rather  to  the  lofl  fheep 
 oj  the  houfe  of  Ifrael.— -Jefus  Chrifl  was  the  minijier  of 
 the  circumcifi'jn,  (as  the  apofile  calls  him)  and  confined 
 his  work  of  preaching  to  the  people  of  the  Jews.  To 
 them  only  did  he  tefiify  the  things  of  the  kingdom  of 
 God.  "" 
 
 Anfw.  2.  By  his  apoflles  and  other  minijlers.  Thefi 
 were  the  witnefTes  of  Chrifl  fo  as  that  their  teflimony 
 was  the  teftimony  of  Jefus  Chrifl.  And  therefore  Jefus 
 Chrifl  fays,  that  thofe  who  reccii^e  or  reje6l  them,  do 
 receive  or  rejeil  him.  Matih.  x.  40.  He  that  rcceiveth 
 y9u,  receivethme.  Luk.  x.  16.  He  that  heareth  you,  hear- 
 e:h  me  :  and  be  that  defpifeth  you,  defpifcih  me.  Wljaifor 
 ever  therefore  was  teftjfied  by  them,  was  teflified  by 
 Jefus  Chrifl.  And  thus  Jefus  Chrifl  was  a  witnefs  ,noc 
 only  to  the  people  of  the  ^eivs,  but  alfo  to  the  Geutile 
 world.  For  Jefus  Chrifl  enlarged  their  commifTion  afrer 
 his  refurre6lion,  and  ordered  them  to  preach  the  gofpel 
 to  all  people  without  exception  of  any.  Alattb.  xxviii.  ig, 
 
 Co 
 
1^0  C nm ST  given  of  GoTf, 
 
 Go  ye  therefore,  and  teach  all  nations,  baptizing  them  in 
 'the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
 Ghoft.  And  he  ordained  them  to  be  his  witnefTes  ev^ery 
 where.  A^.  i.  8-  Te  [hall  he  mtn^Jfes  unto  me,  hoth  in 
 Jerurilem,  and  in  all  [Lidea,  ^wr/ /;2  Samarij,  and  unto  the 
 uttermofi  farts  of  the  earth.— -Thus  for  the  fecond 
 qaeftion. 
 
 QiieH.  3.  What  fort  of  mtncjs  was  Jefus  Chrifl  ? 
 What  his  chara&er  as  a  wirnefs  ? 
 
 Jnfw.  I.  He  was  a  faithful  vvitnefs.  Fidelity  is  a 
 thing  required  in  a  witncfs,  and  this  was  found  in  Chrifl:. 
 Rev.  I.  5.  And  from  Jefus  Chrifl,  who  is  the  faithful 
 mtnefs.  Chap.  iii.  14.  Thefe  things  faith  the  Ameny  the 
 faithful  imtnefs.  He  is  by  way  of  eminency  the  faithful 
 wicnefs  :  faithful  in  the  hi^^hefl:  degree.     And  here, 
 
 1.  He  was  faithful  to  God.  He  was  fent  by  God  the 
 Father^  to  declare  his  mind  and  will  unto  the  world. 
 And  this  he  did  with  all  polTibie  faithfulnefs.  He  is 
 therefore'  faid  to  be  faithful  to  him  that  appointed  him, 
 Heb.  iii.  2.  He  was  faithful  ro  his  trufl:,  delivering  the 
 mefHige  that  he  was  fent  upon*  He  delivered  nothing 
 of  his  own  head,  but  only  what  God  the  Father  bid  him. 
 All  that,  and  no  more,  did  he  deliver.  Job.  xii.  49?  50, 
 For  I  have  not  fpoken  f  myfelf,  but  the  Father  which  fent 
 me,  he  gave  me  a  commandment,  what  I  fjould  fay,  and 
 what  I  fhould fpeak.  IVhatfoever  I  fpeak  therefore,  even 
 as  the  Father  faid  unto  me,  fo  I  fpeak.  He  exadlly  ob- 
 ferved  his  Father's  orders,  adding  nothing  to,  nor  di- 
 ininifhing  any  thing, of,  the  truths  he  was  fent  to  reveal. 
 And  therefore  our  Lord  in  his  prayer  to  God  his  Fa- 
 ther, declares  his  own  fidelity  in  this  cafe,  Job,  xvVu 
 S,  14.  /  have  given  them  the  words  which  thou  gavejt  me.--- 
 I  have  given  them  thy  word.  He  declared  unto  them 
 thofe  doftrines,  which  God  had  appointed  and  autho- 
 rized him  to  deliver.  So  that  Jefus  Chrifl  witnefTed 
 neither  more  or  lefs,  than  what  he  had  authority  from 
 his  Father  to  do. 
 
 2.  He  was  faithful  to  men.  Jefus  Chrifl  a61ed  the 
 part  of  a  faithful  witnefs^  cowards  thofe,  unto  whom  he 
 was  fent.     Ex.  gr.  .  i.  Hs 
 
for  a  Witness  tatU  People.  191 
 
 1.  He  faithfully  reproved  them.  As  a  wltnefs  from 
 God,  he  told  them  what  was  evil  and  finful.  And 
 therefore  many  things,  which,  by  the  Scribes  and  Pha- 
 ri/ecs,  were  reckoned  as  no  fins,  he  faithfully  revealed 
 it  to  them,  that  they  were  fins.  This  he  largely  did,  in 
 his  clearing  and  vindicating  the  law  of  God,  from  thofe 
 falfe  and  corrupt  glolTes  which  they  had  put  upon  ir, 
 as  may  be  feen  particularly  in  the  5th  chap,  of  Matthew. 
 He  opened  the  law  of  God  to  them  ir^  its  fpirituality 
 and  latitude  ;  and  gave  them  to  underftand,  that  many 
 things  were  therein  forbidden  and  required,  which  they 
 did  not  apprehend  to  be  Co.  And  as  he  condemned 
 their  cc6lrines  and  fentiments  about  what  was  fin,  and 
 what  was  not,  fo  likcwife  he  faithfully  bore  witnefs 
 againfl  their  fins  in  pra6lice  ;  which  cccafioned  their 
 hatred  of  him.  Joh,  vii.  7.  The  world  hateth  tne,  becauje 
 1  tefiify  of  it,  that  the  works  thereof  are  evil.  He  deals 
 plainly  with  them,  detefting  their  hypocrify,  and  con- 
 demning their  wicked  courfes,  upon  the  accounc 
 whereof  they  were  filled  with  rage  againft  him. 
 
 2.  He  faithfully  injlru&ed  them.  He  told  them  what 
 they  were  to  know,  believe  and  do,  in  order  to  God's 
 glory  and  their  own  falvation.  He  revealed  to  them 
 all  the  articles  of  faith,  and  all  the  duties  of  obedience. 
 In  the  courfe  of  his  publick  miniflry,  he  made  ic  his 
 bufinefs  to  remove  the  ignorance,  to  cure  the  unbelief, 
 and  to  reform  the  dilobedience,of  men.  In  order  here- 
 unto, he  (perfonally  or  by  his  apoflles)  made  known 
 ihe  wboh  counfel  and  vfrll  of  God.  And  with  refpedl  to 
 ex'^ernal  revelation,  he  might  fay  to  the  world,  as  he 
 did  to  his  apoflles,  J'ob.  xv.  15.  ////  things  that  I  havf 
 beard  of  my  Bather y  I  have  made  known  unto  you. 
 
 3.  He  faithfully  forewarned  them.  As  he  made 
 known  to  them  their  fin  and  duty,  fo  likewife  their 
 danger,  in  cafe  of  continuance  in  fin  and  difobedience. 
 He  therefore  revealed  to  them  the  threatnings  of  God,- 
 and  the  amazing  and  dreadful  miferies  contained  there- 
 in. He  oftentimes  denounced  woes  to  vile  and  ungod- 
 ly men.     He  told  them,  not  only  of  ihofe  judgments 
 
 cf 
 
jp2  C II III s T  given  r/  G 0 D, 
 
 of  God,  which  they  might  expe61  to  come  upon  the  m 
 in  this  world,  but  alYo  of  the  intolerable  and  everlafl- 
 sng  plagues,  that  would  be  inflicted  upon  them  in  ihe 
 world  to  come.  He  gave  them  a  more  clear  view  of 
 the  extremity  and  eternity  of  mifery^  in  the  future 
 world,  than  ever  they  had  before.  And  hereupon,  faith- 
 fully warned  them  to  flee  from^  the  'uorath  to  come,  and 
 tolaboor  to  efcape  the  damnation  of  hfill.  The  gofpel 
 therefore  is  full  of  fuch  faithful  admonitions.^  given  by 
 Chriftto  a  finful  world;  though  but  few  regarded  them, 
 and  many  disbelieved  them., 
 
 4.  He  faithfully  encouraged  them.  7  his  he  did  by 
 fetting  before  them,  and  opening  to  them,  the  exceed- 
 ing great  and  precious  j5row//^j- of  the  gofpel.  He  ac- 
 quainted them,  how  glorious  rewards  God  would  beflow 
 on  all  that  beliei'e,  repent  and  obey.  In  .the  fornier 
 part  of  the  5th  chap,  of  Matthew,  he  particularly  c^a- 
 ra6lerifes  fuch  perfons,  and  pronounces  them  blefled 
 ones.  Yea,  he  gave  to  the  world  a  more  clear  profpett 
 of  the  glory  and  happinefs  to  be, enjoyed  after  this  life;, 
 than  ever  it  had  before^  Whence  he  is  faid  to  have 
 brought  life  and  immortality  to  lights  (2  Tim.  i.  lOo)  i.  e. 
 fet  it  in  a  clearer  light,  than  it  was  formerly  under  the 
 old  teftamenr.  Now  this  e:ernal  life  and  glory  in  the 
 kingdom  of  heaven,  he  teftified  to  men,  that  fo  they 
 might  be  won  over  to  faith  and  obedience.  Thus  was 
 Chrifl:  a /^fr^/i://  wicnefs„ 
 
 j^nfw.  2.  Jefus  Chrin  was  2ijrue  witnefs.  Rev,  iii.  14.. 
 Thefe  things  faith  the  Amen,  the  fnithful  and  true  witnefs. 
 All  things  requifite  unto  a  true  witnefs,  are  to  be  found 
 eminently  in  Jefus  Chrift.     Ex.  gr. 
 
 I.  He  fpake  the  truth.  A,  true  witnefs  gives  his  lefli- 
 mony  to  truth.  So  does  Jefus  Chriffc.  Joh.  viii.  14.- 
 My  record  is  true.  And  again,  j^oh.  xviii.  17.  To  this 
 end  was  I  born,  and  for  this  cauje  came  Unto  the  world,  that 
 I  /houldbear  witnefs  unto  the  truth.  That  which  Chrifl 
 teftified  to  the  world,  was  divine  truth.  Job.  viii.  40^ 
 45.  Te  feek  to  kill  me,  a  man  that  has  told  you  the  truth.-- 
 And  bccaife  I  tell  you  the  truths  ye  believe  m$  not. 
 
 2,  H? 
 
for  a  Witness  to  the  People „"  193 
 
 ,  I,  2.  Fie  fpake  the  ijuhok  truth.  A  true  witnefs  declares 
 the  whole  truth,  and  conceals  no  part  of  che  [ruth  which 
 ought  to  be  revealed.  Thus  Jefus  Chrifl:  has  fpoken  the 
 v/hole  truth,  all  that  truth  that  is  needful  to  be  known 
 for  the  Llvation  of  man.  His  teftinnony  is  ample  and 
 full,  comprehendino;  in  it  all  faving  troth.  Pjcd.  xl.  9,  10. 
 /  have  preached  righteoufnefs  in  the  great  congregation  ;  lo^ 
 I  have  not  refrained  my  iips^  O  Lord^  thou  knowefi  :  I  have 
 not  bid  thy  righteoufnefs  within  my  hearty  I  have  declared 
 thy  faithftdn^fs  and  thy  falvation  :  .  /  have  not .  concealed 
 thy  loving  ktndnefs  and  thy  truth  from  the  great  congre- 
 gation. 
 
 3.  He  fpake  nothing  but  the  truth.  A  true  witnefs 
 kc^eps  clofe  to  truth,  and  tcltifies  nothing  that  is  falfe. 
 Prov.  xiv.  5.  .i  faithful  witnefs  will  not  lie^  but  a  falfe 
 zvitnefs  will  utter  lies.  Thus  Jefus  Chrift  witnefTed  ao- 
 thing  but  v;hac  was  true.  There  was  not  the  lead  mix- 
 ture of  falfhood  in  his  teftimony.  For  he  was  truth  icfelf, 
 (Job.  xiv.  6  )  He  was  one  that  would  not,  that  could  nor^ 
 lit^,  or  utter  any  falfe  thing.  Jefus  Chrid  is  an  infallible 
 witnefs,  who  is  fubjecl  to  no  miftake,  who  cannot  pofTibly 
 err.  ,        .        . 
 
 4.  He  fpake  that  which  he  knew  to  he  truth.  A  true 
 witnefs  teftifies  nothing  but  what  he  knows  to  be  the 
 truth.  A  man  may  witnefs  whacil  true,  yet  if  he  does 
 not  know  it  to  be  true,  he  is  form.ally  a  falfe  witnefs. 
 Thus  Jefus  Chrift  had  a  certain  knowledge  of  the  trutli 
 of  what  he  wirnefTed  and  revealed  to  the  \NOx\d.Joh.  iii. 
 32.  fVbat  he  hath  feen  and  heard,  that  he  teftifietb.  He 
 had  a  clear,  full,  certain  knowledge  and  comprehenfion 
 of  what  he  teftified.  He  was  in  the  bofom  cf  his  Father^ 
 and  fo  perfectly  acquainted  with  his  v/holc  mind  and  wilJ„ 
 
 4.  Wt  confirmed  the  truth,  and  made  it  evident.  A  tru't 
 v^itnefs  clears  up  the  truth.  His  teftiniony  tends  to  give 
 evidence  and  gain  credit  to  that  which  he  tclllfies.  1  hus 
 Jefus  Chrift  makes  the  truth  manifcft.  He  not  only  de- 
 clares the  truth,  but  aHb  confirms  ir,  beyond  all  juft 
 exceptions  againft  it. — Now,  three  ways  Jefus  Chiift 
 O  has 
 
194  QtRisT  given  cf  God, 
 
 has  made  the  truth  evident,  and  proved  the  validity  of  his 
 teftimony. 
 
 I.  By  his  mod  holy  life.  The  known  integrity,  fidelity 
 and  probity  of  a  witnefs,  adds  (Irength  to  his  teftimony, 
 and  caufes  it  more  readily  to  be  received.  Now,  as  for 
 Jelbs  Chrifl-,  he  v.'as  one  of  fpotlefs  purity,  that  led  a  life 
 free  from  the  leafl:  blemifh.  He  did  no  fin^  nor  was  guile 
 found  in  his  mouth,  i  Pet.  ii.  22.  The  unbelieving  7^-0;^ 
 indeed  reprefented  him  as  a  notorious  finner.  But  this 
 was  an  effedl  of  pure  hatred  and  malice.  The  judge 
 before  whom  they  arraigned  and  impleaded  him,  declared 
 after  all  they  could  fay,  that  he  found  no  fault  in  him^ 
 Joh.  xviii.  '^%.  Now  this  extraordinary  and  abfolutely  per- 
 kcfl  holinefs  of  Jefus  Chrifl,  is  one  thing  which  renders 
 his  teflimony  valid  and  unexceptionable. 
 
 2.  By  his  miraculous  works.  Our  L,ord  Jefus  Chrill 
 wrought  an  innumerable  multitude  of  miracles.  Many 
 of  them  are  recorded,  but  a  great  many  more  are  not. 
 Job.  XX.  30.  Many  other  figns  truly  did  Jefus  in  the  pre- 
 fence  cf  his  dtfciples^  which  are  not  written  in  this  book. 
 Now  thefe  fupernatural  works  of  Chrift,  were  clear  de- 
 monftrations  of  the  truth  of  thofe  things  which  he  teftified. 
 And  therefore  he  produces  his  works  as  a  fuffieient  ground 
 to  gain  credit  to  the  truths  afTertt^d  by  him.  Job.  x.  25, 
 37,  38.  The  WQrks  that  I  do  in  r/iy  Father  s  name^  they  bear 
 witnefs  of  me.  If  1  do  not  the  works  of  my  Father^  believe 
 me  not.  But  if  I  do.,  though  ye  believe  not  me^  believe  the 
 'Works.  He  appeals  to  his  own  mighty  works,  as  unde- 
 niable proofs  of  his  veraciry.  Unbelief  and  rejedlion  of 
 the  golpei,  confirmed  by  fuch  miracles,  will  leave  men 
 altogether  inexcufable,  Joh.  xv.  24.  //  I  had  not  done 
 among  them  the  works  which  none  other  Vsian  did,  they  had 
 not  bad  fin. 
 
 3.  By  his  cruel  fufferings  and  death.  A  witnefs  that 
 will  pare  with  his  lite  in  defence  of  his  teflimony,  is  apt 
 to  be  credited.  Now,  as  for  Jefus  Chrift,  his  fufferings 
 on  the  account  of  the  truths  that  he  teflified,  were  exceed^ 
 ing  great.     And  t*he  death  which  followed  thereon,  was 
 
 moft 
 
for  a  Witness  to  the  Peoplb.  \^i^ 
 
 nnofl  ignominious  and  painful.  This  pafTion  and  death 
 of  our  glorious  Lord  for  the  caufe  of  truth,  was  a  con- 
 firmation of  it  in  the  highefl- degree.  He/<rj/^ihis  tefti- 
 mony  with  his  blood  and  life  ;  parting  herewith  in  the 
 defence  of  what  he  witnefTed.  This  was  an  evidence  to 
 the  world,  of  the  truth  of  his  teftimony,  in  that  he  ftood 
 by  it  CO  the  death,  even  the  death  of  the  crofs. 
 
 Application. 
 
 Use  I.  We  may  hence  learn  the  exceeding  great  worth 
 and  excellency  of  ihe  go/pel.     It  is   called  the  glorious  gof' 
 pel  of  the  bleJlJed  God^  i  Tim  i.  ii.  It  contains  in  it  moft 
 glorious  truths.     And  that  it  does  fo,  is  moft  evident,  in 
 that  Jefus  Cbrifi  was  fcnt  of  God    to   be  the    witnefs  to 
 thefe  truths.     The  gofpd  contains  the  teftimony  of  Jefus 
 Chrift,  the  things  which  he  teftified  to  the  world.     Now 
 if  we  confider  what  a  glorious  witnefs  Jefus  Chrift  is,  we 
 may  be  allured  that  the  truths  contained   in   the   gofpel, 
 are  moft  glorious  truths.     He  that  is  the  witnefs  to  them, 
 is  the  Lord  of  glory ^  the  ¥.ing  of  glory ^  the  God  of  glory. 
 This  infinitely  glorious  perfon,  was  called  and  fent  by  God 
 the  Father,  to  reveal   and  teftify  thefe  truths   unto  men. 
 Surely  then  thefe  truths  muft  needs  be  truths  of  the  great- 
 eft  importance  and  excellency.     No  truths  may  be  com- 
 pared with   thofe  which  the  Son   of  God  came  to  be  a 
 witnefs  unto.     When  the  apoftle  therefore  would  recorri- 
 mend  the  gofpel  to  us,  he  fets  forth  the  glory  and  crccel- 
 If  ncy  of  the  perfon,  by  whom  it  was  immediately  fpoken. 
 Heh.  i.    I,  2,  3.  God^  who  at  fundry  times  and  in  divers 
 manners^  fpake  in  time  paji  unto  the  fathers  by  the  prophets^ 
 bath  in  thefe  laft  days  fpoken  to  us  by  his  Son^  whom  hs  hath 
 appointed  heir  of  all  things ^  by  whom  afo  he   made   the 
 .  worlds^  who  being  the  brightnefs  of  his  glory  and  the  cxprefs 
 image  of  his  perfon,  &c    Undoubtedly  then  the  gofpel  is 
 a  treafury  and  ftorehoufe,    of  the  greateft   truths   which 
 God   ever  revealed  to  the  world  ;  fince  the  moft  glorious 
 perfon  the  world  ever  faw,  was  fent  to  make  them  known; 
 O  2  O 
 
1^6  Christ  given  of  Gen, 
 
 O  then,  let  us  not  look  upon  the  gofpel  as  an  oidinar? 
 thing,  but  as  fomething  indeed  extraordinary.  Accord- 
 ingly let  us  highly  prize  and  value  that  book  of  God  put 
 into  our  hands,  which  brings  unto  us  the  teftimony  of 
 Jefus  Chrift.  The  enjoyment  of  it  is  a  wondeiful  pri- 
 vilege. 
 
 Use  2.  We  may  hence  learn  the  txctsding  greafnejs 
 of  the  fin  of  urihelief.  Real  unbelief,  is  a  fin  much  more 
 common  than  is  imagined.  Ic  was  prophefied  of  old,, 
 that  few  would  believe  the  report  of  the  gofpel.  Ifai. 
 \\\\.  I.  Who  hath  bet  eved  our  report?  And  the  apoftles 
 had  occafion  to  fpeak  of  the  dreadful  accompliihrncnt  of 
 that  predidion,  Joh.  xii.  37,  38.  Though  he  had  done  fr 
 many  miracles  before  ihem^  yet  they  believed  not  en  him  •,  that 
 the  faying  of  Efaias  the  prophet  might  be  fulfilled^  which 
 he  fpake.  Lord,  who  hath  believed  &c.  So  Rem.  x.  1 6, 
 There  were  but  very  few  comparatively,  chat  received 
 or  gave  credit  to  the  teftimony  of  Chrift.  Joh.  iii.  32. 
 yind  what  he  hath  feen  and  heard^  that  he  tefl^fieth^  and  nf- 
 vnan  receiveth  his  teftimcny.  And  as  it  was  ih"n,  fo  ic  is 
 unto  this  day.  Under  the  gofpel,  there  are  a  multitude  of 
 unbelievers.  There  are  many  indeed  that  make  a  pro- 
 fciTion  of^  believing  the  gofpel,  who  yet  in  reality  do  noc 
 believe  it.  1  here  are  but  few  that  believe  the  glorious 
 myderies,  the  precious  promifes,  the  awful  threatnings  of 
 the  gofpel.  The  little  or  no  influence  which  thcfe  things 
 have  upon  che  hearts  and  lives  of  men,  do  plainly  declare 
 that  they  do  not  really  believe  them,  whatever  they  may 
 pretend. 
 
 Now,  the  greatnefs  of  this  fin  of  unbelief  may  be  ga- 
 thered from  the  truth  before  us.  For  it  is  a  not  believing 
 him,  whom  God  has  fent  to  be  a  wiinefs  to  us.  And 
 this  is  a  charging  him  with  being  a  fal/e  witnefs.  It  makes 
 Jefus  Chriff,  whom  God  the  Father  has  given  to  us  for 
 a  witrefs,  to  be  a  liar.  For  not  to  believe  his  teftimony, 
 is  in  cfFe'il  to  reprefent  him  under  this  bafe  characfler. 
 1  Joh.  V.  10.  He  that  helievethnot  God,  hath  made  him 
 a  liar.     Not  to  believe  the  tedimony  of  Chrid,   is    to 
 
 give 
 
for  a  Witness  to  the  People.  157 
 
 give  him  tb^€  lie.  And  how  horrid  a  fm  is  this,  to  tax 
 Jcfus.  Chiifi,  the  faithful  and  true  wimefs,  come  from  God^ 
 with  being  a  liar  !  If  there  be  any  fin,  that  we  have  reafon 
 to  mourn  over  and  be  humbled  before  God  for,  ic  is  this 
 worfe  than  dcvilifh  fin,  unbelief.  The  Devils  themfelves 
 have  fucli  a  belief  of  Chrid's  teftimony,  as  to  tremble^ 
 and  be  filled  with  dread  thereat.  How  vile  then  are 
 they,  that  have  not  {0  much  faith  as  the  very  Devils  ? 
 T!)ey  tha[  doubt  of  gofpel  truths,  they  that  are  not  in  the 
 kail  moved  or  affeded  with  them  ,  as  is  the  cafe  of  too 
 many  under  the  gofpel ! 
 
 Use  3.  We  may  hence  be  aflured,  that  all  the  awful 
 threalnings  denounced  by  Jcfus  Chtift,  againft  unbelieving^ 
 impenitent^  and  difobcdicnt  ftnners^  fiiall  be  executed  upon 
 them.  The  gofpel  record  contains  in  it,  many  dreadfuj 
 and  tremendous  threatnings,  uttered  by  our  Lord  Jefus 
 Chrift.  He  has  laid,  that  fuch  as  believe  not,  fkall  be 
 damned.  lie  iias  faid,  that  except  finnsrs  repent^  they  fhall 
 ferijjj.  He  has  faid,  that  fuch  as  know  their  majler's  will 
 and  do  it  not,  fhali  be  beaten  zvith  many  (Iripes,  He  has 
 faid,  that  if  lulls^  as  dear  as  aright  hand  or  right  ey^^  be 
 not  parted  with,  men  Ihaii  be  caj}  into  hell  f  re,  where  the 
 worm  d:e:h  net,  and  where  the  fire  is  not  quenched.  He 
 has  faid,  that  gofpel  Tinners  fha!!  receive  greater  damna- 
 tion, than  others,  even  than  Sodom  and  Gomorrah,  places 
 of  crying  abominarions.  Thus  has  Jtfus  Chrift  faid,  and 
 thus  it  alTuredly  fhall  be.  He  that  teftifies  thefe  things, 
 is  a  witncfs  fent  from  God,  and  he  is  a  true  and  faithful 
 witnefs.  And  fmners  fliali  one  day  find,  that  he  has 
 fpoken  the  truth  in  all  the  menaces  of  his  word.  O  then 
 let  fecure  Tinners  be  awakened  out  of  their  fecurity,  and 
 no  longer  dream  of  an  exemption  from  punidiment,  while 
 they  continue  in  Tin.  For  as  fure  as  the  Lord  Jefus  Chrift 
 is  a  divine,  infallible  witnefs,  fo  fure  is  it,  that  the  wrath 
 of  God  will  overtake,  and  abide  upoa  impenitenc 
 Cnners. 
 
 O    2  USE^, 
 
^9^  Christ  given  of  God,  » 
 
 Use  4.  This  may  alTurc  true  believers^  that  sH  thcpro- 
 tfti/es  of  the  gofpel  ftal)  be  fulfilled  to  chtm.  There  are 
 exceeding  great  and  precious  promifes,  which  Jefus  Chrift 
 has  in  the  gofpel  given  to  believers.  He  has  told  them, 
 i\i^i  their  heavenly  Father  will  give  good  thhigs,  yea,  his 
 ^W  y5?/r//,  unto  them,  upon  their  prayer  to  him.  He 
 has  told  them,  that  whatfoever  they  jhall  ojk  of  his  Father 
 in  his  name^  he  will  do  it  for  them.  He  has  told  them, 
 that  they  JJoall  never  perijh,  but  /hall  have  eternal  life  given 
 to  them,  and  be  for  ever  in  heaven  with  him.  Now,  alt 
 ihefe,  and  whatever  other  promifes  are  contained  in  the 
 gofpel  of  Chrift,  (hall  mod  undoubtedly  be  made  good 
 to  believers.  He  is  given  of  God  to  be  a  witnefs  of  thefe 
 things  to  them,  and  he  is  a  witnefs  that  cannot  lie,  or  de- 
 ceive. It  is  no  more  poiTible  for  the  promifes  to  be  un- 
 fulfilled to  believers,  than  it  is  poftible  for  Jefus  Chrift  to 
 be  a  falfe  v/itnefs.  Let  all  believers  thtn  be  encouraged 
 and  comforted,  in  the  afTjred  hope  and  txpedlacion  of^ 
 all  promifed  bleftlngs.  It  is  no  prefumption  in  you,  but 
 duty,  confidently  to  truft  in  God,  for  grace,  and  glory, 
 and    every    good  thing,    for  the  fake  ot  Jefus  Chrift. 
 
 Use  c,.  Let  us  all  be  exhorted  to  receive  the  iefiimony 
 of  our  Lord  Jefus  Chnft.  If  he  be  given  ol  God  to  be  a 
 witnefs  to  us,  it  is  then  our  duty  to  give  due  entertainrr-tnt 
 to  his  teftimony.  John  the  Baptift  complained,  that  no 
 rjan  (i.  e.  fcarce  any,  or  but  very  few)  received  the  tefii 
 fnony  of  Chrtji,  Joh.  iii.  320  O  let  there  not  be  occafion 
 for  fuch  a  complaint  concerning  us  ;  but  let  his  teftimony 
 find  ready  reception  with  us.  Confider  here  three  Alo- 
 tives. 
 
 Mot.  I.  The  teftimony  of  Chrift  is  moft  "jucrthy  of  cur 
 reception.  It  is  fo  upon  all  accounts,  that  can  be  imagin- 
 ed -,  efpecially   on  thcfe  two  accounts. 
 
 I.  His  teftimony  is  truly  divine.  It  i<!  not  the  tefti- 
 mony of  a  merr  creature,  but  of  one  that  is  true  God. 
 Jc-fus  Chrift  is  God  and  man  in  one  perfon.  And  there- 
 fore his  teftimony,  is  the  teftimony  of  God.     For  this 
 
 caufe 
 
for  a  Witness  to  the  People.  199 
 
 caufe  it  is  mofl  worthy  to  be  received. — The  teftimony 
 of  a  wife,  and  knowing,  and  faithful  man^  is  worthy  to 
 be  received  :  how  much  more  the  teOimony  of  God  ? 
 I  Job.  V.  9.  If  we  receive  the  ivituefs  of  men^  the  witne/s 
 of  God  is  greater.  It  is  infinitely  more  vaHd  and  certain, 
 than  any  human  tcflimony. — Again,  the  tcf^imony  of  an 
 holy  y]ngel\s  worthy  to  be  received.  And  therefore  Za 
 cbarias  was  fmitten  with  dumbntls,  for  not  believing  the 
 words  of  the  Angel  Gabriel,  Luk.  i.  20.  How  much 
 more  worthy  is  the  teflimony  of  Jefus  Cbrifl  to  be  xt- 
 ccived,  who  is  a  greater  and  more  excellent  perfon  than 
 the  higheft  Archangel,  even  a  divine  perfon,  whom  all 
 the  .Angels  of  God doworfljip?  Hcb.  i.  4,  5,  6.  Jcfus  Chrift 
 is  God  the  Son,  and  therefore  his  teftimony  is,  without 
 controverfy,  moft  worthy  of  our  hearty  reception. 
 
 2.  His  teftimony  is  concerning  things  of  the  highefl 
 ir,iportance.  They  are  not  mean  and  trivial  matters,  which 
 he  witntfTcs  to  us,  but  matters  of  infinite  and  eternal  con- 
 kquence.  His  tcllimony  refpeds  thofe  things,  which 
 have  reference  to  our  everlafling  felicity,  or  mifery.  He 
 tef^ifies  to  us  that  everlafling  falvation^  or  everlafling 
 damnation^  will  be  the  portion  ot  every  man.  He  alfo 
 teflifies  to  us,  the  way  for  obtaining  falvation,  and  efca- 
 ping  damnation.  Now  furejy,  one  that  witneflcs  fuch 
 things  as  thtfc  unto  us,  is  moft  worthy  to  be  received  by 
 us.  How  readily  do  we  receive  a  witnef*;,  that  may  be 
 ferviceable  to  us  in  our  temporal  intercfls  }  But  how  much 
 more  readily  fhould  we  receive  a  witnefs,  that  may  be  fcr- 
 viceablc  to  us  in  our  eternal  interefts  .^  What  are  all  the  tran- 
 fient  good  or  evil  things  of  this  world,  compared  with  the 
 eternal  good  or  evil  things  of  the  world  to  come  }  In  this 
 Cafe  then,  Chrifl  may  fay  to  us,  as  Mofes  did  to  the  peo- 
 ple of  Ifraely  Deut.  xxxii.  46,  47.  Set  your  hearts  unto 
 all  the  words  which  I  tejiify  among  you  this  day. — For  it  is 
 not  a  vain  thing  for  you^  becaufe  it  is  your  life. 
 
 Mot.  2.  Confider  how  great  ^  fin  \t  is,  not  to   receiz'C 
 
 the  teflimony  of  Jefus  Chrifl.     Men    for    the  mofl:  pare 
 
 make  a  light  matter  of  reje<5ting  the  tcflimony  of  Chrifl, 
 
 O  4.  *s 
 
20©  Christ  given  cf  God, 
 
 as  if  there  were  little  or  no  evil  in  it  :  but  it  is  a  fin   of 
 the  greateft  magnitude.     For, 
 
 ( I .)  It  is  a  contempt  of  the  grace  and  good  will  of  Js- 
 fus  Chrift,  How  wonderful  was  the  grace  of  the  Son  of 
 God,  that  he  would  come  down  from  heaven,  to  preach 
 the  glad  tidings  of  good  things  to  a  miferable  and  finfuS 
 world  ?  He  did  not  content  himfelf  to  fend  an  Angel,  or 
 prophets  and  apoflles,  but  came  in  his  own  perfon,  clo- 
 thed with  human  nature,  to  reftify  to  us  the  great  things 
 of  the  kingdom  of  God.  O  the  riches  of  the  grace  of 
 Chrift  herein  1  Nov^^  for  men  not  to  receive  the  mcfTage 
 of  Jefus  Chrift,  is  a  defpifing  the  riches  of  his  goodnefs 
 and  grace.  It  is  practically  to  fay,  that  there  is  no  fuch 
 fpccial  kindnefs  and  favour  in  his  bringing  the  gofpcl  to 
 IjS.  And  how  heinous  a  finis  this!  To  defpife  the  bounty 
 of  common  providence,  is  a  very  great  fin  •,  but  to  defpife 
 the  grace  of  Chrift  in  the  gofpel,  is  a  much  greater  fin. 
 
 (2  J  It  is  2i  preferring  ihQ  teftimony  o^ Satan,  to  the 
 teftimony  of  Jefus  Chnft.  When  God  had  created  cur 
 firft  parents,  he  forbad  them  to  eat  of  the  tree  of  the 
 knowlege  of  good  and  evil,  and  teftified  to  them,  that  in 
 the  day  ihcy  did  eat  thereof  they  (jhould  furely  die^  Ge.n.  ii. 
 17.  On  the  other  hand,  the  devil  faid  to  them,  that  if  they 
 did  eat  thereof  ihey  fi-^ould  not  furely  die^  Gen.  iii.  4.  Now 
 ti)is  teftimony  of  Satan,  they  received,  rather  than  the 
 reftimony  of  God.  And  this  is  what  every  child  of  Adam 
 does,  who  receives  not  the  teftimony  of  Jefus  Chrift. 
 The  devil  labours,  to  the  utmoft  of  his  power,  to  hinder 
 men  from  receiving  the  teftimony  of  Chrift  ♦,  and  to  per- 
 fwade  them  to  receive  his  own  teftimony,  which  is  con- 
 trary to  that  of  Chrift.  Now,  one  or  other  of  thefe 
 ledimonies  Tinners  will  receive.  And  he  that  receives  the 
 one,  infallibly  rejc6ls  the  other.  And  he  that  rcjeds  the 
 one,  infallibly  receives  the  other,  if  men  then  do  not 
 receive  the  teftimony  of  Chrift,  they  receive  the  teftimony 
 of  Satan.  And  in  io  doing,  they  do  prefer  the  devil's 
 teftimony  to  Chrift'b.  Now^  what  an  horrid  iniquity  is 
 thii,  !  it  is  a  practical  faying,  that  the  Father  of  lies,  is 
 '"  •  more 
 
for  a  Witness  to  the  Piople.  201 
 
 more  worthy  of  credit,  than  the  Son  of  God,  who  is 
 iruth  itfelf.  How  full  of  curfed  blafphemy  is  fuch  an 
 jrnagination  !  Who  would  not  tremble,  to  be  found  guilty 
 of  it  ? — Thus  for  the  fecond  Motive. 
 
 Mot.  3.  Confider  the  great  ^^«^^r  of  ?30t  receiving  tht 
 teftimony  of  Chrift.  As  there  is  great  fin  againft  Chrill, 
 fo  there  is  great  danger  unto  men's  fouls,  in  not  receiving 
 the  teftimony  of  Jcfus  Chrift.  Particularly,  in  two 
 words ' 
 
 1.  There  is  great  danger  of  being  ^/rrw  up  to  damning 
 irrors.  When  men  do  not  receive  the  teftimony  ot 
 Chrift,  concerning  the  truth  and  goodnefs  of  the  matters 
 revealed  by  him,  ib  as  firmly  to  believe  them  as  true,  and 
 embrace  them  as  good,  God  many  times  gives  them  up  to 
 the  embracing  of  damning  herefics,  as  a  juft  punifhment  of 
 their  unbelief  and  indifferency.  2  'T^heff.  \\.  10,  &c.  nem 
 that  perijjj,  hccaufc  they  received  not  the  love  of  the  truths 
 that  they  might  he  faved.  And  for  this  caufe  God  foall 
 fend  them  flrotig  deltifions,  that  they  7night  believe  a  lie  : 
 That  they  all  might  be  damned,  '■Ji^ho  believed  not  the  truths 
 but  hadpleafure  in  unrighteoufnefs.  Such  awful  inftances 
 of  divine  derelidion,  are  more  frequent  in  providence^ 
 than  is  ufually   confidered. 
 
 2.  There  is  great  danger  oiht\ng  given  up  to  damning 
 pracfices.  When  men' do  not  believe,  love,  prize  and 
 obferve  thofe  pradical  truths,  which  Chrift  reveals  to 
 them.,  he  many  times  gives  them  up  to  vile  and  wicked 
 courles.  Thus  the  heathen,  that  did  not  fuitably  and 
 pradically  entertain  the  light  of  nature,  were  given  up  of 
 God  to  moft  abominable  pradices  -,  as  the  apoftle  fets 
 forth  at  large,  Rom.  i.  21, — 30.  So  when  the  people  of 
 I frae I  d\d  not  hearken  to  what  God  tcftified  to  them,  he 
 in  judgment  abandoned  them  to  the  power  of  their  lufts. 
 Pfal.  Ixxxi.  11,12.  My  people  would  not  hearken  to  my 
 voice,  and  Ifrael  would  none  of  me.  So  I  gave  them  up  unto 
 their  own  hearts  luft  ;  and  they  walked  in  their  own  counfels. 
 Such  fpiritual  plagues  as  ihefe,  were  inflided  upon  the 
 unbelieving  JewSy   in  the  days  of  our  Saviour  and  his 
 
 '  •  apoftlcs. 
 
202  Christ  given  of  God, 
 
 apoftles.  They  rejecEled  the  teftimony  of  Jefus  Chrift 
 and  of  his  apoftks  :  and  for  this,  they  were  Imicten  with 
 blindnefs  of  mind,  and  hardnefs  of  heart,  and  left  to  /// 
 up  the  meafure  of  their  fins^  till  wrath  came  upon  them  to 
 the  uttermoft. — O  then  let  us  beware,  left  we  fall  after  the 
 fame  example  of  unbelief. — Let  us  fee  to  it,  that  we  do 
 receive  the  teftimony  of  Chrift  ;  and  that  we  receive  it, 
 as  it  ought  to  be  received.     Here  particularly, 
 
 I.  Receive  it  with  faith.     Faith,  refpeding  Chrift  as 
 a  witnefs,  means  the  yielding  a  firm  afTent  of  the   mind, 
 unto    the    truths  attefted    by    him.      Whatever   Chrift 
 teftifies  to  be  true,  we  ftiould  ftedfaftly   believe  it  to  be 
 true.     There  fliould  not  be  the  leaft  doubt  in  our  minds, 
 concerning  the  truth  of  it.     His  bare    teftimony,  ftiould 
 be  enough  to  fettle  us  in   the  belief  of  it.     He  is   a  wit- 
 nefs immediately  given  of  God  and    coming  from  God  ; 
 and  therefore  his  teftimony  is  infallible  :  fo   that  we  can- 
 not pofTibly  be  deceived,  in    giving  all  credit   to   it.     O 
 then  \tl  us  not  be  faithlefs^  but  believing — Though    feme 
 things  revealed  by  him,  be  very    wyfterious^  and   incom- 
 prehenfible  by  us,  yet  let  us  believe  them  :    and    fo  ^ti  to 
 our  fcal,  that  he   is  true.     All   his  doflrines,  are  certain 
 truths,  how  much  foever  they  may  tranfcend  our  capaci- 
 ty. The  fublimenefs  of  them  therefore,  ftiould  be  no  hin- 
 drance to  our  believing  of  them  :  but  we  fhould  htftrong 
 in  faith ^  giving  glory  to  him,  in  his  veracity. — Some  things, 
 again,  there  are  revealed  by  him,   which  we   are   apt   to 
 look  upon  as  too  good  to  be  true.     They  are  things  fo  full 
 of  grace,  fo  furprizing  to  convinced  fmners,  that  they  can 
 fcarcely   believe  them.     Yet  we  fhould  entertain  them 
 with  full  belief,  feeing  they  are  teftified  by  him  that  is  in 
 iht  bofom  of  the  Father.^  and  given  by  him  to  be  a  witnefs 
 JO  us.     Does  he  then   fay,  that  he  vja^  fent  to  be  the  Sa- 
 viour of  /inner s^  to   feek  and  to  fave  that  which  was  loft  ? 
 Does  he  fay,  that  all  who  are  weary  and  heavy-laden.,  fhall 
 have  reft  given  to  them,  if  they  come  to  him  ?  Docs  he  fay, 
 fhaf  he  will  in  no  wife  caft  o^   thofe  that  come  unto  hm  ? 
 O  believe  him,  and  doubt  not. 
 
 2.  Receive 
 
for  a  Witness  to  the  People.  203 
 
 2.  Receive  his  teftimony  with  love.  That  which  Chrill 
 teftifies,  is  truth  :  and  the  truth  is  to  be  received  with  love^ 
 2  Thejf.  ii.  10.  This  love,  fhould  extend  itfelf,  to  the 
 «;/^(?/^  of  that  truth,  which  is  witnefled  by  Chrift.  Not 
 only  to  fpeculative  and  to  promilTory  truths,  but  alfo  to 
 practical  and  even  comminatory  truths.  Thofe  pradical 
 truths,  which  enjofn  duty  and  forbid  fin,  are  to  be  em- 
 braced with  love.  All  the  commands  and  prohibitions 
 of  Chrifl,  are  to  be  loved  as  being  holy,  juft:,  and  good. 
 Pfal.  cxix.  127,  128.  /  love  thy  commandments  above 
 goid^yea,  abcave  fine  gold.  I  eft e em  all  thy  precepts  concern- 
 ing all  things  to  be  right  -,  and  I  hate  every  falfe  way.  Nay, 
 the  very  thrcatningsof  Chrift  are  to  be  entertained  with 
 unfeigned  love  to  them,  as  juft  and  equal,  and  ufeful  to 
 awaken  us  out  of  fecurity,  and  caufc  us  to  be  watchful 
 againft  fin.  Of  all  the  threatnings  of  Chrift,  we  fhould 
 fay,  as  Hezekiah  did  of  the  threarning  denounced  againft 
 his  houfe,  2  King.  xx.  19.  Good  is  the  word  of  the  Lord.^ 
 which  thou  haft  fpoken.  He  approved  o\  it,  and  acquiefced 
 in  it.  The  threatnings  will  not  hurt  us,  but  help  us,  if 
 the  fault  be  not  our  own. 
 
 3.  Receive  the  teftimony  of  Chrift  with  obedience. 
 Jefus  Chrift  as  a  witnefs,  teftifies  to  us  what  God  requires 
 of  us  and  would  have  us  to  do.  Now  this  teftimony  of 
 his  we  fhould  entertain,  by  a  ready  compliance  with 
 whatever  he  reveals  to  us,  to  be  the  mind  and  will  of 
 God.  What  he  reveals  to  be  our  duty,  we  fliould  make 
 no  queftion  but  that  it  is  our  duty,  and  fiiould  immedi- 
 ately fet  about  the  pradlice  of  it.  There  is  no  better  way 
 of  receiving  the  teftimony  of  Chrift,  than  by  a  pradical 
 conformity  to  the  whole  will  of  God,  which  he  makes 
 known  unto  us.  And  not  only  in  a  way  of  adlive  obedi- 
 ence, but  alfo  in  a  way  of  paftive  obedience,  we  (hould 
 fet  our  feal  to  the  teftimony  of  Chrift,  if  called  of  God 
 thereunto.  Rev.  i.  9.  I  am  your  companion  in  tribulation — 
 for  the  teftimony  of  Jefus  Chrift.  Chap.  xii.  11.  They  over- 
 came him  by  the  blood  of  the  Lamb^  and  by  the  word  of 
 their  teftimony  j  and  they  loved  not  their   lives  unto  the 
 
 death. 
 
$04  Christ  given  of  God, 
 
 dtath.  They  laid  down  their  lives,  in  bearing  vvitnefsi 
 and  adhering,  to  the  teftimony  of  Jcfus  Chrift,  in  the 
 gofpeJ. 
 
 4.  Receive  the  teflimony  of  Jcfus  Chrifl:  with  all 
 thankfulnejs.  The  things  v/hich  Chrift  witntlTed  to  the 
 world,  are  mod  jufl  caufes  of  grcarefl  thankfgivings  to 
 God  ;  as  has  been  fhewn.  The  glorious  perfon  a!fo,  whom 
 God  has  fent  to  be  a  witnefs  to  us  of  thefe  things,  calls 
 for  our  cntertainirg  him  with  ihankfgiving  and  praife.  k 
 is  no  meaner  a  perfon  than  his  own  Son,  who  is  the  bright- 
 nefs  of  his  glory,  and  the  cxprefs  image  of  his  perfon. 
 How  Ihould  fuch  a  one  be  welcomed  with  the  voice  of 
 joy  and  praife  !  We  (hould  take  up  the  fong  of  praife 
 uttered  by  Zacharias^  and  fay  with  him,  as  in  huk.  i.  6%^ 
 69,  78,  79.  Bli^d.  he  the  Lord  God  of  Ifrael  ;  for  he 
 hath  viftted  and  redeemed  his  people^  and  raifed  up  for  us  an 
 horn  of  falvation  in  the  houfe  of  his  fervant  David.— 
 "Through  the  tender  mercies  of  our  God,  the  day  flar  from 
 an  high  hath  viftted  us,  to  give  light  to  them  that  fit  in 
 darknefs,  to  guide  our  feet  into  the  way  of  peace,  O  then 
 \^i  us  blefs  God,  for  this  bright  and  morning fiar^  for 
 this  fun  of  righteoufnefs,  for  this  light  of  the  worlds  by 
 whom  the  clouds  of  ignorance  are  difptlled,  and  by  whom 
 the  light  of  truth  is  made  to  fhine  upon  a  dark  world. 
 Blefs  God,  for  the  full  and  clear  revelation  he  has  given 
 to  us,  of  eternal  life  and  the  way  that  leads  thereunto,  by 
 this  great  witnefs  Jefus  Chrift. 
 
 Thus  let  us  efpecially  do  at  the  iahk  of  the  Lord  [the 
 next  Lord's  day]  where  we  fhall  be  called,  to  behold 
 Chrift  fealing  the  truth  of  his  leftimony  with  his  own 
 blood  ;  that  fo  our  faith  and  hope  might  be  ftrengthen- 
 cd,  in  the  cxpeflation  of  the  great  and  glorious  thing?, 
 which  he  has  made  over  to  believers  in  the  gofpel.  Yea, 
 there  v;e  may  hear  Jefus  Chrift  teftifying  to  us  that  truth 
 of  truths,  that  moft  joyful  and  furpri^ing  truth,  even,  that 
 he  died  a  facrifice,  to  make  atonement  for  our  fins,  and 
 to  obtain  the  pardon  of  them  for  us.  There  he  fays  to 
 US5 '  This  is  my  body  which  is  broken  for  you,  *  This  is  my 
 
 blood 
 
fer  a  Leader  to  the  People.  ^05 
 
 blood  which  is  flied  for  the  rcmifTion  of  your  fins. — A 
 commandment  he  had  from  God  the  Father,  thus  to  die 
 for  us.  ^oh.  X.  18.  I  lay  down  my  life  for  my  fheep  ; 
 this  commandment  have  I  received  of  my  Father.  A  com- 
 mandment alio  he  had  from  the*  Father,  to  witnefs  to  us 
 this  his  dying  for  us.  For  he  fpakc  nothing,  but  what 
 bis  Father  gave  him  a  commandment,  that  he  fhould  fay 
 and  fpeak.  (Job.  xii.  49  )  How  worthy  then  is  the  great 
 and  gracious  God,  to  inherit  our  high  praifes,  on  the  ac- 
 count of  his  giving  his  Son  Jefas  Chrift  to  be  fuch  a  wit- 
 nefs to  the  people  •,  and  to  that  people,  of  whom  we  are, 
 a  part  } 
 
 DocT.  II.  Jefus  Chrift  was  given  of  God  the  Father^ 
 to  be  a  Leader  to  the  people  — This  is  the  fccond  title  here 
 given  to  Jefus  Chrili.  And  this  title  of  a  leader^  does, 
 in  a  more  efpccia!  manner,  point  out  the  diredlive  power 
 of  Jefus  Chrift,  or  his  condudling  and  guiding  of  us  in 
 the  way  wherein  we  fhould  go.  Two  things  may  here 
 be  enquired  into. 
 
 Qiieft.   I.  /i/(?te^  is  Jefus  Chrift  a  /^^i^r  to  the  people ? 
 
 Anfw.  I.  By  his  doolrine.  The  holy  fcriptures  arc 
 the  word  of  Chrifl^  Col.  iii.  16.  Now,  in  this  word,  he 
 fhews  us  the  vvay  to  life  and  falvation.  His  word  there- 
 fore is  faid  to  be  as  a  light  that  fhineth  in  a  dark  place^ 
 2  Pet.  i.  19.  It  ferves  to  guide  us,  while  we  are  in  this 
 world,  which  is  full  of  ignorance  and  error.  This  is  a 
 light  unto  our  feet,  and  a  lamp  unto  our  paths,  Pfal.  cxix. 
 105.  So  in  Prov,  vi.  23.  The  commandment  is  a  lamp,  and 
 the  law  is  light.  It  is  as  a  candle  in  the  night,  yea,  as 
 the  light  of  the  fun  by  day,  to  dircdl  us  in  the  way  to 
 the  kingdom  of  heaven. — The  word  alfo  is  called  a  way 
 or  pj/^,  Pfal.  cxix,  i4>  3  j,  35-  Asa  way  or  path  is  a 
 guide  to  us,  from  one  place  to  another,  fo  the  word  of 
 Chrift  is  a  guide  to  us  from  earth  to  heaven.  The  walk- 
 ing in  this  way  will  condudt  us  to  heaven.  Jefus  Chrift 
 then  guides  us  by  his  word,  and  therein  fays  unto  us,  This 
 is  the  way ^  walk  ye  in  //,  Ifai.  xxx.  21. 
 
 Jnfw.  2. 
 
2o6  Christ  given  of  God, 
 
 Jfjfw.  2.  By  his  example.  Thus  Jefus  Chrift  leads 
 out  his  Jheep^  and  goes  before  them  ;  as  it  is  faid,  Job.  x. 
 3,  4.  In  his  own  perfon  and  pra6ticc,  he  has  fet  before  us 
 a  pattern,  which  we  are  to  imirate.  i  Pet.  ii.  21.  Leaving 
 us  an  example^  that  we  fhould  follow  his  fleps.  His  moil 
 holy  lite  and  converfation/is  a  pradlical  exhibition  of  the 
 way  to  glory  ;  and  we  ought  to  walk^  even  as  he  aljo  walked^ 
 I  Joh.  ii.  6.  In  this  refped,  partly,  Jefus  Chriftis  called 
 the  way,  Joh.  xiv.  6.  /  am  the  way.  He  is  fo,  exempla- 
 rily  ;  inafmuch  as  his  example,  is  a  mod  glorious  direc- 
 tory to  us,  in  the  way  to  blefTednefs.  If  we  follow  him, 
 we  fhall  afTuredly  go  to  him,  to  be  with  him  for  ever 
 in  glory.  Joh.  xii.  26.  If  any  man  ferve  me^  let  him  follow 
 me^  and  where  I  am^  there  /hall  alfo  my  fervant  be. 
 
 Anfw.  3  By  his  holy  Spirit.  The  holy  Spirit  is  the 
 Spirit  of  Chrijl,  i  Pet.  i.  1 1.  And  this  holy  Spirit  Jefus 
 Chrift  fends  unto  his  people,  to  lead  and  guide  them  in 
 the  right  way.  This  was  what  he  promifed  before  he 
 left  this  world.  Joh.  xvi.  7,  13.  //  /  depart,  I  will  fend 
 the  Comforter  unto  you. — And  when  he  the  Spirit  of  truth 
 is  come.,  he  will  guide  you  into  all  truth.  He  guides  them 
 into  the  knowledge  of  the  truth,  into  the  love  of  the  truth, 
 and  into  the  p^adice  of  the  truth.  The  holy  Spirit  is 
 fent,  to  (liew  them  the  true  way  to  life,  and  to  lead  them 
 on  in  that  way  unto  the  end.  And  hence  all  the  chil- 
 dren of  God,  are  faid,  to  be  led  by  the  Spirit  of  God.,  Rom. 
 viii.  14.  He  enlightens  their  minds  in  the  knowledge  of 
 their  duty,  and  fweetly  draws  their  wills  to  engage  in  the 
 praflice  of  duty.  This  is  the  work  and  ofBce  of  the  holy 
 Spirit,  refpedling  all  true  believers,  to  be  a  fpirit  of  coun- 
 fel  to  them,  Ijai.  xi.  2. 
 
 Anfw,  4.  By  his  gracious  providence.  The  kingdom 
 of  providence  is  managed  by  Jefus  Chrift  ;  and  that,  in 
 a  fubferviency  to  the  eternal  falvation  of  his  people. 
 Joh  xvii.  2.  thou  hafl  given  him  power  over  all  fie fh^  that 
 he  fhould  give  eternal  life  to  as  many  as  thou  hafl  given 
 him.  They  are  therefore  under  the  perpetual  condudt 
 of  his  moft  wife  and  powerful  providence,  i  Pet,  iii.  12; 
 
 The 
 
for  a  Leader  to  the  People.  207 
 
 The  eyes  of  the  Lord  are  over  the  righteous.  Fie  beholds 
 them  with  an  eye  of  favour  and  care.  He  guides  tbem 
 with  his  eyes^  as  it  is  faid,  in  PJal,  xxxii.  8.  He  keeps  a 
 watchful  provident  eye  upon  them,  that  they  rtiall  not, 
 cither  by  men,  or  devils,  or  their  own  lufts,  be  turned  out 
 of  the  way  to  heaven.  Oftentimes  in  his  providence, 
 he  prevents  their  going  into  the  way  of  temptation,  when 
 they  are  about  to  do  it.  Oftentimes  he  prevents  temp- 
 tations from  coming  to  them,  when  they  have  been  dc- 
 figned  by  others.  Oftentimes  he  guides  them  to  fuch 
 places  and  means  of  light,  as  promote  them  in  the  way 
 to  glory.  In  a  word,  as  the  people  of  Ifrael  were  under 
 the  peculiar  conduft  of  Chrift's  providence,  through  the 
 wildernefs  unto  the  land  of  Canaan  \  fo  are  his  people 
 Hill  under  his  fpecial  providential  condud  through  this 
 world,  to  the  heavenly  Canaan. — Thus  for  anfwcr  to  the 
 firfl:  queftion. 
 
 Qucft.  2.  fVhat  kind  of  leader  is  Jefus  Chriftunto  the 
 people  } 
 
 Anfw.  I.  He  is  a  mo^Jkilful  leader.  'Tis  faid  o^ Da- 
 vid., i\\2Lthe  guided  the  people  of  Ifrael  by  the  Jkilfulnefs  of 
 his  bands.,  Plal.  Ixxviii.  72.  He  was  to  them  a  wife  and 
 fkilful  leader.  This  is  much  more  true  of  Jefus  Chrifl", 
 the  antitype  of  David.  He  is  infinitely  wife  and 
 knowing,  and  therefore  is  fully  furniihed  with  fkill  to 
 guide  us  in  our  way.  The  Scribes  and  Pharifees  were 
 blind  guides,  and  thofe  that  followed  them,  were  ltd 
 into  the  by  paths  of  ignorance,  error  and  deftrudion. 
 Matth.  XV.  14.  ^hey  be  blind  leaders  of  the  blind.  And  if 
 the  blind  lead  the  blind.,  they  /hall  both  fall  into  the  ditch. 
 But  Jefus  Chrift  is  an  alKfeeing  and  omnifcicnt  guide  ; 
 and  they  that  follow  his  condud,  fhall  never  wander  out 
 of  the  right  way,  Joh.  viii.  12.  I  am  the  light  of  the 
 world  :  he  that  followeth  me.,  Jhall  not  walk  in  darknefs., 
 but  fhall  have  the  light  of  life.  He  fhall  enjoy  that  light, 
 which  fhall  infallibly  guide  him  in  the  way  to  everlafting 
 life. 
 
 Anfw.  2. 
 
ZoS  Christ  j^ivtn  cf  Goi?, 
 
 .  Anfw.  2.  Jefus  Chrifl:  is  a  mod /><?ze?^r/5^/ leader.  He 
 has  not  only  fkiil,  to  point  out  to  us  the  right  way,  but 
 he  hasalfo  ftrength,  to  defend  us  in  the  way.  Jefus  Chrift,, 
 by  a  mighty  hand,  led  his  people  out  of  Egypt  into  the 
 jand  of  Canaan.  He  made  a  v/ay  for  them  through  the 
 red  fea,  he  preferved  them  through  the  difficulties  and 
 dangers  of  the  wildernefs  ;  He  fubdued  their  enemies 
 before  them,  and  fettled  them  in  the  fafe  pofTefTion  of 
 Canaan  Exod.  xv.  13.  Thou  in  thy  jnercies  haft  led  forth 
 ibe  people  which  thou  hafi  redeemed  ;  thou  haft  guided  them 
 in  thy  ftrength  unto  thy  holy  halt  tat  ion  .^  i.  e.  the  holy  land 
 of  Canaan^  which  God  had  chofen  to  dwell  in  with  his 
 people.  Pfal.  Ixxviii.  52,  3,  4..  Thus  alfo  Jefus  Chrif]-, 
 by  his  almighty  power,  gives  fafe  condud  to  his  people^ 
 through  this  world,  unto  the  heavenly  Canaan.  They 
 meet  with  many  difficulties,  which  to  them  are  infupera- 
 ble  ;  they  are  oppofed  by  many  enemies,  which  to  them 
 are  invincible  :  but  Jefus  Chrifi  carries  them  on  in  fafety  •» 
 and  makes  them  more  than  conquerers  over  all  their  ene- 
 mies. He  is  to  them  a  fun  and  a  jhield^  Pfal.  Ij^xxiv.  i  r, 
 A  fun  Co  direfl,  and  a  fiiield  to  protect  them,  in  their 
 way  to  glory.  This  great  fnepherd,  that  leads  )\\s.  peo- 
 ple like  a  flock\,  is  alio  a  fafe  guard  unto  them,  to  fecurc 
 them  from  thofe  that  would  deflroy  them.  Joh.  x.  280 
 1  give  unto  them  eternal  life.,  and  they  ftoalt  never  ferijh^ 
 nor  ftoall  any  pluck  them  out  of  my   hand. 
 
 Anjw.  3.  Jefus  Chrifl  is'  a  moft  gentle  leadef.  The 
 gentlenefs  of  his  condud,  was  typified  by  that  o\  Mofes, 
 Mofes  was  the  mvekefl:  man  upon  the  earth.  Numb.  xii.  3, 
 Now  the  man  Mufes  was  very  meek.,  above  all  the  men 
 which  were  upon  the  face  of  the  earth.  This  man,  God 
 fee  to  lead  his  people  in  the  wildernefs.  Pfal.  ixxvii.  20. 
 ^hou  leddeft  thy  people  like  a  flock.,  by  the  hand  of  Mofes 
 and  Aaron.  And  being  a  man  of  a  very  mild  and  gentle, 
 m.eek  and  lowly  difpofuion,  he  led  on  the  people  with 
 all  tendernefs  and  care,  notwithflanding  their  froward 
 and  provoking  behaviour.  Yet  in  this  refpedt,  Jefui 
 Cbrift   is  much  greater  than  Mofes.      He  is  meek  and 
 
 lowly^, 
 
for  a  L  E  A  D  E  R  to  the  P  E  o  r  r,  E.  ^op 
 
 !r^v/ly,  far  beyond  Vv'hac  il//7/'J.f  war,  or  could  be.  And 
 rherefore,  he  prtKribcs  himfelf  as  fhe  bighefb  pattern 
 cfmeeknefs  and  lo'A'iinefs,  which  we  are  to  copv  after. 
 Mdtth.  xi.  29.  Learn  of  me  ;  for  I  am  meek  and  lowly  in 
 heart.  His  guid;ince  and  condutl  of  his  people,  is  there- 
 fore mani^ed  with  2I!  genclenefs  and  tendernefs.  Ifai. 
 ^\  II.  He  fJjaU  feed  his  fi)ck  like  a  jl^epherd^  he  fo all  ga- 
 ther the  lambs  vjith  his  arm,  and  carry  them  in  his  bofom, 
 and  fl^all  genily  lead  thofe  that  are  ivith  young.  Under 
 I  his  is  fc'C  forth  Chrifl*s  tender  care  over  his  church 
 and  people  ;  and  particularly  his  tender  rerpe6"t  for  the 
 Tveakefl  believers,  and  fuch  as  are  burdened  with  the 
 fenfe  of  lln,  affli61ion  and  forrow.  And  accordingly 
 ive  ^nd  how  great  gentlenefs  and  tendernefs  he  exer- 
 cifed  towards  his  weak  difciples,  in  the  days  oi  his  hu- 
 miliation on  earth.  He  mod  mildly  bare  with  their 
 unbelief,  ignorance  and  infirmities,  and  mofb  gracioufly 
 indruded  them,  and  reduced  them  into  the  right  way. 
 The  fame  fpiric  of  tendernefs,  towards  weak  chriflians, 
 is  in  him,  nov^  he  is  in  the  height  of  glory.  And  thought 
 this  be  not  evident  to  fenfe,  vet  it  is  to  faith,  founded 
 on  divine  revelation,  which  afTures  us,  that  Jefus  Chrid: 
 in  heaven,  is  full  of  compajfion  towards  his  church  on 
 earth,  Heb.  iv.   15.  and  v.  2. 
 
 Anfw.  4.  Jefus  Chrifl  is  a  cor.ftant  leader  of  his  peo- 
 ple. He  noc  only  puts  them  into  their  wav,  and  goes 
 with  them  part  of  their  way,  but  accompanies  them  co 
 the  end  of  their  way.  If  he  withdrew  from  them,  cj^d 
 left  them  to  their  own  condutl,  they  would  wander  ou: 
 of  the  way,  and  fall  Ihort  of  heaven.  They  are  there- 
 fore under  the  perpetual  i^juidance  of  Jefus  Chrifr.  Thus 
 it  is  promifed  to  the  godly,  IJai.  Win.  ir.  The  Lord 
 pjall  guide  thee  continually.  And  of  this  they  are  confi- 
 dent, fo  as  to  fay,  he  will  he  our  guide  cjen  unto  deaths 
 Pfal.  xliii.  14.  He  will  continue  his  condudl:  of  them  co 
 their  dying  day,  and  then  lodge  them  fafe  in  glory. 
 FfaL  Ixxiii.  24.  Thou  fjiilt  guide  me  with  thy  couvfel,  and 
 afterwards  receive  me  to  glory, 
 
 P  Appli*- 
 
21^  CHkisT  given  of  GoSf, 
 
 Application. 
 
 The  Use  (hall  be  in  way  of  Exhortation,  h  Jefi>$ 
 Chrifl  given  cf  God  to  be  a  leader  to  his  people  ?  Lee  us 
 Jhen  accept  him  for  our  leader,  and  give  up  ourlelves  to 
 his  condutta  We  fhould  commie  ourfelves  to  his  guid- 
 ance, following  his  diredlions  in  all  things.— Confider 
 by  way  of  Motive  hereunto, 
 
 Mot,  I;  If  we  are  not  led  by  Chrijl,  we  fliall  be  led 
 by  fin^  and  fatan,  and  the  world.  If  we  refufe  the  gra- 
 cious guidance  of  Jefus  Chrifl:,  we  fliall  be  left  to  the 
 pernicious  guidance  of  thefe  enemies  of  our  fouls. — 
 The  lufts  chat  are  in  as^  wiH  draw  us  away,  and  h^d  us 
 into  the  paths  of  fin  and  mifery  ;  as  it  was  faid  of  fome, 
 2  Tim.  iii.  8.  that  they  were  kd  mvay  by  divers  lufls.--- 
 The  temptations  and  fuggeffions  o(  fatan^  will  power- 
 fully fway  u?5  and  we  fliall  be  led  captive  by  him  at  biswill^ 
 2  Tim.  ii.  26.---The  evil  examples  cf  the  v/orld,  will 
 have  a  dangerous  influence  upon  us,  fo  as  to  draw  us 
 over  to  a  conformity  unto  ihevn.- -'-Scducers^v.d  deceivers 
 may  lead  us  out  of  the  way  of  truth,  into  damning  er- 
 rors and  hereftes^  1  Tim.  iii.  6. — Now,  if  we  are  left  to 
 be  under  the  condnifi:  of  fuch  leaders  as  thefe,  whither 
 will  they  lead  us?  Surely^  to  tlie  chambsrs  of  deaths  and 
 the  pit  of  eternal  deRruction. 
 
 Mot.  2.  if  we  fincerely  give  up  ourfelves  to  the  guid- 
 ance of  Chrift^  he  will  lead  us  into  the  mofi  excellent  'ivay. 
 l^he  way  that  he  will  lead  us  in,  has  all  thofe  proper- 
 ties belonging  to  it,  which  may  recommend  ic  to 
 m.     Ex.  gr. 
 
 I.  Ic  is  a  pleafant  way.  Great  Joy  and  Fleafureare 
 experienced  by  them  that  walk  in  this  way.  Prov.  iiio 
 17.  Her  ivays  are  ways  of  pkafantnefs.  And  they  muft 
 needs  be  fo.  For  they  are  ways  of  faith  and  hope^ 
 which  eftablifli  the  heart,  and  refrefii  the  foul,  by  ap- 
 plying the  promifes.  And  they  are  ways  0^  communion 
 *with  God.  A  v/alking  in  them,  is  a  walking  with  God, 
 and  that  is  a  delightful  walk.  They  arealfo  the  ways 
 of  kie.     All  the  duties  attended  in   Chrid's  way,  are 
 
 fummarilj 
 
for  a  Leader  lo  ths  People.  211 
 
 fummarily  lo'ue  to  God  and  man.  Thus  our  Lord  epi- 
 lomifes  or  fums  chem  up,  Matth.  xxii.  37,  38,  39>  40- 
 On  thefe  tvoo  commandments  hang  all  the  la-jj  and  the  pro- 
 phets. Every  ftep  in  this  way,  is  taken  under  che  influ- 
 ence of  love,  and  fweetncd  by  love. 
 
 2.  h  is  ^  peaceable  way.  Lut  i.  79.  To  guide  our  feet; 
 into  the  ^ay  of  peace.  Pro  v.  iii.  17.  JH  her  paths  are 
 peace. '-In  this  way  they  have  peace  with  God.  He  is 
 reconciled  to  them,  and  has  a  fpecial  favour  and  friend- 
 (liip  for  them.  Job.  xiv,  23.  ]f  a  man  love  me^  he  voill 
 keep  my  v:ordsy  and  my  father  ivHl  love  him. 
 
 Again,  in  this  way,  they  have  peace  of  confcience^ 
 Pfal.  cxix.  165.  Great  peace  have  they  which  love  thy  law, 
 and  nothing  fjall  offend  them.  Great  quiet  of  mind,  is 
 to  be  found  in  the  way  of  righteoufnefs.  Ifai.  xxxii.  ij. 
 The  ijoork  of  righteoufnefs  floall  be  peace.,  and  the  effect  of 
 righteoufnefs,  Q'tietnefs  and  affurance  for  ever, 
 
 3.  Il  is  a  Jafe  way.  It  gives  fifety  to  them  :hat  are 
 in  ir.  Thus,  there  is  fafety  againft  'xandring,  Ifa.  xxxv, 
 8.  It  fballbe  called  the  ijoay  of  holinefs.  —  The  "voayfaring 
 men,  though  foolSy  (loall  not  err  therein,  Thofe  that  are 
 fet  out  in  this  Wdy,  though  never  fo  weak  and  fimp^e, 
 iliall  not  wander  out  of  it,  fo  as  to  mifs  of  eternal  life» 
 Again,  there  is  fifety  againft  hurt.  In  this  way,  nothing 
 fhail  do  them  any  real  harm.  Pfal.  cxix.  165.  Nothing 
 fiOall  offend  them.  In  this  wav,  they  are  under  the 
 gu-irdianlhip  of  holy  angels.  Pfal.  xci>  11.  He  f:) all  give 
 his  angels  charge  over  thee,  to  keep  th:e  in  all  thy  vjays. 
 Yea,  the  power  of  God  is  eng-^^^ed  for  their  prefc^rva-. 
 lion.  I  Pet.  i.  5.  IVho  are  kept  by  the  power  of  God 
 through  faith  unto  falvation.  God  wi!i  cirry  them  fafe 
 to  heaven,  notwithftanding  all  the  milice  and  rage  of 
 men  and  devils,  i  Tim.  \v.  17,  18.  7  avzi  delivered  out, 
 of  the  mouth  (f  the  Uuny  and  the  Lord  J  hall  deliver  vie 
 from  every  evil  'jjurk,  and  will  prefer ve  me  unto  his  heavenly 
 kingdom.  ^ 
 
 4.  It  is  the  bejl  wsiV,  It  is  faid  exprefjv  to  be  a  good 
 way,  jer.  vi.  16.  u-lsk  for  the  old  paths,  where  is  the  good 
 war,  and  w.ilk  thereir..     And  it  is  not  only  a  good  wav^ 
 
 P  2  bat 
 
2.12  Christ  ghcn  of  God, 
 
 but  alfo  the  befi  way.  In  this  way,  there  Is  the  bejd 
 company.  It  \sthe  way  of  good  men,  Prov.  ii.  20.  And 
 ihefe  are  the  mofl  excellent  men  in  the  world,  PfaL 
 xvi.  3. ---Again,  this  way  k'dds  to  the  befi  place,  it  is 
 ihe  way  to  heaveno  Matth.  vii.  14.  The  narrow  way 
 kadeth  unto  life.  It  leads  to  heaven^  which  is  a  better 
 place  than  this  world,  Heb.  xi.  16.'--- Again,  this  way 
 brings  to  the  enjoyment  of  the  beji  good,  even  God. 
 Gen.  V.  24.  Enoch  walked  with  Gody  and  ks  was  not,  for 
 God  took  him,  i.  e.  to  himfelf  in  heaven. 
 
 Some  things  may  be  added  by  way  of  Direction. 
 
 Diredl.  i.  Let  us  be  fenfible  of  our  own  inability  to  gidds 
 onrfelves.  We  have  not^  naturally,  ski!) -and  wifdom, 
 to  difcern  the  way  in  which  we  fhould  walk  :  and  if  l^i^t 
 to  follow  our  own  counfel  and  judgment,  we  fliould 
 do  as  they  did,  Ifai.  vi.  20.  Call  evil  good,  and  good  evil  : 
 put  darknefs  for  light,  and  light  for  darknefs  ;  bitter  for 
 fweety  and  fvoeetfor  bitter.  We  fhall  embrace  error, 
 rather  than  truth  ;  and  take  the  way  to  hell,  to  be  the 
 way  to  heaven.  And  when  the  way  oftruch  and  ho- 
 linefs  is  made  known  to  us,  and  underflood  by  us,  we 
 cannot  as  of  ourfehc^es  get  into  the  way,  and  walk  therein  y 
 but  (hall  fhun  if,  or  foon  leave  it,  fball  miftake  our  way 
 or  turn  cut  of  it.  The  wifeil  and  bed  of  men  will 
 fubfcribe  to  that  acknov/ledgment^  jer.  x.  23.  0  Lord, 
 J  know,  the  way  of  man  is  not  in  himfelf  :  it  is  not  irj 
 fnan  that  walketh,  to  diredt  his  fteps.  Tnis  unskilfulnefs 
 and  impotency  of  our's,  we  muH:  be  duly  fenfible 
 of  ,•  othcrwife  we  fnall  never  accept  of  Chrifl  for  our 
 Leader,  and  refign  up  ourfeives  to  his  condu61.  The 
 proud  Fharifees;  who  conceited  they  had  light  and  fighc 
 enough  of  tlieir  own,  fcorned  to  go  to  Chrid  for  Ci- 
 fe6lion  in  the  way  to  life. 
 
 Direft  2.  Study  the  word  2ir.d  example  of  Jefus  Chriff. 
 His  word,  is  our  rule  ;  and  his  life,  is  our  pattern. 
 Chrifl's  guidance  of  us,  is  always  according  to  thefe* 
 He  leads  us  into  a  conformity  to  hi^  own  holy  will, 
 and  holy  life.  He  makes  us  to  order  our  converfation 
 according  to  his  v/ord,  and  to  walk  even  as  he  himfelf 
 
 'WSilked^ 
 
for  a  Leader  to  the  People.  213 
 
 •walked.  If  therefore  we  would  be  guided  by  Jefus 
 Chrift,  we  muft  labour  to  be  more  and  more  acquainted 
 with  his  revealed  will,  and  his  holy  walk.  Ic  is  in  vain 
 to  expecl  the  condudl  uf  Chrifl,  and  yet  remain  willing. 
 ]y  ign(^ant  of  thar,  according  to  which  our  lives  are  to 
 be  fquared.  Nay,  it  is  impoflible  for  us  to  be  led  on 
 in  the  right  wav,  if  we  know  ic  not.  We  fliould  then 
 labour  to  gro-jo  in  {he  knowledge  r>f  Jcfus  Chiijt  and  his 
 will,  defiring  to  be  more  and  more  conformed  ihere- 
 unro  ,•  then  are  we  in  the  way  of  Chrift's  leading  us. 
 
 Dirc61.  3.  Cherijh  the  gracious  motions  of  the  Spirit  of 
 Chrift,  Our  Lord  is  withdrawn  from  his  church  on 
 earth,  as  to  his  bodily  prefence.  But  the  want  of  this 
 is  made  up,  by  the  prefence  of  his  holy  Spirit  with 
 them.  By  this  bkHed  Spirit  he  does  all  that  for  them, 
 v^'hich  he  did  when  bodily  prefent  with  them.  By  his 
 Spirit,  he  particularly  leads  them  into  the  ways  of  tru'li 
 and  holinels,  and  upholds  them  therein  to  the  end. 
 We  iliould  therefore  give  a  ready  entertainment,  to 
 all  the  operations  of  the  holy  Spirit  upon  our  fouls,  h^ 
 he  lets  light  into  our  minds,  difcovering  fm  and  duty, 
 v/e  lliould  thankfully  entertain  ir.  If  he  quickens  us 
 unto  duty,  gives  us  any  enlargement  of  heart  in  it, car- 
 ries us  comfortably  through  ir,  we  (hould  welcome 
 fuch  experiences,  withal  afcribing  praifeto  the  Spirit  of 
 grace.  This  will  be  the  way  to  have  further  experi- 
 ence of  his  powerful,  bltfled  influences. 
 
 Dire6t.  4.  Let  ns  be  earneft  in  prayer  to  Jefus  Chrift; 
 for  his  guidance  of  us.  The  gate  is  ftrait,  and  the  way- 
 is  narrow,  which  leads  to  heaven  ;  there  is  great  danger 
 of  miftaking  ic,  and  there  is  much  difficulty  and  oppofi- 
 tion  in  ir.  And  if  the  Lord  do  not  afford  us  his  fpecial 
 dire6lion  and  afliflance,  we  fliall  never  find,  nor  choofe, 
 nor  walk,  nor  hold  out  in,  the  way  that  leads  to  eternal 
 Ife.  We  had  then  need  to  be  frequent  and  fervent 
 in  prayer  to  Jefus  Chrifl,  that  he  would  take  us  by  the 
 hand,  and  lead  us  through  this  evil  world,  in  fafety,  unto 
 glory.  One  of  the  bed  of  men,  even  the  man  after 
 God's  own  heart,  faw  his  need  of  divine  guidance,  and 
 P  3  o^icn 
 
214  Christ  given  of  Gob, 
 
 often  befought  God  in  -prayer  for  ir.  And  let  ihs:  pe- 
 titions, which  in  this  cafe  he  put  up  to  God,  he  ours 
 alfo.  Pfal.  XXV.  4,  5.  Shew  me  thy  ways^  0  Lord,  teach 
 me  thy  paths  :  lead  me  in  tky  truths  and  teach  me.  Pfal. 
 cxix.  133.  Order  ?ny  fteps  in  thy  zvord.  And  cxx^ix.  23, 
 24.  Search  me,  0  God,  and  know  my  heart ;  try  me^  and 
 know  my  thoughts,  ^nd  fee  if  there  he  any  wicked  tvay  in 
 me,  and  lead  me  in  the  way  everlafiing. 
 Thus  for  the  fecond  doctrine. 
 
 DocT.  IIIo  Jefus  ChriPt  is  given  of  God  to  be  a 
 Commander  to  the  people.  This  is  the  third  titk  here 
 attributed  to  Chrifl; ;  which  has  a  fpecial  reference  to 
 hh  kingly  office^  exercifed  in  his  llace  of  exaltation. 
 For  explication,-- 
 
 '  Queit.  I.  fVhat  is  implied  in  Chriffs  being  a  com- 
 tnander  to  the  people  ? 
 
 \  Anfw.  I.  His  giviijg  Jaw:  to  them.  As  a  commander^ 
 he  has  a  legiflative  power  belonging  ioh'im.  If ai.  i^xxiii.. 
 22.  The  Lord  is  our  law  giver.  He  has  full  right  and 
 r.uthority  to  ordain  laws,  and  enjoin  obedience  unco' 
 them.  Matth,  xxviii.  19^  20.  Go  ye  therefore  and  teacb 
 all  nations y-"tcacbing  them  to  obferve  all  things  whatfosver 
 I  have  commanded  you.  His  commands  are  imiverfallv 
 bindings  fo.as  that  all  men  are'  bound  in  confcience  to 
 obferve  them.  Thefe  commands  of  his,  are  contained 
 in  the  holy  fcriprures,  which  are  the.  word  of  Cbri/f^ 
 CoL  iii.  16.  Thebleffed  Bible,  is  the  flatute-book  of 
 that  great  King,  comprifing  in  it  all  the  laws  and  or- 
 (dlnances  of  his  kingdom. 
 
 '  yjnfw.  2.  His  exercifing  a  governing  providence  over 
 them.  As  a  commander  of  the.people,  he  adinaliy  b^ars 
 rule  over  them.  Ifji.  ix.  6.  The  goijcrnmerd  flmll  be  upm 
 his  JhouJdcr^  The  management  of  providence  is  com-  = 
 mitced  to  him,  PfiLxxVi.  28.  The  kingdom  is  the  Lord's, 
 and  he  is  governor  among  the  nations,  'i'he  whole  world 
 is  under  his  governmenr,  but  moreefpecially  the  church 
 and  people  of  God.  He  s^overns  both  his  friends  and 
 bis  foes  ;  but  in  a  very  difFerenc  way  and  manner.  'I  o 
 indance  here  briefly— •  (i.)  He 
 
for  a  CoMMAKBER  to  the  People.  215 
 
 (i")  He  governs  his  enemies,  in  a  way  0^ poiucr.  Tho' 
 they  do  oppofe  him,  yec  he  has  chem  under  his  power- 
 ful command,  Pfal.  ex.  2.  Rule  thou  in  the  midjl  of  thine 
 enemies,  ile  \o  rules  among  them,  as  to  overpower 
 them,  limit  and  reftrain  them.  FJal  Ixxvi.  10.  Surely 
 the  virath  of  man  fi^^iU  praife  thee,  and  the  remainder  of 
 "Lorath  flocclt  thou  rejiraiu.  He  will  fufFer  no  more  of 
 their  wrath  and  rage  to  break  forth,  than  what  he  will 
 over-rule  for  his  own  glory.  He  fets  bounds  to  their 
 wrath,  beyond  which  ic  cannot  paG.  And  as  hereflrains 
 them  at  his  pleafure,  fo  he  can,  and  will,  by  his  power 
 deflroy  them.  Pfal  li.  9.  'Iheu  fualt  break  them  with  a 
 rod  (f  iron,  and  dafJj  them  in  pieces  like  a  potter's  vejfe I. 
 
 (2.)  He  governs  his  people,  in  a  way  of  grace.  His 
 government  over  them,  is  mofl:  gracious  and  favourable. 
 He  proteds  and  defends  them  from  ruin  and  deftruc- 
 tion  by  fatan  and  his  inftruments.  Jfai.  xxvii,  3.  /  the 
 Lord  do  kcsp  it,  I  will  water  it  cucry  moment  ;  lefl  any 
 hurt  it,  I  will  keep  it  night  and  day.  He  orders  and  dif- 
 pofes  all  things,  even  their  greatell  affli61ions  and  per- 
 fecutions,  one  v/ay  or  other  for  their  good,  Rom  viiic 
 28.  He  pours  out  his  holy  Spirit  upon  them,  whereby 
 they  are  difpofed  and  flrengthned  to  ferve  him,  and 
 work  out  their  own  falvation.  ylds.  ii.  33.  Being  by 
 the  right  hand  of  God  exalted,  and  having  received  of 
 the  Father  the  promife  of  the  Holy  Ghofiy  he  hatb 
 flnd  forth  this  which  ye  now  fee  and  hear.—'ThiLS  for 
 ihe  fecond  anfwer. 
 
 Jnfw.  3.  His  difpenfing  rewards  to  them.  As  he  is 
 a  commander,  he  has  a  difpenfative  power  belonging 
 to  him.  The  difpenfadon  of  all  things  is  in  his  hands. 
 So  that  he  has  power,  not  only  to  make  laws,  but  alfo 
 to  fee  them  executed,  according  as  men  are  found 
 obedient  or  difobedient  thereunto.  He  is  fuch  a  com- 
 mander, as  has  the  power  of  life  and  death  lodged 
 Vv  ith  him.  He  is  a  lawgiver  that  is  able  to  fave  or  de- 
 Jlroy,  Jam.  iv.  7.  Accordingly  he  is  ordained  to  be  the 
 judge  of  all  men.  Jets.  xvii.  31.  He  hath  appointed  a 
 dan,  in  the  which  he  will  judge  tb$  world  in  right eoufnefs^ 
 
 p  4  ^y 
 
^i6  C iiKi ST  given  cf  G  CD, 
 
 by  that  man,  ivhom  he  hath  ordained.  And  therefore  hs 
 himfelf  has  told  U5,  that  he  will  fummon  all  men  be- 
 fore his  judgmtni-fear,  and  pafs  and  execute  a  final 
 fentence  on  them  :  a  fentence  of  abfoiutiGii  upon  the 
 godly,  and  a  fentence  of  condemnation  on  the  ungod- 
 ly. Matth,  XXV.  34.  Co7ne,  ye  bkffed  vf  my  Father,  ^c. 
 f^^A,  Depart,  ye  curjed,  into  ever  la  fling  fire  ^&,q,  f  46. 
 Thefe  jbail  go  away  into  everla/iing  piwijhment,  and  the 
 righteous  into  life  eternal 
 
 (^utit.  2.  IVhat  fort  o{  commander  n  Jefus  Chrifl  V 
 Mffv,K  I.  He  is  fiipream  conrimander.  There  are 
 rulers  among  men,  in  various  ftations,  uome  lower, 
 fome  higher.  But  Jcfus  Chriil:  is  fuperior  ro  the  high- 
 eU  and  greatefl  of  them.  He  is  far  above  them  ail 
 iil  t}(ceilency  and  auLhority.  Sokmbu  was  an  exceed- 
 ing  great  and  renowned  king  ;  but  Jcfus  Chriil  was 
 far  greater  than  he.  Matth.  y,v..  40,  A  grater  than 
 Solomon  is  here,  laid  Chnft  of  himkif.  "lie  is  the 
 Fnnce  of  the  kings  (f  the  earth,  Rev.  i.  5.  He  is  Lord 
 cf  luidSy  and  Kiyig  (f  kings ^  Chap.  xvii.  14.  &  x.x.  i5. 
 ---He  has  power  id  command  them,  and  they  ought  to 
 obey  him:  And  are  therefore  bid  to  iifs  the  Son^  and 
 cojjeld  fubjeclion  to  him,  PJai  ii.  10,  ir,  12. ---H« 
 has  power  to  difpofe  of  them,  to  fet  them  up  or  puH 
 them  down.  Frov.  viii.  15.  By  me  kings  reign—'W^ 
 has  power  to  over-ride  them.  Their  very  hearts  are 
 in  his  hands,  turned  by  him,  which  Vt^ay  foever  ic 
 pleafes  him,  Prov.  xxi.  r.--He  has  power  to  judge 
 them,  and  the  very  higheft  mud  ftand  before  his  judg- 
 ment-feat, Rei).  vi.  15,  1 6.--S0  that  Jefus  Chrifl  is  the 
 chief  commander  of  the  people,  their  fovereign 
 E.uler.  :■     :    . .     .    ■ 
 
 Jnfm.  2.  Me  is  a  moft  wife  commander.  As  God, 
 fee  is  infinitely  wife.  As  man,  he  is  far  wifer  than  aH 
 men,  yea,  than  all  angels.  His  human  namre,  to  the 
 utmofl  capacify,  was  replenidied  with  wifdom  and  un- 
 derilanding.  Jfai.  xi.  2.  The  Spirit  of  the  Lord  floall  reft 
 upon  him,  the  Spirit  of  'xifdom  and  under  ft  anding.  Here- 
 by he  is  qualified  for  the  ordering  all  things  moit  wifely 
 .. "    '  ■-    ^  and 
 
for  a  Commander  to  the  People.         217 
 
 and  prudently.  And  accordingly  all  his  adminiftra- 
 tions  are  guided  by  unerring  wifdom.  He  is  no  ftran- 
 ger  to,  but  thoroughly  acquainted  with,  the  bed  me- 
 thods for  managing  all  things,  unto  his  own  glory,  and 
 the  trued  good  of  his  people.  And  in  the  winding  up 
 of  the  kingdom  of  providence,  it  fhill  be  confpicuous 
 to  all,  that  there  w;is  not  the  Jeafi:  confufion,.  but  the 
 mod  acmirable  order,  in  his  government  of  the  world. 
 
 j^r^fv).  3.  He  is  a  vnoW  juji  ccmmander.  All  his  ad- 
 minidraiions  are  righteous  and  equal.  IJai.  xi.  4.  IFitb 
 righteoufnefs  fhall  be  judge  the  poor,  and  reprove  vjith  equi- 
 ty. Heb.  i.  8,  9.  ^  fcepter  ff  righiecufuefs,  ii  the 
 Jcepter  of  thy  kwgdcm.  Thou  hojl  loved  rigbtecuf 
 mjsy  and  hated  iniquity.  He  cannot  do  an  unjud 
 thing  himfelf,  nor  can  he  require  an  unjud  thing  of  a- 
 thcrs.  Ajich,  vi,  8.  He  hath  ft^ewed  thee,  0  mauy 
 iuhat  is  good  :  and  'what  doth  the  Lord  require  of  thee,  but 
 to  do  jiifily,  and  to  love  mercy,  and  to  walk  humbly  with 
 thy  God  ?  All  his  commandmenrs  are  jud  and  right. 
 Ffai  cxix.  128.  /  ejleem  all  thy  precepts  concerning  all 
 things  to  be  right.  Rom.  vii.  12.  The  commandment  is 
 holy  and  jujl,  a  rule  of  judice  and  equity. 
 
 ylnfix).  4.  He  is  an  irrejiftibfe  commander.  2  Chrorj, 
 vx.  6.  Art  not  thou  God  in  heaven  ?  and  rulrjl  not  thou 
 over  all  the  kiugdoms  of  the  heathen  ?  and  in  thine  hand  is 
 there  not  power  and  might,  fo  that  none  is  able  to  withjiand 
 thee  ?  He  is  an  almighty  Lord,  who  doth  according  to 
 his  will  in  the  army  rf  heaven,  and  among  the  inhabitants 
 of  the  earth  ;  and  none  can  Jtay  his  hand,  Dan.  iv.  35. 
 When  he  was  here  on  earth,  he  gave  plentiful  demon- 
 draiions  of  his  uncontroulable  power.  The  mofl 
 rooted  diftenipcrs  of  body,  that  were  incurable  by  all  the 
 arc  and  skill  of  man,  \et  gave  way  to  his  power.  Ac 
 his  command  fjckncffes  were  removed,  and  health  re- 
 dored.  This  power  of  Chrid  the  centurion  believed 
 and  owned,  and  therefore  faid  to  Chrid,  Speak  only  the 
 wordy  and  my  fetvant /hall  be  healed,  Matth.  viii.  8.— 
 Again,  the  boiderous  winds  and  raging  waves  were 
 immediately  dilled.at  his  command.  Luk.  viii.  24,  25. 
 
 He 
 
2iS  Christ  given  of  Gos, 
 
 He  aroje  and  rebuked  the  ivind,  and  the  raging  of  the  wa- 
 ter ;  and  they  ceajed,  and  there  -ivas  a  calm.-" And  the  men 
 WQndredy  faying  one  to  another,  What  manner  of  man  is 
 this  ?  for  he  commandcth  even  the  winds  and  water,  and 
 they  obey  ^///a.-— A^ain,  the  very  devilsy  thofe  pov^er- 
 ful  and  obflinace  fpirits,  v/ere  overpowered  by  him^ 
 and   conflrained    to   yield    unto    him.     Mar.   i.    27; 
 
 They    'voere    all    amazed,    faying,  fVith    authority 
 
 commandeth  he  coen  the  unclean  fpirits,  and  they  obey 
 him. —  YesL,  death  itfelf,  is  under  his  command,  and  ac 
 his  call  gives  up  its  dead.  Joh.  xi.  43.  j^efus  cried  ijoith  a 
 loud  voice,  Lazarus,  coine  forth.  And  he  that  was  dead 
 came  forth.  And  at  the  iaft  day,  aU  that  are  in  their 
 graves,  /ball  hear  his  voice,  and  come  forth,  Job.  v.  28 j 
 29. 
 
 Anfw.  5.  He  is  a  mofi:  rightful  commander.  He 
 does  not  ufurp,  or  afTame  to  himfelf,  a  power  that  be- 
 longs not  to  him.  For,  he  has  all  manner  of  right  to 
 rule  and  command  the  people.  £x.  gr. 
 
 1.  He  h^s  a  right  to  be  commander,  by  creation.  Je- 
 fus  Chrift,  as  God,  is  the  Creator  of  the  whole  world. 
 Col.  i.  16.  By  him  were  all  things  created,  that  arc  inhea- 
 "ven,  andihat  are  in  earth,  "cifible  and  invifible^-'-all  things 
 were  created  by  him,  and  for  him.  Now,  on  this  ac- 
 count, Jefus  Chrift  has  an  abfolure  right  to  com.mand 
 £he  whole  world.  The  Maker  of  man  is  undoubtedly 
 the  Lord  of  man  ;  to  give  laws  to  him,  to  govern  him, 
 and  difpofe  of  him.  Ffal  xcv.  6.  O  come,  let  us  wor- 
 fhipy  and  bow  down  :  let  us  kneel  before  the  Lord  our  Mak- 
 er. Inafmuch  as  he  is  cur  Maker,  he  is  our  Lord,  and 
 as  fuch  a  one,  is  to  have  religious  worfhip  and  homage 
 paid  to  him,  as  his  due. 
 
 2.  He  has  a  right  by  divine  donation  or  grard.  As 
 Jefus  ChrilT:  is  mediator,  he  is  conftituted  of  God  the 
 Father,  the  lord  and  commander  of  men.  This 
 is. particularly  intim.ated  to  us  in  the  rext ;  /  (fays  God 
 ihe  Father)  have  given  him  (i.  e.  the  MefTiah)  to  he  a 
 ccnvnander  to  the  peotjk.     Hence  cur  Lord  Jefus  Chrifc 
 
 fays. 
 
for  a  Commander  to  xhe  Piiofle.        219 
 
 f^y5,  Mattb.  xxviii.  18.  J'l  po'vocr  is  given  unto  me  (i. 
 e.  by  ihe  Father)  in  heaven  and  earth.  His  media-ory 
 kindom,  is  delegared  and  commited  to  him,  by  God 
 the  Father.  Atis.  ii.  36.  Therefore  let  all  the  houfe  cf 
 Jfrael  know  /jjjiiredly,  that  God  hath  mads  jhat  fame  Jefus 
 whom  ye  have  crucified,  both  Lord  and  Chrift,  God,  by 
 exalting  him,  has  eflablilhed  and  jeciled  him  in  his 
 ti-irone,  to  rule  over  all  people. 
 
 3.  He  has  a  right  by  laixful  covqiieff,  A  jufl  con- 
 queror, has  right  to  rule  thofe  that  i.re  conquered  by 
 him.  Such  a  right  has  Jefus  Chriffc  to  command  his 
 people.  For  he  has  fubdued  them  to  himfelf.  They 
 were  enemies  and  rebels  to  him^  Eghtirg  againfl  him 
 under  the  banner  of  fatan.  But  by  his  pcwer  he  deli- 
 vered them  out  of  the  hands  of  iaran,  and  tock  away 
 from  them  their  rebellious  heart  againfl  himfelf.  By  his 
 powerful  grace,  he  overcame  their  enmitv  againfi;  him, 
 and  won  them  over  to  be  his  v/illing  fubjcCts.  Pfal  ex.  3. 
 Thy  people  fiall  be  "u^illing  in  the  day  cf  thy  pcvjer.  Such. 
 a  victory  as  this,  fo  full  of  love  and  grace,  gives  him 
 an  everlarting  right  to  command  them,  and  receive 
 obedience  from  them, 
 
 4.  He  has  a  right  by  purchaje.  When  a  man  pays 
 down  a  full  price  for  a  thing,  the  dominion  over  it  paf- 
 fcs  into  his  hand.  A  bought  fervanr,  is  under  the 
 command  0^  the  buyer.  Thus  Jefus  Chrift  has  pur- 
 chafed  his  people  by  his  cwn  precious  blocd,  i  Pet.  i.  18, 
 19.  He  has  given  a  full  ranforn-price  for  them,  and  ^o 
 has  acquired  a  right  to  command  them  and  difpofe  of 
 them.  And  in  this  regard,  all  refpe^l  and  honour  is 
 due  from  them  to  Jefus  Chrifl,  as  their  Lord  and  Own- 
 er. I  Cor.  vi.  19.  20.  Ye  are  not  your  cxn,  for  ye  are 
 bought  "ijoith  a  price,  therefore  glorify  God  in  your  body,  and 
 in  your  fpirit,  ':jjhich  are  Gcd's.  O  think  of  this,  when 
 you  come  to  the  table  of  Lord,  the  next  Lord's  day. 
 
 Application. 
 The  Use  fliall  be  in  one  word  of  exhortation.  Let  us 
 /eceive  Jefus  Ctirift  as  our  commander.  U  God  has  given 
 
 him 
 
^20  Christ  given  of  God, 
 
 him  to  be  a  commander,  we  fliould  accept  him  as  our 
 commander.  Col.  ii.  6.  Te  have  received  J  ejus  Chri/l  the 
 Liird.  He  is  to  be  received  by  us,  as  the  Lord,  And  that 
 two  ways. 
 
 I.  By  refigning  up  our  felves  to  his  difpofai.  All 
 creatures  are  at  his  command,  ordered  and  difpofed  of, 
 according  to  his  fovereign  will  and  pleafure.  (Pfal.  cxv. 
 3.)  This  difpofing  power  of  his,  we  ought  to  acknow- 
 ledge, by  a  refignaiion  of  ourfelves  thereunto.  We 
 lliould  put  our  felves  over  into  his  hands,  confenting 
 that  he  Ihould  do  by  us  and  with  us  what  he  pleafes. 
 2.  Sam.  XV.  26.  Behold,  here  am  /,  let  him  do  to  me  as 
 feemeth  good  unto  him.  This  refignation  mud  be  ablolute 
 and  unlimited  ;  not  prefcribing  to  Him  what  he  (hall 
 do  with  us,  but  wholly  referring  ourfelves  to  his  infinite 
 wifdom  and  will.  Never  do  we  more  confjk  our  own 
 intereft,  than  when  we  do  thus  entirely  leave  ourfelves 
 with  him,  to  lay  out  our  condition  for  us.  We  know  not 
 what  is  bed  for  us,  he  only  knows  this.  And  if  we  refign 
 up  ourfelves  to  him,  he  will  afluredly  order  ourcircum- 
 ftances  for  the  bed;  provided,  this  refignat;on  to  his  pro- 
 vidence, be  attended  with  a  care  of  yielding  obedience 
 to  his  precepts.    Which  leads  us  to  the  fecond  thin^. 
 
 2.  By  fubje61ing  ourfelves  to  Wn  commandment s .  We 
 inuft  receive  him  as  our  commander,  by  endeavouring 
 to  keep  his  commandments.  'Tis  not  enough,  that  in 
 words  we  call  him  Lord^  but  we  mud  be  careful  to  do 
 what  he  requires  of  us.  Liik.  vi.  46.  There  mud  be 
 in  us,  a  practical  acknowledgment  of  his  authority,  by 
 a  due  and  regular  fubje6lion  thereunto  in  heart  and  life. 
 And  here  we  may  confider  our  duty  in  this  cafe,  in  a 
 few  qualifications. 
 
 I.  We  fliould  keep  the  comm.andments  of  Chrift 
 wiliingly.  Jefus  Chrid  is  to  be  obeyed  with  a  willing 
 mind.  Thus  David  charged  his  fon  Solomon^  1  Chron. 
 xxviii.  9.  Thou  Solomon  my  fun,  know  thou  the  God  of 
 $hy  father,  and  ferve  him  with  a  perfe8  heart  and  with  a 
 Viilling  wind.  Right  obedience,  is  free  and  voluntary 
 obedience.     When  any  brought  an    cficring  for  the 
 
 tabernacle. 
 
for  a  Commander  to  the  Peop.lf.  sai 
 
 tabernacle,  God  required  that  they  fliould  grce  it  cu/7- 
 iingly  *imh  their  heart,  Exod.  xxv.  2.  With  the  fame 
 frame  of  mind  we  (hould  do  the  duries  which  Chrift: 
 requires  of  us.  If  we  do  not  obey  him  willingly,  he 
 neither  regards,  nor  will  reward,  our  obedience.  An 
 involuntary,  forced,  conftrained  obedience,  is  of  no  ac- 
 count with  Chrift.  Many  perfons  do  duty  as  a  task 
 and  burden  ,*  and  are  ready  to  fay  of  ir,  What  a  iveari- 
 nefs  is  it  1  'Tis  with  much  regret  and  reluftancy  of 
 fpiritjthat  they  do  engage  in  duty.  They  had  rather 
 let  it  alone,  than  do  it.  And  were  they  left  to  their  own 
 liberty,  they  would  chufe  rather  to  leave  it  undone,  than 
 to  do  ir.  And  hence  they  fecretly  wifti  God  had  not 
 commanded  fiich  and  fuch  duties,  becaufe  thev  have  no> 
 heart  to  them.  Neverthelefs,  from  meer  conftrainis  of 
 confcience,  and  fears  of  damnation,  thev  dare  not  live 
 in  the  total  omiiTion  of  thofe  duties.  Now  fuch  obe- 
 dience as  this,  is  meer  extorted  obedience  ;  no  better 
 than  what  devihy  in  many  cafes,  do  yield  to  Jefus 
 Chrifl.  {Mar.  i.  27.)- -Our  obedience  then  to  Chrift, 
 lliould  be  of  another  fort,  even  free  and  willing  obe- 
 dience. And  fuch  is  the  obedience  of  all  them  that 
 really  and  heartily  take  him  to  be  their  Lord,  They 
 have  an  inward  inclination  and  defire  to  ferve  Chrift 
 Jefus,'  the  bent  of  their  will  is  that  way.  And  when 
 they  find,  as  they  often  do,  any  degree  of  backward- 
 r\t{s  and  unwillingnefs  unto  the  fervice  of  Chrift,  than 
 umvillingnefs  is  their  burden  ;  but  not  Co,  the  fervice  of 
 Chrift.  I'hey  do  not  cry  out  againfl:  the  law  of  Chrijl^ 
 but  againft  the  law  of  fm  in  them.  Rom.  vii.  22,  23,  24. 
 'Tis  not  the  command  of  Chrifl,  that  is  grievous  to 
 them,  but  their  own  corruption.  And  they  do  not  long 
 to  be  delivered  from  the  commanding  power  of  Chrifl, 
 but  from  the  captivating  power  of  fin,  whereby  they 
 are  hindred  from  doing  the  will  of  Chrift  as  they 
 would. 
 
 2.  We  fliould  keep  the  commandments  of  Chrifl: 
 uhiverfally.  All  of  them  mull  be  obferved,  wihout  the 
 exception  of  any.     1  hus  Jefus  Chrift  enjoined  the  apo- 
 
 ftles 
 
222  "Th'at  ChfvIst  h  thus  given  of  Gob, 
 
 Itles  to  require  all  nations,  to  ohfcrve  all  things  ijobatfo' 
 ever  he  bad  commanded  them,  Macch.  xxviii.  20.  And 
 indeed,  unlefs  we  make  confcience  of  doing  all  chac 
 Ghriil  requires^  he  will  not  accept  of  atiy  that  we  dco 
 No  obedience  is  pleafing  to  Chriil,  but  what  is  univer- 
 fal.  Nor  are  they  fincere  Chriflians,  who  can  content 
 themfelves  with  a  partial  obedience.  Such  are  at  bell 
 but  hypocrites.  They  that  are  righteous  before  God, 
 are  fuch  as  Zacharias  and  Elizabeth,  who  walked  in  all 
 the  ordinances  and  cQinmandmems  of  the  Lord  blamelefly^ 
 Ltjk.  i.  6.  An  upright  man  is  careful  to  keep  both  ta- 
 bles of  the  liw  ;  to  be  religious  towards  God,  and  jufl 
 and  charitable  towards  men.  When  Chrifi:  would  give 
 us  a  chara6ler  of  his  unfeigned  friends,  he  defcnbes 
 them  from  their  univerfal  obedience  to  his  commands; 
 Job.  XV.  14.  Te  are  my  friends ^  if  ye  do  whatfoever  I 
 command  you,  if  we  live  in  the  willing  allowed  neg- 
 lect of  any  known  duty,  we  are  not  ChrilFs  friends. 
 The  heart  of  a  real  friend  of  Chriil,  is  reconciled  to, 
 and  loves,  all  the  commandmenrs  of  Chrifi  ;  none  of 
 them  are  grievous  to  him^  1  Joh.  v.  3.  •  He  ejfeems  them 
 ally  and  has  refpetl  to  them  all,  Pfal.  cxix.  vi,  128. 
 
 3.  We  fhould  keep  the  commandmenrs  of  Chrid  be-' 
 lievingly.  Our  obedience  mufl  be  the  obedience  of  fait b^ 
 Rom.  xvi.  26.  We  mufh  do  all  in  the  ftrength  of  Chrifi'^ 
 not  trufiingin  ourfehes.-'"Aud  when  we  have  done  all, 
 \VQ  n-iuH  count  ourfe he s  unprofitable  fervants  ;  eying  his 
 grace  alone  for  acceptance,  and  looking  for  the  mercy  of 
 the  Lord  ^ef us  Chrift  to  eternal  life.  Jud,  f.  21. --See 
 then  that  you  thus  keep  the  comimandments  of  Chrifi  ; 
 then  may  you  hope  to  find  that  promife  rnade  good  to 
 you,  Joh.  xiv.  23.  If  a  man  love  tne^  he  will  keep  my 
 words,  and  my  Father  will  love  him,  and  we  will  come  imtQ 
 him,  and  make  our  abode  with  him. 
 
 DocT.  IV.  It  ought  attentively  to  be  confidered,  that 
 Jefus  Chrifi,  in  all  his  faving  offices,  was  given  of  God 
 the  Father  to  the  world.— 5f^(3/^  /  have  given  bim — 
 
 God 
 
cught  to  be  CONSIDERED  by  us.  223 
 
 God  the  Father  here  calls  upon  us  to  behold y  atten- 
 fively  to  confider,  that  *tis  he  who  has  given  Jtfas  Chrift, 
 to  be  a  witnefs,  a  leader y  and  a  commander  to  the  people ; 
 which  titles  comprize  in  them  the  faving  offices  of  a 
 prophet,  priefl:  and  king,  wherewith  Jefus  Chrift  is 
 inverted.  Under  two  propofuions  we  may  fpeak  Co 
 this  Do6lrine. 
 
 Prop.  i.  Jefus  Chrifl  in  all  his  faving  offices^  is 
 given  by  God  the  Fathet,  unto  the  world.  Jefus  Chrift, 
 IS  the  gift  of  God,  unto  the  world.  Job.  iv.  10.  The 
 Father  fent  him,  to  be  the  faviour  of  the  world,  i  Joh.  iv. 
 14.  Here  I  (hall  diftin6tly  confider  the  faviourly  office: 
 of  Jefus  Chrift,  and  fliew  that  in  all  of  them,  he  is  given 
 ro  ihe  world  by  God  the  Father.. 
 
 I.  jefus  Chrift  as  a  Prophet y  was  given  of  God  the 
 Father  to  the  world.  Ic  was  God  the  Father,  who  ap- 
 poif2tedand  called  Jefus  Chrift  unto  the  office  of  prophet. 
 Dent,  xviii.  15.  The  Lond  thy  God  willraife  up  unto  thee 
 a  prophet  from  the  midfi  of  thee,  of  thy  brethren,  like  unto 
 7ne  ;  unto  him  fjall  ye  hearken.  This  the  apoftle  Peter 
 applies  to  Jefus  Chrift,  j^^.  iii.  22.  Ic  was  God,  that: 
 raifed  him  up  to  be  a  prophet  to  the  people  ;  that  de- 
 figned  and  authorifed  him  to  this  office. ---It  was  God 
 the  Father  alfo,  that  dire^ed  and  injlrut^ed  him  in  the 
 doctrines  that  he  was  to  preach  to  the  world.  Joh,  xii* 
 49,  50.  /  have  not  fpoken  of  myfelf  but  the  Father  which 
 fent  me,  he  gave  me  a  commandment  what  I  fhould  fay^ 
 and  what  I  fhould  fpeak.- -"fVhatfoever  therefore  I  fpeak, 
 even  as  the  bather  faidunto  me,  fo  I  fpeak.-— h  was  God 
 ihe  Father  alfo,  that  a^uallyjent  him  into  the  world,  to 
 declare  his  mind  and  will  to  them.  Ifai.  Ixi.  i.  The  Spirit 
 of  the  Lord  God  is  upon  me,  becaufe  the  Lord  bath  anointed 
 me  to  preach  good  tidings  unto  the  meek ;  he  hath  fent  me 
 to  bind  up  the  broken-heart edy  to  proclaim  liberty  to  the  cap- 
 tives. This  fcripcure  Jefus  Chrift  applied  to  himfelf,  as 
 having  its  fulfilment  in  him.  Luk.  iv.  i8----2r.  And 
 he  began  to  fay  unto  them.  This  day  is  this  fcripture  fulfil- 
 led 
 
^24-  That  Christ  /;  thus  green  of  Co  By 
 
 ted  in  your  ears,     Jefus  Cliilfl  then  is  a  teacher  come  fi'Oin 
 God,  as  was  acknowledged  by  Nicodemus^J'jh.  iii.   2. 
 
 2.  Jefus  Chrili  as  a  Prieji,  was  given  of  God  the  Fa- 
 ther unto  the  world.  From  everlalling,  God  the  Father 
 defigned  and  ordained  \\\rx\  unw  this  office  of  a  Prieli. 
 I  Fet.  i.  20.  Who  verily  "ijoas  foreordained  before  ths  foun- 
 dation of  the  world,  viz.  To  rc-deem  us  by  the  facrifice 
 of  himfelf,  in  the  difcharge  of  his  prieflly  office.— God 
 the  Father  alfo  prepared  chat  human  nature  for  him, 
 which  as  an  high-pried  he  was  to  ofFcr  up  for  us.  Heb, 
 X.  5.  A  body  hdji  thou  prepared  for  me,  i.  e.  a  body  ani- 
 mated with  a  rational  foul.- -God  the  Father  aifo  called 
 him  unco,  and  fent  him  into  the  world  to  execute,  the 
 office  of  a  pried  in  dying  for  uf,  Heb.  v.  4,  5.  N^i 
 man  taketh  this  honour  unto  himfelf y  hut  he  that  is  called  of 
 God,  as  was  Aaron.  So  afo  Cbrift  glorified  not  himfelf,  to 
 be  made  an  high  piieft,  but  he  that  fiid  unto  him.  Thou  ayt- 
 my  Son,  to  day  have  I  begotten  thee,  God  his  Father 
 authorized  him  to  that  office,  and  alfo  gave  it  him  as 
 part  of  his  charge,  to  lav  down  his  life  for  us.  Juh.  x. 
 i8«  i  have  power  to  lay  down  my  life,  this  commandment 
 have  I  received  of  my  Father. —Ye^L  further,  God  the  Fa- 
 ther himfelf  laid  the  puniflimenc  due  to  our  fin  upon 
 •him.  Ifai,  liii.  6,  10.  The  Lord  hath  laid  on  him  the  ini- 
 quity of  us  all.'" It  pleafed  the  Lord  to  bruife  him,  he  hath 
 put  him  to  grief 
 
 3.  Jefus  Chrifl  as  a  King,  was  given  of  God  the  Fa- 
 ther to  the  world.  From  eternity,  God  the  Father  de- 
 Jigned  him  to  this  kinglv  office,  and  pafled  a  decree 
 about  it,  whereof  the  Meffiah  himfelf  fpeaks,  PfaL  ii.  7. 
 Lwill  declare  the  decree,  i.  e.  of  God  thejather,  con- 
 cerning my  being  king.---God  the  Father  alfo  anointed 
 him  with  gifts  and  graces,  fitting  him  for  the  difcharge 
 of  that  royal  office.  J^.  x.  38.  Heb,  i.  9.— God  the 
 Father  alfo  aftually  inflalled  him  in  the  office  of  a  king. 
 Pfal  ii.  6.  /  have  fet  my  king  on  my  holy  hill  of  Z/ow,  i.  e. 
 made  him  king  over  my  church,  which  was  fignified 
 by  the  hill  of  Zion,  where  the  church  and  people  of 
 God  affembled  for  divine  wor{hip„     This  folemn  inau; 
 
 guratioil- 
 
cttgbi  to  he  CONSIDERED  ly  'Us:  ^25 
 
 guration  of  Jefus  Chrifl:  in  his  kingly  office,  was  at  his 
 ifxakation  to  the, right  hand  of  God  in  heaven.  Thea 
 God  the  Father  fet  him  upon  his  throne,  and  put  all 
 things  in  fubjedlion  to  him,  Epb.  i.  20,  21, — Pfal.  viii; 
 5,  b.  Thou  baft  crowned  him  with  glory  and  honour.  Thoti 
 madeft  hitft  to  have  dominion  over  ike  works  of  thy  bands^ 
 thou  haft  put  all  things  under  his  feet. — Thus  for  the  fird 
 propofition,  fhewing  that  all  faving  offices  are  conferred 
 on  Jcfus  Chrift  by  God  the  Father,  and  that  in  them  all 
 he   is  given  by    him  unto  the  world. 
 
 Prop.  2.  It  ought  to  ht  attentively  confidered  by  us^ 
 that  Jefus  Chrift  in  all  his  faving  offices  is  thus  given  to 
 the  world  by  God  the  Father.  Jefus  Chrift  fhould  be 
 pondered  upon,  as  the  gift  of  God  the  Father,  unto  the 
 world.  It  is  our  duty  and  intereft  thus  to  do.  For  fuch 
 a  confideration  of  Jefus  Chrift,  as  given  of  God  the  Fa- 
 ther to  the  world,  will  be  of  fpecial  ufe  and  advantage 
 to   us.     Particularly, 
 
 I.  This  will  ferve  to  prevent  all  jealoufies  concerning 
 the  good  will  of  God  the  Father  towards  us.  We  are  apt 
 to  entertain  hard  thoughts  of  God  the  Father,  as  if 
 there  were  fomething  of  averfenefs  and  backwardnefs  in 
 him  unto  our  falvation.  As  for  Jefus  Chrift,  we  can 
 more  eafily  apprehend  a  willingnefs  in  him  to  fave,  be- 
 caufe  he  has  undertaken  the  falvation  of  finners  by  be- 
 coming a  mediator  between  God  and  us.  But  as  for  God 
 the  Father,  we  are  more  prone  to  'fufpedl  him  of  unwil- 
 Jingnefs  to  be  reconciled  to  u«,  and  to  receive  us  into  hi^ 
 favour.  But  all  fuch  fufpicioos  as  thtfe  are  altogether 
 ground lefs.  The  heart  of  God  the  Father  is  as  much 
 fet  for  our  falvation,  as  the  heart  of  Jefus  Chrift.  For 
 it  was  God  the  Father,  who  inverted  Jefus  Chrul  with 
 the  office  of  a  faviour,  and  fent  him  into  the  world  to 
 purchafe  falvation  for  us.  Herein  he  has  given  a  full 
 difcovery  of  his  love  to  us,  and  concern  for  our  eternal 
 falvation.  \  Job.  iv.  9,  10,14.  In  this  was  maniftfted  the 
 love  of  God  towards  us^.hecauje  that  God  fsnt  bii  only  be- 
 Q^  gotttn 
 
226  nat  Christ  is  thus  given  of  God, 
 
 gotten  Son  into  the  worlds  that  we  might  live  through  him. 
 Herein  is  love,,  not  that  we  loved  God,  but  that  he  loved  us^ 
 and  fent  his  Son  to  be  the  propitiation  for  our  fins. — And 
 we  have  Jeen^  and  do  teftify,,  that  the  Father  fent  the  Son  to 
 he  the  faviour  of  the  world.  If  then,  we  fcriouQy  corfidcr 
 thac  Jefas  Chrift  is  employed  by  God  the  Father,  to 
 make  atonement  for  our  fins,  and  to  procure  life  and  fal 
 vation  for  us,  we  can  po  more  doubt  of  the  love  of  the 
 Father,  than  of  the  love   of  Jefus  Chrift,  to  us. 
 
 2.  This  will  ferve  to  ajfure  us  of  the  all Jufficicncy  of 
 Chrift  to  fave  us.  As  we  are  apt  to  be  fufpicious  of  the 
 good-will  of  God  the  Father,  fo  we  are  iomeiimes  apt  to 
 lufped  the  ability  of  Chrift  to  fave.  Though  he  bears 
 a  good-will  to  us,  yet  we  may  queftion  whether  he  can 
 iave  fuch  great  finners  as  we  are.  But  nov/,  if  we  fe- 
 rioufiy  confider,  that  Jefus  Chrift  is  a  faviour  of  God''s 
 own  providing  and  fending  into  the  world,  we  fl:iall  be 
 fully  fatisfied,  that  he  is  an  all  fufficient  faviour,  able  to 
 lave  to  the  uttermoft  all  that  come  to  God  by  him.  *ris 
 an  unworthy  refledlion  upon  the  infinite  wiruom  and 
 goodnefs  of  God,  to  fuppofe  that  he  has  pitched  upon 
 an  incompetent  and  infufficient  faviour.  If  he  will  give 
 unto  the  world  a  faviour,  he  fhall  every  way  be  anfwcr- 
 able  to  their  necefiities  •,  able  to  deliver  them  out  of  the 
 greateft  depths  of  fin  and  mifery.  I/ai.  xix.  20.  The  Lord 
 i)all  ftvd  them  a  faviour  and  a  great  one,,  and  he  fhali 
 deliver  theni.\^i2^.  ixxxix.  19.  1  have  laid  help  upon  one 
 that  is  mighty.  This  is  primarily  intended  of  Jefus  Chrift^ 
 who  is  a  mighty  one  indeed,  on  whom  our  help  and  fal- 
 vation  is  laid.  Look  then  upon  Jelus  Chrift,  as  given 
 of  God  in  his  faving  offices  to  the  world,  and  we  may 
 be  confident  that  there  is  an  all  fulnefs  of  faving  power  in 
 him.  And  in  truth,  he  that  is  given  of  God  the  Father^ 
 is  no  other  than  a  divine  perfon,  even  God  the  Son,  the 
 mighty  God.  Jfai.  \k.  6.  Unto  us  a  Sen  is  given, — the 
 might  J  Gcd. 
 
 3.  Ihis  will  ferve  to  affure  us  of  the  acceptablenefs  of 
 Jefus  Cbrifl  unto  his  Father^  in   the  cfBce  of  a  faviour. 
 
 Though 
 
cugk  to  he  CONSIDERED  hy  us.  22  7 
 
 Though  we  may  not  quellion  hi?  fufficiency  to  fave,  yec 
 we  may  be  ready  to  doubt,  whether  he  will  be  accepted 
 of  God  in  what  he  does  for  our  falvation.  But  if  we  fe- 
 lioufly  confider,  that  he  is  given  of  God  to  be  a  faviour 
 to  us,  there  will  be  no  room  left  for  doubting  in  that  cafe. 
 Indeed,  had  he  not  been  appointed  of  God  to  procure 
 our  falvation,  all  that  he  did,  could  avail  us  nothings 
 though  in  itfelf  ever  fo  fufficient.  ^But  the  cafe  is  other- 
 wile.  In  the  work  of  our  redemption,  he  was  the  fervanc 
 of  God  the  Father,  doing  his  will  ^  and  therefore  he  is 
 infinitely  well  pleafing  to  God  in  what  he  did.  Matih. 
 xii.  1 8.  Behold^  my  fervatit  whom  I  have  chofen,  my  beloved 
 in  whom  my  foul  is  wellpleafed.  God  is  well-pleafed  with 
 his  perfon,  and  with  his  performances  for  us.  And  there- 
 fore it  is  faid,  that  he  gave  himfelf  for  us,  an  offering  and 
 a  facrifice  to  God  for  a  fweet  fmelling  favour^  Eph.  v.  2. 
 His  fatisfadlory  facrifice,  was  highly  acceptable  to  God. 
 
 Application. 
 
 Let  us  then  attentively  confider,  that  Jefus  Chrift  in  hia 
 faving  offices  is  the  gtft  of  God  to  us.  O  let  us  make 
 this  the  iubjedl  matter  of  our  frequent  meditation.  And 
 let  us  fee  to  it  that  we  confider  thereof  after  a  due  man- 
 ner.    As, 
 
 I.  With  moft  humble  admirations  at  the  rich  grace  of 
 God.  The  great  defign  of  God  the  Father  in  giving 
 Jefus  Chrift  to  be  a  faviour  to  the  world,  was  the  advan- 
 cing his  fovereign  grace,  and  rendring  it  mod  illuftriou'?. 
 Eph.  ii.  7.  That  in  the  ages  to  come  he  raigbt  Jhew  the 
 exceeding  riches  of  his  grace,  in  his  kindnefs  towards 
 us  through  Jefus  Chrtfi.  We  fhould  therefore  medicate 
 on  this  gift  of  God  to  us,  with  hearts  ravifhed  and  tranf- 
 ported  into  wonderment,  at  the  glorious  grace  of  God. 
 To  this  end, 
 
 (i.)  Let  us  confider  the  perfon  giving  J cCus  Chrift  to 
 
 us.     And  this  was  that  God   who  was  juftly  difpleafed 
 
 with  us.     He  v/as  the  offended  party,   whofe   anger  was 
 
 Q^?.  kindled 
 
22  8  That  Christ  is  thus  given  tf  God, 
 
 kindled  againft  us.  Neverthelefs,  he  provided  this  favi- 
 our  for  us,  and  gave  this  laviour  to  us.  What  grace  is 
 here!  Who  could  ever  have  txpeded  a  faviour,  irom  a 
 provoked  God  ! — Again,  it  was  that  God  who  ftcod  in 
 no  need  of  us.  He  did  not  give  a  faviour  to  us,  from 
 any  neccfllty  that  he  flood  in  either  of  us  or  our  fer- 
 vicc?.  He  could  have  done  well  enough  without  u?^, 
 and  it  would  have  been  no  detriment  to  him,  if  he  had 
 leit  us  to  perilh  for  ever.  He  is  infinitely  bleflcd  in 
 himfelf,  without  any  pofllbility  of  having  any  addition 
 made  thereunto  by  any  thing  out  of  himfelf.  Our  fal- 
 vstiop,  is  no  ways  any  real  advantage  or  benefit  to  him. 
 Nothing  then  but  his  free  and  unobliged  grace,  moved 
 him  to  give  a  faviour  to  us. — Again,  it  was  that  God 
 who  could  hsLVt  glcrifad  himfelf  in  our  eternal  deftru^ion. 
 He  could  have  advanced  his  declarative  glory  in  our  ruin, 
 as  he  will  in  the  eternal  perdition  of  fallen  angels.  How 
 then  is  the  good-will  of  God  to  be  admired,  in  that,  when 
 he  might  have  glorified  his  juflice  in  our  damnation,  he 
 has  chofcn  rather  to  glorify  his  mercy  in  cur  eternal  fal- 
 vation  ! 
 
 (2.)  Confider  the  perfon  given  to  us  by  God  the  Fa- 
 ther. This  is  no  other  than  his  civn  Scn^  his  mofl  dearly 
 beloved,  ^nd  only  begotten  Son,  Ifai.  ix.  6.  Unto  us  a  Sen 
 is  given.  This  is  the  greareft  gift  ot  God  •,  than  v  hich 
 he  had  nothing  better  to  give  unto  us.  This  Son  of  hi?, 
 is  as  dear  to  him  as  himfelf.  And  therefore  his  love  anci 
 grace  is  inconceivably  great,  in  giving  him  to  us.  Job. 
 iii.  i6.  God  fo  loved  the  world.,  as  that  he  gave  his  only 
 bfgotten  Son,  God  fo  loved  the  world  !  foas  cannot  be 
 parallei'd.  His  love  herein  was  matchlefs.  Efpecially 
 uill  it  appear  fo,  if  we  confider  what  he  was  given  up 
 unto.,  for  us,  even  to  the  mod  bitter  forrows,  fufFerings 
 and  death.  Rem.  viii.  32.  He  fpared  not  his  own  Sen,  but 
 delivered  him  up  for  us  all.  God  delivered  him  up  into 
 the  hands  of  wicked  men,  into  the  hands  of  Satan,  into 
 the  hands  of  his  own  vindiflive  juflice,  that  fo  he  might 
 undergo  the  punifhment  of  cur  fins,  and  procure  the  par- 
 don 
 
eught  to  he  considered  hy  us.  229 
 
 don  of  them  for  us.  This  enhances  the  love  of  God  irv 
 a  wonderful  manner.  1  Job.  iv.  10.  In  this  was  love^ 
 not  that  we  Ijved  God^  but  that  he  loved  us^  and  fent  his 
 Son  to  be  the  propitiation  for  our  fins  ^  i.  e.  to  make  fa[is- 
 fa(5lionor  atonement  for  them,  by  bearing  the  punilh- 
 ment  due  to  them. 
 
 (3.J  Confider  the   perfons   to   whom  Jefus  Chrifl:  was 
 given.     And  thefe  were  finners  againft  God,    energies  to 
 God.   Bering  fuch,  they  were  unworthy  of  the  lead  favour 
 from  God.     Neverthelefs,  God  beftows  the  greateft  blef- 
 fir^g  upon   them.     This   is  marvellous   love.     For   one 
 friend  to  love  and  be  kind  to  another,  is  no   fuch   great 
 matter  :    But  to  love  one's  enemy,    to  reward  him  good 
 for  evil,  to  return  the  greateft  good  for  the  greateft  evil, 
 this  is  furprizing  love  indeed.     Now  fuch  is  the  love  of 
 God  to  us.  Rom.  v.   8,  10    God  commendeth  his  love  to- 
 wards us,  in  that  while  we  were  yet  finners^   Chrift  died 
 for  us. —  When  we  were  enemies^  we  were  reconciled  to 
 God, by  the  death  of  his  Son.     O  what  grace   is  this! — 
 Again,  we  were  help)lefs  creatures,  as  well  as  finful.      We 
 were  utterly  unable  to  fave  ourfelves  from  deftruiflion. 
 Nor  was  there  any  hope  or  help  for  us  in  any  other  crea- 
 ture.    Now  when  there  was  none  that   was  able  to  deli- 
 ver or  fave,  then   God  raifed  up  an  horn  of  falvation  for 
 us,  and  fent  us  a  mighty  redeemer.  Rom.  v.  6.  For  when 
 we  were  without  ftrength,  in  due  time  Chriji  died  for  the 
 ungodly.     Herein  is  feen  the  love  of  God.     The  grea: 
 trial  of  love  and  friendftiip,  is  in   the  time  of  adverficy, 
 when  men  are  in  a  fliiftlefs,  helplefs  condition.     Now,  in 
 fuch  a  time  as  this,  when  God  looked  and  there  was  none 
 to  help,  then  his  own  arm  brought   falvation  to  us.     O 
 let  us  ponder  upon  thefe  things,  that  fo  the  grace  of  God 
 in  giving  Chrift  to    fave  us,   may  be   marvellous  in  our 
 eyes.     Thus  for  the  firft  thing. 
 
 2.  Ponder  upon  God's  giving  Chrift,  with  ^  concern 
 to  make  fuitable  returns  to  him  for  this  gift  of  his.  When 
 D^-y/^  was  meditating  on  the  Lord  Redeemer,  and  the 
 benefits  enjoyed  by   him,  the   great   enquiry  of  his  foi^\ 
 
 Q  3  "^^h' 
 
*i2o  Christ  given  of  God, 
 
 him  to  be  a  commander,  we  (liould  accept  him  as  our 
 commander.  CoL  ii.  6,  Te  have  received  Refits  Chri/l  the 
 L^rd.  He  is  to  be  received  by  us,  as  the  Lord,  And  that 
 two  ways. 
 
 I.  By  refigning  up  our  felves  to  his  difpnfal.  All 
 creatures  are  at  his  command,  ordered  and  difpofed  of, 
 according  to  his  fovereign  will  and  pleafure.  (PfaL  cxv. 
 3.)  This  difpofing  power  of  his,  we  ought  to  acknow- 
 ledge, by  a  refignaiion  of  ourfelves  thereunto.  We 
 iliould  put  our  felves  over  into  his  hands,  confendng 
 that  he  Ihould  do  by  us  and  with  us  what  he  pleafes. 
 2,  Sam.  XV.  26.  Behold,  here  am  I,  let  him  do  to  me  as 
 fiemeth  good  unto  him.  This  refignation  mud  be  ablolute 
 and  unlimited  ;  not  prefcribing  to  Him  what  he  (hall 
 do  with  us,  but  wholly  referring  ourfelves  to  his  infinite 
 wifdom  and  will.  Never  do  we  more  confjlc  our  own 
 intered,  than  when  we  do  thus  entirely  leave  ourfelves 
 with  him,  to  lay  out  our  condition  for  us.  VVe  know  not 
 what  is  bed  for  us,  he  only  knows  this.  And  if  we  refigri 
 up  ourfelves  to  him,  he  will  afluredly  order  our  circum- 
 ftances  for  the  bed ;  provided,  this  refignation  to  his  pro- 
 vidence,  be  attended  with  a  care  of  yielding  obedience 
 to  his  precepts.    Which  leads  us  to  the  fecond  thing. 
 
 2.  By  fubje61ing  ourfelves  to  his  commandments.  We 
 mud  receive  him  as  our  commander,  by  endeavouring 
 to  keep  his  commandments.  'Tis  noc  enough,  that  in 
 words  we  call  him  Lord^  but  we  mud  be  careful  to  do 
 what  he  requires  of  us.  Luk,  vi.  46.  There  mud  be 
 in  us,  a  practical  acknowledgment  of  his  authority,  by 
 a  due  and  regular  fubje6lion  thereunto  in  heart  and  life. 
 And  here  we  may  confider  our  duty  in  this  cafe,  in  a 
 {qw  qu3l]fications. 
 
 I.  We  (liould  keep  the  comm.andments  of  Chrid 
 mllingly,  Jefus  Chrid  is  to  be  obeyed  with  a  willing 
 mind.  Thus  David  charged  his  fon  Solomon^  i  Chron. 
 xxviii.  9.  Thou  Solomon  my  fon,  know  thou  the  God  of 
 thy  father,  and  ferve  him  with  a  perfed;  heart  and  with  a 
 V)iUing  wind.  Right  obedience,  is  free  and  voluntary 
 obedience.     When  any  brought  an   cfiering  for  the 
 
 tabernacle^ 
 
for  a  Commander  to  the  PEopxr.  2£i 
 
 tabernacle,  God  required  that  tiiey  fiiould  g'rce  it  '■joiU 
 iingly  iv'nh  their  heart,  Exod.  xxv.  2.  With  the  fame 
 frame  of  mind  we  (Viould  do  the  duries  which  Chrifl: 
 requires  of  us.  If  we  do  not  obey  him  willingly,  he 
 neither  regards,  nor  will  reward,  our  obedience.  An 
 involuntary,  forced,  conflrained  obedience,  is  of  no  ac- 
 count with  Chrifl.  Many  perfons  do  duty  as  a  task 
 and  burden  ,•  and  are  ready  lo  fay  of  ir,  fVhat  a  weari- 
 nefs  is  it  ?  'Tis  with  much  regret  and  relu6lancy  of 
 fpirit,  that  they  do  engage  in  duty.  They  had  rather 
 let  it  alone,  than  do  it.  And  were  they  left  to  their  own 
 liberty,  they  would  chufe  rather  to  leave  it  undone,  than 
 to  do  it.  And  hence  they  fecretly  wifli  God  had  not 
 commanded  fuch  and  fuch  duties,  becaufe  thev  have  no» 
 heart  to  them.  Neverthelefs,  from  meer  conflrainis  of 
 confcience,  and  fears  of  damnation,  thev  dare  not  live 
 in  the  total  omiflion  of  thofe  duties.  Now  fuch  obe- 
 dience as  this,  is  meer  extorted  obedience  ;  no  better 
 than  what  devils ,  in  many  cafes,  do  yield  to  Jefus 
 Chrift.  {Mar.  i.  27.)-- -Our  obedience  then  to  Chrifl, 
 (liould  be  of  another  forr,  even  free  and  willing  obe- 
 dience. And  fuch  is  the  obedience  of  all  them  than 
 really  and  heartily  take  him  to  be  their  Lord,  They 
 have  an  inward  inclination  and  defire  to  ferve  Chrift 
 Jefus;  the  bent  of  their  will  is  that  way.  And  when 
 they  find,  as  they  often  do,  any  degree  of  backward- 
 nefs  and  unwillingnefs  unto  the  fervice  of  Chrifl:,  that: 
 unzvillingnefs  is  their  burden  ;  but  not  fo,  the  fervice  of 
 Chrifl.  I'hey  do  not  cry  out  againfl  the  law  of  Chriji, 
 but  againR  the  law  cf  Jin  in  them.  Rom,  vii.  22,  23,  24. 
 'Tis  not  the  command  of  Chrift,  that  is  grievous  to 
 them,  but  their  own  corruption.  And  they  do  not  long 
 to  be  delivered  from  the  commanding  power  of  Chrifl-, 
 but  from  the  captivating  power  of  fin,  whereby  they 
 are  hindred  from  doing  the  will  of  Chrifl  as  they 
 would. 
 
 2.  We  'ftiould  keep  the  commandments  of  Chrift 
 uhiverfuUy.  All  of  them  mull  be  obferved,  wihout  the 
 exception  of  any.     1  hus  Jefus  Chrift  enjoined  the  apo- 
 
 ftles 
 
2^1        That  Christ  is  thus  given  of  God^  &c. 
 
 the  other  hand,  if  the  thought  of  God's  giving  Chrift  to 
 be  a  faviour,  docs  excite  you  to  praife  God,  and  inflame 
 your  Jove  to  God,  and  draw  forth  your  willing  obedi- 
 ence to  God,  then  may  you  fafcly  conclude,  that  God 
 has  indeed  given  Cbrifi  to  you^  and  that  he  mil  together 
 with  him  freely  give  you  ail  things.  —  I  end  with  that  of 
 the  apoftle,  2  Pet.  i.  10,  tiV  Wherefore  the  rather.,  bre- 
 thren^ give  diligence  to  make  your  calling  and  ekSlion  jure : 
 for  if  ye  do  thefe  things^  ye  fhall  never  fall  :  For  fo  an 
 entrance  fhall  be  minijlred  unto  you  abundantly^  into  the 
 ^erlafiing  kingdom  of  our  Lord  and  faviour  Jefus  Chrijl. 
 
 HP^^im 
 
 Disc. 
 
Succefs  promifed  to  Christ,  in  calling 
 the  Gentile  World,  after  his  Glorification, 
 
 Discourse  VII. 
 
 c^  c^5  c^  t^  up^  t^^  t^"  c^^  ctf^  u?^  iZ?^  t<^  tan  tO^  i<?-> 
 
 I  S  A  I.    LV.   5. 
 
 Behold^  thou  Jfjalt  call  a  nation  that  thou 
 knoweji  not^  and  nations  that  knew  not 
 thee^  Jhall  run  unto  thee^  hecaufe  of  the 
 Lord  thy  God^  and  for  the  holy  One  of 
 Ifrael  j  for  he  hath  glorified  thee. 
 
 c'^Gcgjcgs  N  thefe  words,  God  the  Father  direds  his 
 ^i§9  I  #  fpeech  immediately  to  Jefus  Chrift  the  Mefftab, 
 c|Gom#  Wherein  obfcrve, 
 
 .9..^..^  I.  A  declaration  made  to  Jefus  Chrift,  of 
 what  he  fhould  do. — Behold^  thou  fh alt  call  a  nation  that 
 thou  knoweji  not^  and  nations  that  knew  not  thee.  By 
 a  nation^  and  nations^  we  are  here  to  underftand  the 
 Gentile  world. — Thefe  nations  Jefus  Chrift  fhould  call^ 
 by  the  preaching  of  the  gofpel  to  them  ;  not  in  his  own 
 perfon,  but  by  his  apoftles.  For  they  are  here  faid  to  be 
 ihofe  that  he  knew  not,  i.  e.  as  man,  when  he  was  here 
 on  earth.    For  he  went  not  into  the  Gentile  world,  but 
 
 confined 
 
234  Success  promifed  to  Christ, 
 
 confined  his  refidence  among  the  people  of  the  Jews, 
 He  preached  the  gofpel  throughout  Judea^  but  not  unto 
 the  Gentile  world.  For  he  himfclf  faid,  he  was  not  fent 
 hut  unto  the  loft  fheep  of  the  houfe  of  Ifrael,  Matth.  xv.  24, 
 He  had  therefore  no  perfonal  knowledge  of  the  Gentik 
 Tvorld,  as  man  j  though  as  God,  he  perfe(5llj  knew  them 
 in  all  their  circumilances.  And  as  he  knew  not  them,  fo 
 they  knew  not  him,  as  'tis  here  faid.  They  never  had 
 heard,  that  there  fhould  come  a  Mejfiah  ;  and  when  he 
 was  come,  they  had  no  knowledge  of  him.  They  were 
 utter  ftrangers  to,  and  ignorant  of,  Jefus  Chrid  the  favi- 
 our,  till  after  his  exaltation. 
 
 2.  A  promife  of  yiz^r^/},  that  fhould  accompany  his 
 call  :  they  fhall  run  unto  thee.  The  preaching  of  the 
 gofpel  of  Chrifl:  to  them,  fliould  have  fuch  a  wonderful 
 efficacy  upon  them,  that  they  would  readily  and  zealoufly 
 accept  of  him  as  their  faviour,  and  betake  themfelves  to 
 him  for  falvadon.  They  fliould  even  run,  i.  e.  haften 
 to  him,  as  the  manflayer  did  to  the  city  of  refuge,  that 
 they  might  efcape  the  wrath  of  God  :  according  as  God 
 the  Father  faid  to  Chrifl:,  Ifai.  xlix  6.  //  is  a  light  thing 
 that  thou  fmtddeft  be  my  fervant  to  raife  up  the  tribes  of 
 Jacob,  and  to  reft  ore  the  preferved  of  Ifrael  :  /  will  alfo 
 give  thee  for  a  light  to  the  Gentiles,  that  thou  tnayeft  be 
 my  falvation  to  the  end  of  the  earth.  Thus  we  find  that 
 after  the  afcenfion  of  Jefus  Chrifl  into  heaven,  the  gofpel 
 did  marvelloufly  fpread  and  prevail  among  the  Gentile 
 nations.  The  found  of  the  gofpel,  in  the  mouths  of  the 
 apoftles  and  other  minifters  of  Chrifl,  went  out  into  the 
 earth,  and  their  words  unto  the  end  of  the  known  worlds 
 with  furprizing  fuccefs,  Rom.  x.    18. 
 
 g.  The  ground  or  reafon  of  this  fuccefs,  viz.  becaufe 
 of  the  Lord  thy  God,  and  for  the  holy  One  of  Ifrael. — Be- 
 caufe of  the  Lord,  or  Jehovah,  which  is  the  original  word. 
 This  name  Jehovah  denotes,  partly,  God's  giving  exift- 
 ence  or  being  to  his  promifes.  Hence  God  is  wont  to 
 ratify  his  promife?;,  \vith  fuch  words  as  thefe,  I  am  Jeho- 
 vah, or,  nus  faith  Jehovah,     So  that   this  word  in  our 
 
 text. 
 
in  CALLING  fhe  Gentile  World.  235 
 
 text,  points  out  to  us,  God's  efFc6luaIIy  working  unto 
 the  fulfilment  of  thofe  promifes  of  iuccefs,  which  he  made 
 to  Jcfus  Chrift,  7/2?/.  liii.  10.  He  /hall  fee  his  feed,  and 
 the  pleafure  of  the  Lord  fhall  projper  in  his  hand.  The 
 caufe  therefore  of  the  fuccefs  of  the  gofpel,  in  bringing 
 home  Tinners  to  Jefus  Chrift,  is  the  effedtual  working 
 of  God  the  Father  therewith,  according  to  his  promife 
 given  to  Chrid. — And  here  further,  this  Lord,  or  Jeho- 
 vah^ is  called  the  Godo^  Jefus  Chrift,  and  ibe  holy  One  of 
 Ifrael.  He  is  the  God  of  Jefus  Chrift,  the  Covenant- God 
 of  Chrift,  as  he  is  mediator  -,  and  fo  is  under  a  federal 
 engagement,  to  profper  him  in  his  mediatory  work  for 
 the  faving  of  finners.  This  Lord,  or  Jehovah,  is  alfo  the 
 holy  One  of  Ifrael  ;  fo  called,  partly,  becaufeit  is  he  who 
 fan(5lifies  Ifrael  ;  who  is  the  author  of  fandification,  in 
 ail  that  become  fpiritual  Ifrael. — So  that  all  thefe  names 
 here  given  to  God  the  Father,  do  fhew  that  the  fuccefs 
 of  the  gofpel  of  Chrift  proceeds  from  the  co- operation  or 
 adlive  concurrence  of  God  the  Father  therewith. 
 
 4.  The  time  of  this  fuccefs,  viz.  after  the  glorification 
 of  Chrift.     For,  or  when,  he  hath  glorified  thee,  as  it  is  ren- 
 dred  by  fome.     Take  it  either  way,  it  declares  the   fuc- 
 cefs and  progrefs  of  the  gofpel  among  the  Gentile  nati- 
 ons, to  be  confequent  upon  God  the  Father's  full  glorify- 
 ing Jefus  Chrift.     Before  his  glorification,  there  were  but 
 now  and  then,  fome  few  Gentiles  profelyted,  and  brought 
 over  to  join  themfelves  to  the  church  of  Chrift  among 
 the  people  of  the  Jews.     But  after  the  afcenfion  of  Chrift 
 to  heaven,  and  his  exaltation  to  the  right  hand  of  God, 
 the  gofpel  of  Chrift  ran  very  fwiftly,  and   was  glorified^ 
 throughout  the   then  known    Gentile  world.      God  ac- 
 companied  the  miniftry   of  the  gofpel  with  the  powerful 
 efficacy  of  his  holy  Spirit  ;  fo  that  multitudes  believed  on 
 the  Lord  Jefus  Chrift,  and  made  profefTion  of  his  name. 
 
 From  the  words  feveral  dodlrinal  truths  may  be  noted. 
 
 DocT.  I.  Such  as  know  not  Jefus  Chrift,  are  in  a  very 
 mferable  condition. — Chrift's  calling   the  Gentile  nations 
 
 to 
 
236  Success  pramifed  to  Christ, 
 
 to  the  knowledge  of  himfelf^  is  here  fpoken  of  as  a  great 
 favour  q{Gq6\  and  confequently  their  ftatc  was  very 
 deplorable^  while  they  were  without  the  knowledge  of 
 him. — Here  two  propofitions— 
 
 Prop.  i.  Some  there  be  that  know  not  Jefus  Chrifi. 
 This  is  indeed  the  cafe  of  muhitudes  of  men,  even  of 
 mod  men  in  the  world.  The  knowledge  of  Chrift,  is  a 
 rare  thing  in  the  earth. — This  propofition  may  be  iliuftra- 
 led,  under  a  diftribution  of  men  into  two  forts,  v/.^s. 
 fuch   as  enjoy  not  the  Gofpel,  and  iijch  as  do  enjoy  \i. 
 
 1.  Such  as  enjoy  not  the  gofpel,  know  not  Jefus  Chrift. 
 They  have  no  knowledge  of  him  at  all,  but  are  wholly 
 ignorant'of  him.  The  light  of  nature  gives  not  to  them 
 the  lead  difcoveries  of  Jefus  Chrift.  It  is  indeed  fufii- 
 cient  to  demonftrate  to  them  ihe  being  of  God.  Their 
 reafon  exercifed  in  the  contemplation  of  the  works  of 
 creation  and  providence,  may  clearly  convince  and  fatisfy 
 them,  that  there  is  a  God.  But  they  cannot,  in  this 
 way,  attain  to  the  knowledge  of  Jefus  Chrift,  the  faviour. 
 For  Jefus  Chrift  is  known  only  by  immediate  divine  re- 
 velation. And  this  revelation  of  him,  is  made  only  in 
 the  gofpel.  Thofe  therefore  to  whom  the  gofpel  is  hid, 
 from  therh  Jefus  Chriji  is  hid.  They  never  heard  of 
 him  by  the  gofpel,'  and  fo  can  have  no  knowledge  of 
 him  in  any  ordinary  way.  What  revelations  God  may 
 make  of  Chrift,  to  any  of  the  heathen  world,  in  an  extra- 
 ordinary way  of  fovereignty,  we  cannot  fay  i  but  being 
 deftitute  of  the  gofpel- revelation,  the  body  of  theni,  muft 
 needs  be  covered  with  darknefs,  and  utter  ftrangers  to 
 Jefus  Chrift.  O^  fuch  heathenifk  nations  as  thefe,  the 
 text  before  us  efpecially  fpeaks,  as  being  fuch  who  knew 
 not  Jefus  Chrift. — But  however, 
 
 2.  Many  that  do  enjoy  the  gofpel,  yet  know  not  Jefus 
 Chrift.  Though  they  have  advantages  for  coming  to  the 
 knowledge  of  him,  yet  they  remain  ignorant  of  him. 
 J  oh,  i.  10.  He  was  in  the  world  y  and  the  zv  or  Id  knew  him 
 not.     Here   more  particularly;, 
 
 I.  Many. 
 
in  CALLING  the  Gentile  WorLd:  ^57 
 
 1.  M^ny  that  do  enjoy  the  gofpel,  have  r:o  trile 
 do5irinal  knowledge  of  Jefus  Chrift.  A  true  do6lrinal 
 knowledge  of  Chrift,  is  a  right  apprehenfion  or  undcr- 
 ftanding  of  the  great  dodrinesor  truths  concerning  Chrift. 
 Now,  many  of  thofe  that  live  in  the  chriftian  world,  and 
 profefs  themfclves  to  be  chrlftians,  are  deftitute  of  fuch  a 
 notional  knowledge  of  Chrift,  or  fpeculative  acquaintance 
 with  the  truths  of  the  gofpeL — Some  remain  grojly  igno- 
 rant of  Chn^  in  this  refp^ifl.  Though  they  enjoy  the 
 means  of  knowing  Chrift,  yet  they  know  little  or  nothing 
 of  him  •,  and  contentedly  abide  in  fuch  ignorance  of  him. 
 This  proceeds  fometimes  from  curfed  floth  and  negli- 
 gence :  they  care  not  to  take  pains  to  come  to  the  know- 
 ledge of  Chrift.  Sometimes  it  proceeds  from  immode- 
 rate purfuit  of  the  world  :  they  are  fo  taken  up  with 
 v/orldly  concerns,  as  that  they  have  no  heart,  nor  Icifure, 
 to  feek  after  the  knowledge  of  Chrift,  and  fo  remain 
 fhamefully  ignorant  of  him.— Again,  fome  there  are 
 who  fundamentally  err  in  their  notions  concerning  Chrift. 
 Such  as  deny  his  fupream  eternal  Godhead,  his  real  huma- 
 nity, his  glorious  offices  ;  thefe  do  not  know  Chrift  a- 
 right.  They  are  ignorant  of  the  true  Chrift  •,  and  form 
 a  Chrift  to  themfelves,  out  of  their  own  imaginations. 
 
 2.  Many  that  do  enjoy  the  gofpel,  have  no  fpiritual 
 knowledge  of  Chrift.  Though  there  be  many  that  have 
 a  right  notional  \<.no\v\^6ot  of  Chrift,  yet  there  are  bu: 
 few  comparatively,  that  have  a  fpiritual  and  faving 
 knowledge  of  him.     Here, 
 
 I.  Many  that  do  enjoy  the  gofpel,  have  not  2.  fiducial 
 knowledge  of  Chrift. — Jefus  Chrift  is  the  only,  and  the 
 all  fufficient  faviour.  A^.  iv.  12.  Neither  is  there  falva- 
 tion  in  any  other.  For  there  is  no  other  name  under  hea- 
 ven^ given  among  men,  whereby  we  muft  he  faved.  And 
 this  alone  Saviour  is  able  to  fave  to  the  uttermoft.  Heb. 
 vii.  25.  He  thcrefo.'-e  is  to  be  made  the  fole  obje^fl  of  our 
 truft  for  falvation  ;  and  indeed  all  that  have  a  fpiritual 
 difcerning  of  his  all  fufficiency  to  fave,  will  p!ace  iheir 
 whole  confidence  in  him  for  falvation.     Their  knowledge 
 
238  Success  promifed to  ChrjsTj 
 
 of  him  in  the  all  fulnefs  of  his  faving  power,  will  draw 
 forth  the  affiance  of  their  fouls  in  him.  PfaL  ix.  10. 
 ney  that  know  thy  name^  will  put  their  truli  in  thee.  Thus 
 it  was  with  the  apoftle  Paul.,  2  Tmi.  i.  12.  I  know  whom 
 I  have  believed^  and  I  am  per/waded  that  he  is  able  tc 
 keep  that  which  I  have  committed  to  him  againji  for,  unto) 
 that  day.  But  now,  many  there  are  under  the  gofpel, 
 who  have  not  fuch  a  fiducial  knowledge  of  Chrift  -,  or, 
 whofe  knowledge  of  Chrift  does  not  produce  faith  in 
 Chrift.  Though  they  have  a  common  illumination  in 
 the  knowledge  of  Chrid,  yet  they  do  not  believe  in  him 
 to  the  faving  of  the  foul.,  but  do  many  limes  fall  a- 
 way  and  apoftacize,  even  unto  perdition  Sec  Heb.  vi.  4,  60 
 and  X.  3^^,39.  So»  2  Pet.  ii.  20.  If  after  they  have 
 efcaped  the  pollution  of  the  worlds  through  the  knowledge  of 
 the  Lord  and  Saviour  Jefus  Chri/l,  they  are  again  entangled 
 therein  and  overcome^  the  latter  end  is  worje  with  them 
 than  the  beginning. 
 
 2,  Many  that  do  enjoy  the  gofpel,  have  notan  affec- 
 tionate knowledge  of  Chrid. — Jefus  Chrift  is  the  molt  a- 
 niiable  objedl,  in  all  heaven  or  earth.  He  is  altogether 
 lovely.  (C-ant.  v.  16.)  Above  all  perfons  or  things,  mod 
 worthy  to  be  loved.  And  all  thofe  that  have  a  fpiritual 
 difcerning  of  his  incomparable  beauty,  glory  and  excel- 
 iency,  do  find  their  hearts  going  out  to  him  in  deareft 
 love.  When  the  fpoufe  had  taken  a  view  of  Chrift  in 
 his  iiioft  lovely  perfedions,  fhe  breaks  forth  into  a  kind 
 of  tranfport,  and  fays,  7^^/j /J  f«y  be  loved  ^C  suit.  v.  16.— 
 But  now,  many  that  live  under  the  gofpel^  do  not  fo 
 know  Chrift,  as  to  love  him  :  the  people  of  the  Jews^ 
 that  were  favoured  with  the  perfonal  prefence  and  preach- 
 ing of  Jefus  Chrift,  and  that  faw  his  mighty  and  miracu* 
 lous  works,  yet,  for  the  moft  part,  did  not  fo  know  him, 
 as  to  love  him  ;  but  on  the  contrary,  they  hated  him, 
 Joh.  XV.  22,  24.  If  I  had  not  come,  arid  fpoken  to  them  % 
 if  I  had  not  done  among  them  the  works  which  no  other 
 man  did,  they  had  not  had  fin  :  but  now  have  they  both 
 feen^  and  hatedy  both  me  and  my  Father,     And  thus  it  is 
 
 imto 
 
in  CALLING  the  Gentile  World.  23^ 
 
 unto  this  day,  mod  of  thofe  that  hear  of  Chrift,  that  are 
 inftruded  in  the  literal  knowledge  of  him,  yet  fee  no 
 beauty  in  hitn,  for  which  they  Jhould  deftre  him  above  all 
 things.  Their  knowledge  of  him  does  not  beget  fuper- 
 Jative  affcdion  for  him  •,  but  leaves  them  under  the  power 
 of  enmity  againft  Chrift,  and  eftrangement  from  him  % 
 not  caring  for  communion  with  him,  in  prayer,  and  other 
 ordinances,  not  delighting  in  the  truth  as  it  is  in  Jefus  ; 
 not  delighting  in  the  law  of  Chrifl  after  the  inward  man. 
 
 3.  They  have  not  a /)r^<^/V^/ knowledge  of  Chrift. — •■ 
 They  do  not  fo  know  him,  as  to  be  obedient  to  him.  Jefus 
 Chrift  is  the  fupream  Lord,  and  fo  mod  worthy  to  be 
 ferved  and  obeyed  :  and  all  that  have  a  fpiritual  difcern- 
 ing  of  his  infinite  excellency  and  fovereign  authority,  do 
 iubje<^l:  themfelves  to  his  dominion.  Their  knowledge 
 of  him,  does  powerfully  influence  them  unto  univerlal 
 obedience  to  his  commandments,  i  Joh.  ii.  3,4.  Hereby 
 ws  do  know  that  we  know  him^  if  we  keep  his  command- 
 ments.  He  that  faith,  I  know  him,  andkeepeth  not  his  com- 
 mandments, is  a  liar,  and  the  truth  is  not  in  him.  Saving 
 knowledge  of  Chrift  makes  a  man  to  abftain  from  evil, 
 and  exercife  himfcif  in  that  which  is  good.  But  now* 
 that  knowledge  which  many  perfons  have  of  Chrift,  is 
 an  idle  and  ineffedual  knowledge,  not  working  in  a  way 
 of  obedience  to  him.  Though  they  profefs  to  know  him^ 
 yet  in  works  they  deny  him^  being  abominable,  difobedient, 
 and  unto  every  good  work  reprobate.  Though  they  know, 
 and  acknowledge,  the  Lordfhip  of  Jefus  Chrift,  yet  they 
 do  not  conform  to  his  will.  Luk.  vi.  46.  And  why  call 
 ye  me.  Lord,  Lord,  and  do  not  the  things  which  I  fay  ? 
 Notwithftanding  that  form  of  knowledge  which  they  have 
 attained,  there  is  a  fecret  and  predominant  enmity  againft 
 Chrift,  remaining  in  their  hearts  ;  fo  as  that  they  will 
 not  have  him  to  reign  ever  them.  How  little  is  it  the 
 care  and  ftudy  of  chriftians,  to  pleafe  Chrift  by  doing  his 
 holy  will  ?  Though  they  know  his  will,  yet  they  do  it  not. 
 Nay,  they  walk  in  a  contrariety  thereunto,  crofting  his 
 holy  will  in  the  courfe  of  their  converfation  in  this  world, 
 
 by 
 
240  Success  promlfed  to  Christ, 
 
 by  unrighteoufnefs,  intemperance,  and  ungodllnefs.  In 
 a  pra(5lical  fenfe,  it  maybe  faid  of  fuch,  They  kn$w  not 
 God,  and  obey  not  the  go/pel  of  Chrijl, — 2  ThcfT.  i.  8.  So 
 much  for  the  firft  propoficion,  fhewing  that  fome  there 
 be  who  know  not  Jefus    Chrift. 
 
 Prop.  2.  Their  condition  is  very  miferahle^  who  knov} 
 not  Jefus  Chriil.  Their  cafe  will  appear  very  deplorable, 
 if  we  confider  them  under  the  foregoing  divifion  of  them 
 into  heathens    and  chriftians. 
 
 I.  The  condidon  of  Heathens  and  Infidels^  that 
 know  not  Chrifl-,  is  very  miferable.  The  miferable  ftate 
 thev  ars  in,  is  very  fully  fet  forth  by  the  apoftle  Paul^  in 
 Eph.m.  12.  At  that  time  ye  were  without  Chrifl — in  the 
 zuorld^  i.  e.  without  intereft  in  Chrift  or  knowledge  of 
 Chrifl:  :  and  then  it  follow?, — ye  were  without  the  cove- 
 nants of  promife^  having  no  hope.  In  their  ftate  of  hea- 
 thenifm^  when  they  were  ignorant  of  Chrifl,  they  were 
 without  the  covenant  of  grace^  and  without  hope.  The 
 covenant  of  grace  was  not  revealed  to  them,  and  fo  they 
 had  no  offers  of  grace  made  to  them,  nor  means  of 
 grace  vouch fafed  to  them  :  and  they  were,  while  lo  abid- 
 ing, without  hope  -,  in  an  hopelefs  condition.  They  had 
 no  hope  of  reconciliation  to  God  :  for  they  had  no  know- 
 ledge of  the  only  peace  maker^  Jefus  Chrift,  nor  had  they 
 any  khozviedge  of  the  way  of  peace.  Rom.  iii.  17. — Again, 
 they  had  no  hope  of  falvation  :  for  they  knew  not  the 
 only  fayiour  Jefus  Chrift,  nor  the  way  to  obtain  falvation 
 by  him.  They  fat  in  darknefs  and  in  the  fhadow  of  death. 
 JLuk.  i.  79.  Such  then  as  live  in  the  darknefs  of  heathen- 
 ifm,  defticute  of  all  knowledge  of  Jefus  Chrift,  are  in  a 
 perift^ing,  and  fo  very  miferable,  condition.  Prov.  xxix. 
 1 8.  Where  there  is  no  vifion.,  the  people  perifh.  2  Cor.  iv,  g« 
 If  our  gofpel  be  hid^  it  is  hid  to  them  that  are  loft.  The 
 apoftle  feems  here  to  fpeak  of  thofe  to  whom  the  goTpel 
 Was  preached,  yet  hid  from  them  as  to  the  faving  know- 
 ledge and  eiiicacy  of  it  :  and  if  it  be  thus  final'y  hid 
 from  them,  they  are  finally  lofi.     How  much  more  mufl 
 
 they 
 
in  CALLING  the  Gentile  World,  241 
 
 they  be  lofl:,  from  whom  the  gofpei  is  altogether  hid, 
 io  as  to  know  nothing  of  it  at  all  ?  What  intered:  caa 
 ihey  have  in  the  Saviour  ?  How  can  they  love  him  ? 
 How  can  they  believe j)n  him^  of  ivbom  they  have  not  i'o  much 
 as  beard  ?  Rom.  x.  14.— The  condition  of  the  Jews^ 
 liuce  Chrift^s  coming,  who  are  no  longer  the  people 
 of  God,  if  they  know  not  Chrift,  may  be  as  bopelefs  as 
 th'it  of  the  Heathens^  nocwithflanding  they  profcfs  thai 
 they  know  God,  Infidels  iiave  no  covenant-hvpes  :  be  they 
 ^ew  or  Gentile,  there's  no  difference. 
 
 2.  The  condition  of  Chrijtians  who  know  not  ChrifT^ 
 is  very  miferable.     Thofe  who  live  under    tne  gofpei, 
 and  yet  are  grofly  ignorant  of  Chrift,  or  have  no  fpiri- 
 tual,  gracious  knowledge  of  Chrifl:^  are  in  a  m.ofl:  deplo- 
 rable condition.     They  are  indeed,  in  fome  refpedls, 
 in  a  more  miferable  eftate,  than  the  blind  ^^^f^^nthem- 
 felves  are.— It  mud  be  granted,  that  the  enjoyment  of 
 the  gofpef,  is  a  very  great  favour  of  God  in  itfelf  :  and 
 they  that  enjoy  it,  have  greater  advantages  put  into 
 their  hands,  than  thofe  that  enjoy  ic  not.  Rom.  iii.  i*  2. 
 PVhat  advantage  then  hath  the  JeiJOy   beyond    the    Gen- 
 tile ?    much  every  way  ^  chiefly ^  becaufe    unto  them    were 
 committed  the  oracles  of  God.     They   were  in  this  re- 
 fpedl,  much  advantaged  above  the  Gentiles^  to    whom 
 God  gave   not  his    word,  Jiatutes  avd  judgments,     Pfal. 
 cxlvii.   19,20.  Such  as  enjoy  the  gofpelj  have  the^'i- 
 thor  and  the  way   of  falvation   made  known   to  them, 
 the  means  of  falvation  granted  ro  them,  and  fo  are  in 
 a  nearer  capacity  of  being    faved,  than  thofe  who  do 
 not  enjoy  the  gofpeL      In  this  regard,  the    condition 
 Qf  all  chriflians  is  by  far  better,  than  that  of  the  hea- 
 then.--- Yec  however,  if  thofe  that  enjoy  the  gofpei, 
 do  not  improve  it  unto  the  gaining  a  fiving  knowjege 
 of  Jefus  Chrifi,  it  had   been  betcer   for  them    in   the 
 iflue,  if  they  had  never  enjoyed  the  gofpei  ac  all.     So 
 much  we  are  told  by  the  apoflle,  2  Fet,  ii.  20,21.  For 
 if  after  they  have  efcapcd  the  poHtitions  of  the  world^  thro" 
 the   knowlege  of  the  Lord  and  Saviour  Jefus  Chrfjt,  they 
 a^e  arvM  int angled  therein,  and  overcome,  the  latter  end  is 
 
 R  Wijrff 
 
242  Success  promifed  to  Christ, 
 
 worfe  with  theniy  than  the  beginning.  For  it  had  been  het^ 
 ter  for  them  not  to  have  knoim  the  v^ay  of  right eou/nefs^ 
 than  after  they  have  known  it,  to  turn  from  the  holy  com' 
 mandment  delivered  unto  them.  If  their  knowlege  of 
 Jefus  Chrifl  and  his  gofpei,  does  not  produce  holy  and 
 perfevering  obedience,  it  had  been  beuer  for  them  non 
 to  have  had  that  knowledge.  For  it  will  be  an  aggra* 
 vaiion  of  their  damnation  at  the  lad.  Their  mifery 
 will  be  greater  than  that  of  the  blind  heathen,  even 
 the  very  worfl  of  them.  It  fmll  he  more  tolerable  for 
 Tyre  and  Sidon,  for  Sodom  and  Gomorrah  in  the  day  of 
 Judgment,  than  for  them.  Matth.  xi.  2o,---24. 
 
 Application. 
 
 Use  t.  This  calls  upon  us  to  be  exxeeding  thankful 
 to  God,  if  we  are  brought  to  the  true  knowlege  of  Jefus 
 Chrijl.  If  it  be  fo  great  a  mifery,  not  to  know  Chrifl:, 
 then  it  is  a  great  mercy  to  know  him.  If  our  minds 
 have  been  favingly  enlightned  in  the  knowledge  of 
 Chrifl,  we  are  in  a  moft  happy  condition^  \^  we  fo 
 know  him,  as  to  place  our  trufl:  in  him,  to  fet  our  af- 
 fedlions  upon  him,  to  yield  fubje61ion  unto  him,  then 
 are  we  blefled  perfons  indeed.  How  thankful  then 
 Ihould  we  be  unto  God,  if  this  Grace  of  the  knowledge 
 of  Chrifl:  be  conferred  upon  us  ! — When  we  come  to 
 the  table  of  the  Lord  [the  next  Lord's  day,]  we  (hall 
 have  this  great  obje6t  of  our  knowledge,  even,  Jejus 
 Chrifl  and  him  crucified,  exhibited  to  us :  and  if  we  do 
 favingly  know  him,  we  fhall  mod  heartily  blefs  God 
 for  him,  and  for  our  knowledge  of  him.  This  is 
 niofl  certain,  if  we  have  a  fpiritual  difcerning  of  Chrifl, 
 he  will  appear  to  us,  the  mofl  precious,  beautiful,  defir- 
 able,  and  excellent  objedl  in  the  whole  World  ;  and 
 for  nothing  fliall  we  more  magnify  God,  than  for  the 
 revelation  he  has  made  of  Jefus  Chrifl  unto  our  fouls. 
 
 Use  2.  Let  us  take  heed  that  none  of  us  abide  with- 
 cut  the  knowledge  of  Chrifio     This  is  not  a  needlefs  cau- 
 tion. 
 
in  CALLING  the  Gentile  WoRLd.  24 § 
 
 tion.  For,  as  was  (hewn  under  the  doflrine,  many 
 ihat  enjoy  che  gofpel  do  not  know  Chrid.  Some  are 
 grofly  ignorant  of  him  5  Tome  do  fundamentally  err  ia 
 their  opinions  about  him  ;  fome  have  no  fpiritual,  gra- 
 cious knowledge  of  himj  though  found  and  orthodox  in 
 their  notions  concerning  him.  We  had  need  then  fee  to 
 it,  that  we  have  a  true  dodlrinal  knowledge  of  him,  and 
 not  that  only,  but  alfo  a  ran6tified  knowledge  of  him.  To 
 this  end,  confider  thefe  things  by  way  of  Motive. 
 
 Motive  I.  Confider,  720  knowledge  is  comparable  10  t^Q 
 knowledge  of  Chrijl,  In  all  refpeds  imaginable,  it  is 
 preferable  to  all  other  knowledge.  To  inftance  here 
 in  a  i^w  particulars, — 
 
 [i.]  The  knowledge  of  Chrift,  is  the  mofl  excelkni 
 knowledge.  The  apoflle  Paul^  who  was  a  very  com- 
 petent judge  in  this  cafe,  afcribes  a  tranfcendent  ex- 
 cellency to  the  knowledge  of  Chrift.  Phil  iii.  8-  Ten 
 douhtlefs^  and  I  do  count  all  things  but  lofs,  for  the  excel- 
 lency of  the  knowledge  of  Jefus  Cbrift  my  Lord.  I'hougll 
 he  was  a  perfon  of  great  knowledge,  and  well  verfed 
 in  what  was  then  efleemed  the  learning  of  the  world, 
 yet  he  counted  it  nothing  worth,  in  comparifon  of  the 
 excellency  of  the  knowledge  of  Jefus  Chrift. 
 
 The  faperlative  excellency  of  this  knowledge,  will 
 be  evident  to  us  from  thefe  two  confideration??. 
 
 I.  That  Jefus  Chri/i  is,  o[  -aW  knoivable  objcclSy  the 
 mod  excellent.  The  more  excellent  any  object  is,  the 
 more  excellent  is  the  knowledge  of  it.  NoV/  Jefus 
 Chrift,  is  upon  all  accounts  the  mofl  excellent  objeQ:/ 
 Confider  Jefus  Chrift  as  God,  and  fo  he  is  infinitely  ex- 
 cellent. All  the  glorious  excellencies  of  the  Godhead 
 do  belong  to  him.  And  in  this  refpedl,  all  the  excel- 
 lencies in  the  creatures,  are  as  nothing,  and  lefs  than  no- 
 things compared  therewith.-— Confider  Jefus  Chrid,  as 
 w^n,  and  even  fo  he  is,  of  all  created  obje6ls,  the  mod 
 excellent.  There  have  been  many  excellent  men  in 
 the  world  ;  but  Jefus  Chrid  is  far  more  excellent  thaa 
 they.  PfaL  xlv.  2.  Thou  art  fairer  than  the  children  of 
 men.     'I'here  are  many  excellent  and  glorious  Angels  ; 
 
 R  2  bsw 
 
244  Success  promifsd  to  Christ, 
 
 but  Jefus  Chrid:  is  far  more  excellenc  than  they.  Hcb. 
 3.  4.  He  hath  obtained  a  more  excellent  name  than  they. 
 AW  the  excellencies  of  nien  and  angels;  and  of  the 
 whole  creation  in  conjundlion,  are  much  inferior  to  the 
 created  excellencies  in  the  man  Chrifl  Jefus.  In  wifdom, 
 knowledge,  holinefs,  goodnefs,  might,  ftrength,  &c.  he 
 exceeds  them  all.  Pfal.  cxlviii.  13.  Ms  name  alone  is 
 excellent,  bis  glory  is  above  the  eaith  and  heaven.  I'he 
 holy  pfalmifl-,  fpeaking  of  Jefus  Chrid,  fays,  Pfal.  v'uu 
 1.  0  Lordy  our  Lordy  bow  excellent  is  thy  name  I  It  is  an 
 expreffion  of  admiration,  and  denotes  that  it  cannot  be 
 uttered,  or  conceived,  hcv/  excellent  Jefus  Chrilt  is* 
 Surely  then  the  knowledge  of  Jefus  Chrid,  is  of  all 
 knowledge  the  moil  excellent.  /\s  much  as  he  is  fu- 
 pericr  to  all  other  obje6lsin  excellency,  fo  much  is  iho. 
 knowledge  of  him  fuperior  in  excellency,  to  all  oiher 
 knowledge. 
 
 2.  The  knowledge  of  Chrifl:,  renders  the  yi/Z^/V^^rx  of 
 it  the  mofl  excellent  perfons.  Thefe  are  indeed  the  ex- 
 cellent ones  in  the  earth.  The  glory  and  excellency  of 
 reafonable  creatures,  does  efpecially  confiH:  in  their 
 knowing  God  through  the  Redeemer  Jefus  ChrifL 
 This  is  the  bri^hteft  ornament  of  the  minds  of  men 
 2nd  angels.  Knowledge  in  the  fecrets  of  nature  and 
 human  affairs,  is  efteemeda  rare  accomplifnment  ;  bus 
 he  is  the  niOil  accompliflied  perfon  whofe  mind  is  en- 
 lightned  in  the  knowledge  of  God  our  Saviour.  The 
 chief  perfe6lion  of  knowledge,  is  to  know  Jefus  Chriil 
 aright.  Without  this  true  knowledge  of  Chriftj  all 
 light  is  but  darknefs,  all  knowledge  is  but  ignorance. 
 He  indeed  is  the  only  knowing  man,  who  knoweth  Je- 
 fus Chrifl  in  truth.  All  deftitute  of  this  knowledge,  are 
 ^buc  fpiritual  Fools  and  Ideots,  how  wife  and  knowing 
 foever  they  m.ay  be  in  other  refpe6Is*  And  therefore 
 men  are  bid,  not  to  glory  in  their  wifdom,  might  or  riches, 
 but  in  this,  that  they  knoiv  the  Lord,  Jer.  ix.  24.  This 
 is  the  moft  excellent  endowment,  on  which  men  fliould 
 nioftly  value  themfeIves.---Thus  we  fee  that  the  know- 
 ledge of  Chrift  is  moft  excellent  ;    and  being  fo,  we 
 
 fliould 
 
in  CALLING  the  Gentile  World.  245 
 
 fliould  not  be  content  to  abide  without  it,,  but  be  mo{l 
 defii'ous  of  ir,    and  laborious  for  the  obtaining  of  it. 
 
 [2.]  The  knowledge  of  Chrifl,  is  the  mod  necejpiry 
 knowledge.  Though  a  thing  be  never  fo  excellent, 
 yec  if  it  be  not  neceflary,  if  we  can  do  well  enough 
 without  ir,  we  need  not  be  over-concerned  for  it  :  buc 
 rhe  knowledge  of  Chrifl,  is  a  thing  of  abfolute  necefllty. 
 'Tis  not  like  other  knowledge,  which  may  have  fome- 
 rhing  of  excellency  in  it,  but  nothing  of  abfolure  ne- 
 cefTity  ;  fuch  as  knowledge  in  the  languages,  in  the; 
 arts  and  fciences,  &?c.  This,  though  it  be  an  excellent: 
 ornament  of  the  mind,  yet  it  is  not  abfolutely  neceiTary 
 to  our  well  being,  either  in  this  world,  or  that  which 
 is  to  come.  But  now,  as  for  the  knowledge  of  Chrifi^ 
 this  is  indifpenfably  neceffary  to  our  real  prefenc  and 
 future  welfare. 
 
 I.  To  our  prefcnt  well-being.  For  without  the 
 knowledge  of  Chrifi-,  neither  our  flate,  nor  life,  can  be 
 good.  If  the  keart  be  deflitute  of  the  knowledge  of 
 Chrifl,  it  cannot  be  right  mtb  God.  It  is  void  of  alt 
 true  grace.  There  is  no  love  to  Chrifl,  or  faith  in 
 Chrift:,  where  there  is  no  true  knowledge  of  Chrifl.  In 
 the  firfl  creation y  God  began  with  light,  Gen.  i.  3.  So. 
 he  doQS  in  ihe  fwco  creanon.  The  firfl  v/ork  of  the 
 Spirit  is,  to  enlighten  the  mind  in  knowledge,  the 
 knowledge  of  Chrid  efpecially.  Col,  iii.  10.  Renewed 
 in  knowledge.  Every  other  grace  is  brought  and  ufliered 
 into  the  foul,  by  the  knowledge  of  Chrift.  Such  then 
 as  know  not  Chrifl,  are  in  a  gracelefs  eftate.  And  if 
 their  Jlate  be  not  good,  their  life  cannot  be  good.  If 
 they  are  void  of  a  principle  of  goodnefs,  none  of  their 
 a61ions  can  be  fpiritually  good.  The  tree  viufi  firjl  be 
 good,  before  its  fruits  can  be  good,  Matth.  xii.  33.  If 
 men  then  do  not  know  Chrifl,  they  cannot  pofTibly 
 ferve  him,  nor  do  any  thing  that  is  pleafing  unto  him., 
 If  they  are  grofiy  ignorant  of  him,  or  if  they  do  not  know, 
 him  with  an  afFeftionate  and  fiducial  knowledge,  Co  as 
 truly  to  love  him  and  trufl  in  him,  they  can  never  fm- 
 qerely  keep  his  commandments.  For  vrichouc  love  to 
 R  5  hims.. 
 
M^  Success  provii/ed  to  Christ, 
 
 him,  we  fhall  not  yield  willing  obedience  to  him.  JoL 
 xiv.  23,  24.  If  a  man  love  me,  he  will  keep  my  Viordi, 
 He  that  loyeth  me  not,  keepetb  not  my  fayings.  Withouc 
 faith  in  Chrifl  alio,  we  cannoc  derive  grace  and  ftrength 
 from  Chrifl,  to  bring  forth  the  fruits  of  obedience. 
 j^oh,  XV.  4,  5.  Js  the  branch  cannot  bear  fruity  of  itfe!f, 
 except  it  abide  in  the  vine,  no  more  can  ye,  except  ye  abide 
 in  me.  I  am  the  vine  :  ye  are  the  branches  :  he  that  abi- 
 deth  in  me,  and  I  in  him,  the  fame  bringeth  forth  much 
 fruit.  For  without  me,  ye  can  do  nothing.  Without 
 Chfifl  quickningand  flrengthnin^  of  us,  we  can  do  no- 
 thing, as  ic  ought  to  be  done.  And  it  is  by  abiding  in 
 himy  i.  e.  by  adhering  to  him  and  depending  upon  him, 
 ihac  we  receive  communications  of  fpecial  affiftance 
 from  him,  unto  the  doing;  our  duty, 
 
 2.  The  knowledge  of  Chrifl  is  necefTary  to  our  future 
 well-being.  Our  blefTednefs  in  the  world  to  come  will 
 principally  confifl  in  the  fight  and  enjoyment  of  Chrifl. 
 "When  therefore  Jefus  Chrifl  was  interceding  for  the 
 future  welfare  of  his  people,  the  main  thing  he  requefl- 
 ed,  wa?,  that  they  might  be  brought  to  the  vifion  and 
 fruition  cf  himfelf  in  glory,  jfoh.  xvii,  24.  Father,  I 
 will,  that  thofe  whom  thou  haft  given  me,  be  with  me^ 
 where  I  am^  that  they  may  behold  my  glory  which  thou  baft 
 given  me.  And  when  the  apoflle  Paul  would  fet  forth 
 the  conrummate  felicity  of  believers,  in  the  future  life, 
 he  refoH^esit  into  eternal  communion  with  Jefus  Chrifl. 
 I  Thfjf.  iv.  17.  ff^e  fhall  meet  the  Lord  in  the  air,  and 
 fo  fhall  we  ever  be  with  the  Lord.  Now,  this  eternal 
 enjoyment  of  Chrifl  hereafter,  can  never  be  attained 
 without  the  knowledge  of  him  in  this  world.  If  men 
 do  not  know  Chrifl,  they  will  not  chufehim,defire  him, 
 or  feek  after  him,  and  ^o  will  certainly  mifs  of  the 
 erjoymenc  of  him.  And  hence  Jefus  Chrifl  declares 
 the  knowledge  of  himfelf  to  be  a  neceiTary  antecedent 
 and  introduction  to  eternBl  life.  Job.  xvii.  3.  Jnd  this 
 is  eternal  life,  that  they  might  know  thee  the  only  true  God^ 
 and  jffus  Ckrift  whom  thou  haji  fent.  The  knowledge 
 of  hira  the  only  mediator^  is  the  way  and  means,  yea, 
 
 and 
 
in  CALLING  th^  Gentile  World.  24^ 
 
 and  ihe  beginning  of  eternal  life.  For  the  p£rre6lion 
 of  this  knowledge  of  him,  is  the  perfe^lion  of  eternal 
 life.  U  then  we  do  not  know  Chriftin  this  world,  we 
 Ihali  not  fee  him  and  be  with  him  in  the  world  to  come* 
 
 From  thefe  things  it  is  clear,  that  the  knowledge 
 of  Chrifl  is  abfolutely  necefljry  unto  the  beginning  of 
 our  blefTednefs  here,  and  tlie  confummation  of  it  here- 
 after. And  if  it  be  To  neceflary  to  our  being  in  a  ftate 
 of  grace  on  earth,  and  a  (late  of  glory  in  heaven,  then 
 farely  we  (liould  not  reft  content  without  it.  Necejftty 
 is  lying  upon  us,  to  gain  the  knowledge  of  Chrift,  if  we 
 would  have  it  go  well  with  us  for  ever. 
 
 [3.]  The  knowledge  of  Chrift,  is  the  moR  fatisfying 
 knowledge.  No  knowledge  brings  in  fuch  fatisfadion 
 to  the  fouls  of  men,  as  the  knowledge  of  Chrift  does. 
 This  fatisfies  all  the  powers  and  faculties  of  their  fouls, 
 [o  as  nothing  elfe  can  do.     Here  particularly, 
 
 I.  The  knowledge  of  Chrift  yields  moft  fatisfac- 
 tion  to  the  minds  of  men.  The  mind  or  underftand- 
 ing,  is  that  facuky  of  the  foul,  which  takes  in  the  ideas 
 or  notions  of  Things,  and  fo  perceives  what  they  are. 
 Now  this  perception  of  obje61:s  is  oftentimes  very  pleaj- 
 ing  to  the  viinds  of  men.  The  knowledge  of  things  is 
 to  the  mind,  as  light  is  to  the  eye,  Jmeet  and  pkafant. 
 And  how  great  fatisfaftion  do  the  minds  of  men  fome- 
 times  take,  in  the  difcovery  of  fome  things  in  nature, 
 which  before  were  unknown  to  them  ?  However,  all 
 the  knowledge  of  this  kind  which  they  attain  to,  affords 
 no  fuch  folid  fatisfadlion  and  pleafure  to  the  mind,  as 
 the  knowledge  of  Chrift  does.  This  great  light  of  the 
 world,  is /met  indeed,  and  a  moil  pleafant  thing  it  is  to 
 behold  this  fun  of  righteoufnefs.  Upon  no  obje6l  can 
 the  mind  dwell  with  fo  much  pleafure,  as  on  Jefus 
 Chrift.  Pfal,  civ.  34.  My  meditation  of  him  fl^all  be 
 fweet ;  /  v)ill  be  glad  in  the  Lord.  When  a  man  is 
 brought  to  a  fpiritual  difcerning  of  Chrift,  never  was 
 there  prefented  to  his  mind  an  obje6l  which  it  beheld 
 with  fuch  delight.  It  fees  him  to  be  the  chief  of  ten, 
 thouJandSj  and  altogether  lovely^  and  longs  for  a  full  and 
 R  4  iraniediata 
 
^48  Success  promifed  to  Christ, 
 
 immediate  vifion  of  him.  When  the  apoftle  Paulwz^ 
 brought  to  the  faving  knowledge  of  Chrid,  how  ex- 
 ceeding great  was  the  faqsfa6lion  of  his  mind  therein  V 
 his  thoughts  ran  continuall>  upon  Chrili:;  his  mind  was 
 taken  off  from  all  other  things  ,•  and,  in  a  manner, 
 wholly  taken  up  with  Chrifl.  His  mind  v/as  intent  on 
 Chrifl,  and  at  reft  in  Chrifl:  ;  indifferent  about  all.  other 
 knowledge,  except  that  of  Chrift.  i  Cor.  ii.  2.  /  deter- 
 mined not  to  know  any  thing  anion  g  you^  fave  J  ejus  Chrijl^ 
 and  him  crucified^ 
 
 '  2.  The  knowledge  of  Chrift  yields  moflfatisfadlion 
 to  the  confciences  of  men,  Confcience  in  man  is  that 
 power^  which  he  has,  to  judge  of  his  own  (late  and  ac- 
 tions ,*  and  toaccufe  and  condemn  him,  if  they  be  bad^^ 
 or  to  e^cufe  and  acquit  him,  if  they  be  good.  Now^ 
 inafmuch  as  men  are  naturally  in  a  finful  ftate,  and  do 
 commit  a.numberlefs  m.ultitude  of  fins,  their  confcien- 
 ces, if  not  ftupified  and  feared,  will  accufe  and  condemn 
 jhem.  Hence  men  are  under  troubles  of  confcience, 
 and  great  difquietments  offpirit.  Vox  2i  wounded  fpir it ^ 
 )s  an  intolerable  burden.  Now,  all.  human  wildom, 
 knowledge,  and  learning  in  the  higheft  degree,  cannoc 
 pofTibly  eafe  them  of  this  burden.  Nay,  ofrentimes 
 men  of  the  greateft  parrs,  have  the  greateft  remorfes 
 of  confcience.  The  incrsafeoi  their  unfcindified  know- 
 kdge^  occafions  an  increafe  of  their  forrow,  (Eccl.i.  18.) 
 But  now,  the  knowledge  of  Chrifl,  brings  in  peace  of 
 confcience.  Thofe  that  rightly  know  Chrifl,  do  fee 
 enough  in  him,  to  remove  the  greatefh  burden  of  guilr, 
 that  mav  He  upon  their  confciences.  'i'hey  fee  Chrift 
 made  a  facrifice  for  their  fins,  and  do  know  that  the 
 blood  of  that  fdcrifice,  is  fulScient  to  clearfe  them  from 
 all  fin.  And  in  betaking  themfelves  thereto  by  faith, 
 thev  are  freed  from  an  evil  (accufing)  covfcience.  (Heb. 
 3C.  22.)  ^jy  going  to  Chrifiy  thev  find  refi  for  their  wea- 
 ried and  perplexed  fpirits.  Matlh.  xi.  28.  Come  tmto 
 f//f,  all  ye  that  lakuTy  and  are  heavy  ladci^,  and  I  will 
 give  you  rfjl^ 
 
 3-  The 
 
in 
 
 CALLING  the  Gentile  World.  249 
 
 3.  The  knowledge  of  Chrift  yields  mofl  faUsfa^lion 
 to  the  defires  of  men.  All  human  knowledge  leaves 
 the  defines  of  men  unfatisfied.  This  vanity  ever  attends 
 it.  But  the  knowledge  of  Chrifl  affords  fatisfadtion  to 
 the  intelletlual  appetite.  According  alfoto  the  degree 
 of  knowledge,  is  the  degree  ol  fatisfaftion.  And  when 
 the  knowledge  of  Chrift  comes  to  be  perfected  in  hea- 
 ven, it  will  fully  terminate  and  fatisfy  the  defires  of  the 
 foul.  Then  they  are  come  to  that  fight  and  fruition 
 cf  Chrifl-,  which  (liall  give  compleat  and  eternal  con- 
 tentment to  their  defires.  P/al.  xvii.  15.  /Is  for  me,  I 
 fjjall  behold  thy  face  in  right eoufnefs  ;  I  [hall  be  fatisfied 
 V)hen  I  aix)ake,  out  of  the  fleep  of  death  at  the  refurrec- 
 tion  day,  with  thy  likenejs.  Such  a  Transforming  vifion 
 they  Ihall  have  of  Chriit,  as  fiiall  bring  in  the  height 
 of  fatisfa^ioD  to  the  cravings  of  their  fouls. 
 
 [4.]  The  knowledge  of  Chrifl:,  is  the  moft  ufeful 
 knowledge.  lis  fingular  and  fuperlative  ufefulnefs  may 
 be  feen  in  the  following  particulars. 
 
 J.  It  puts  all  other  knovN^ledge  to  its  be[i  and  moll  pro- 
 per  vfe.  The  knowledge  of  Chrifl:  caufes  men  to  ufe 
 all  their  other  knowledge  well.  That  learning,  wifdom, 
 and  knowledge,  wherewith  men  are  endowed,  ought  to 
 be  employed  in  a  fubferviency  to  the  glory  of  God,  and 
 the  good  of  others.  This  is  the  great  end  of  God,  in 
 conferring  on  men  any  kind  of  ufeful  knowledge.  It 
 is  given  to  them  as  a  talent,  to  be  improved  in  ferving 
 God  and  their  generation.  Now  the  true  knowledge 
 of  Jefus  Chrifl-,  difpofes  a  man  to  improve  all  bis  abili- 
 ties unto  fuch  holy  ends  and  purpofes :  it  brings  his  gifts 
 and  pans  under  a  confecration  to  Chrifl,  and  puts  him 
 upon  ufing  them  all  for  him  and  for  his  glory.  When 
 the  apoflle  Faul  was  brought  to  the  faving  knowledge 
 of  Jefus  Chrifl,  this  put  him  upon  fubordinating  all  his 
 natural  and  acquired,  intelle6lual  and  moral  accomplifli- 
 ments,  unto  the  glory  of  Chrift  and  the  good  of  his 
 church.  Before,  they  were  all  employed  againfl  Chrifl ; 
 but  now  they  are  all  employed  for  Chrift.  Thefpiri- 
 tual   difcerning,  which  he  had    of  the  excellency  of 
 
 Chrifl, 
 
250  Success  prouiifed  to  Christ, 
 
 Chrift,  gave  a  new  biafs  to  his  foul,  and  turned  it  wholly 
 Chrift-ward. 
 
 2.  The  knowledge  of  Chrifl:  helps  to  make  a  right 
 ufe  of  all  ordinances.  One  great  end  of  gofpel-ordi- 
 nances  is,  that  therein  we  might  have  communion  with 
 Jefus  Chrifl.  They  are  the  Galleries^  wherein  he  walks 
 and  converfes  with  his  people.  And  therefore  he  has 
 promifed,  that  when  they  meet  together,  in  the  ways  of 
 his  inftitutionj?,  he  imH  be  in  the  midft  of  them,  afford 
 ihem  mofl  intimate  fellowlhip,  Matth.  xviii.  20.  Or- 
 dinances then  are  rightly  ufed,  when  communion  with 
 Chrift  is  fought  after  in  them,  when  we  come  to  them 
 with  inward  defires  of  finding  Chrifl:  there,  of  enjoying 
 more  full  difcoveries  of  his  glory,  and  experiencing 
 further  pledges  of  his  love  and  favour.  Now  'tis  the 
 knowledge  of  Chrif},  that  caufes  perfons  to  prize  ordi- 
 nances, and  to  pant  after  communion  with  Chrift  in 
 the  improvement  of  them.  They  that  do  not  know 
 Chrift,  have  no  longings  of  foul  after  communion  with 
 Chrift  in  his  holy  inftitutions.  If  they  attend  upon 
 them,  it  is  only  from  the  force  of  education,  or  in 
 compliance  with  the  cuftom  oi  the  place^  or  to  fecure 
 their  reputation  which  would  fuffer  by  a  negle6l  of 
 them,  or  meerly  to  quiet  confcience  which  would  be 
 uneafy  in  a  non-attendance  upon  thern  !  Such  things  as 
 thefe,  bring  them  to  ordinances  ;  and  not  defires  to 
 enjoy  Chrift  in  them. ---But  now,  they  that  truly  know 
 Chrift,  know  him  to  be  the  chief  good,  and  the  foun- 
 tain of  all  blefTednefs  ;  and  therefore  come  to  ordinan- 
 ces with  hopes  and  defires  of  meeting  with  Chrift,  and 
 receiving  fpiritual  blellings  from  him.  Cant.  i.  7.  Tell 
 mSy  0  thou  ivhom  my  foul  loveth,  where  thou  feede/i,  where 
 thou  makejt  thy  flock  to  re[i  at  noon,  l^hey  defire  to  fre- 
 quent the  places  of  publick  worfhip,  that  fo  in  the  ufe 
 of  ordinances  their  fouls  may  be  nourifhed,  and  find 
 refreiliing  reft  from  Jefus  Chrift,'  the  great  (hepherd 
 of  his  flieep.  The  fame,  as  to  clpfet-devotions,  and 
 family- duties. 
 
 3-  'fh? 
 
in  CALLING  the  Gentile  World.  251 
 
 3.  The  knowledge  of  Chrifl:,  is  of  ufe  to  purify  the 
 foul  from  fin,  which  is  the  worfl:  of  evils.    Other  know* 
 Jedge  may  leave  men  to  wallow  in  the  mire  and  filth 
 of  fin  :  and  hence  oftentimes,  the  molt  knowing  men, 
 are  fome  of  the  word  of  men.     The  Pagan  Philofo- 
 phers,  who  profejfed  themfelves  to  he  wife^   and  boafled 
 of  their  wifdomand  knowledge,  were  yet  vile  Idolaters, 
 and  vicious  perfons  ;  as  the  apoftle  declares  in  Rom.  i. 
 That  rational  knowledge,  which  they  valued  themfelves 
 upon,  could  not  free  them  from  the   predominance  of 
 ungodly  and  filthy  lulls.— But  now  the  true  knowledge 
 of  Chrift  purges  from  fin.     The  meer  Mrinal  know- 
 ledge of  Chrift  is  fometimes  effeftual  to  bring  men  ofF 
 from  the  praftice  of  outward  grofs  fins.  2  Pet.  ii.  20. 
 They  have  efcaped  the  pollutions  of  the  world,   through  the 
 knowledge  of  the  Lord  and  Saviour  Jejus  Chrifi.     This  is 
 ipoken,  of  them  who  might  return  again  to  their  filthy 
 practices  ;  yet  however,  their  notional  knowledge  of 
 Chnft,  did,  for  a  time,  caufe  them  to  relinquifii  thofe 
 finful  courfes.     But  where  there  is  a  gracious,  fpiriiual 
 knowledge  of  Chrifi:,  this  begets  in  men  purity,  both  in 
 heart  and  life  ,•  it  makes  them  in  afFeftion  and  practice 
 to  renounce  fin.    It  puts  them  upon  purifying  themfelves, 
 even  as  Chrifl  is  pure  ;  and  upon  afpiring  after  a  confor- 
 mity to  him  in  his  perfe6t  freedom  from  all  fin.     They 
 that  favingly  know  Chrifl:,  do  know  that  he  died  to  fave 
 his  people  from  their  fins,  to  take  away  their  fins,  to  deftroy 
 thofe  works  of  the  devil  ;  and  therefore  do  know,  that 
 nothing  is  more  contrary  and  odious  to  him,  than  fin 
 is.     And  this  knowledge  will  infallibly  excite  them  to 
 watchfulnefs  againfl  fin,  and  a  care  to  avoid  all  defile- 
 ments by  fin.- --Thus  for  the  fourth  thing,  fhewing  the 
 knowledge  of  Chrifi:  to  be  moll:  ufeful. 
 
 [5.]  The  knowledge  of  Chrifi:,  is  the  mofi:  compre- 
 henfive  knowledge.  He  that  knows  Chrifl:,  knows  every 
 thing  that  is  worth  knowing,  every  thing  that  is  need- 
 ful to  the  blefiTednefs  of  man.  No  knowledge  is  ^o 
 copious,  as  the  right  knowledge  of  Jefus  Chrifl.  This 
 leads  a  man  into  the  knowledge  of  whatever  may  be 
 
 good 
 
S552  Success  promifed  to  Christ, 
 
 good  for  him  to  know.  In  Jefus  Chrifi  are  hid  all  the. 
 treafures  of  mfdom  and  knowledge.  Col.  ii,  3.  He  there- 
 fore that  truly  knows  Chrift,  looks  into  this  treafury  of 
 knowledge,  and  there  fees  the  whole  of  what  is  necef- 
 fary  or  expedient  for  him  to  know.  He  need  look  no 
 further,  to  have  his  mind  richly  furniflied  with  all  pro- 
 fitable knowledge.  Hence  that  exhortation,  Let  the  word 
 of  Chrijl  dwell  in  you  richly  in  all  wifdom.  Col:  iii.  16. 
 
 But  to  particularize  here — 
 
 I.  He  that  knows  Chrift,  knows  God  the  Father, 
 There  is  a  knowledge  of  God,  which  may  be  attained 
 by  the  ftudy  of  the  works  of  creation  and  providence  : 
 but  by  them,  we  can  never  come  to  a  faving  knowledge 
 of  God.  The  light  of  nature  is  not  fufficient,  "  to 
 '^  direct  us,  how  we  may  glorify  God  and  enjoy  him 
 ^^  for  ever."  Tis  only  in  and  by  Jefus  Chrift,  that 
 we  attain  fuch  a  knowledge  of  God,  as  (hall  iftlie  in 
 the  enjoyment  of  God.  In  the  face  (or  perfon)  of 
 Jefus  Chxljl  we  have  given  us  the  light  of  the  knowledge 
 of  the  glory  of  God  (2  Cor.  iv.  0  )  the  cleareft  and 
 fulleft  manifeftations  of  the  glory  of  God  the  Father. 
 Jn  him  we  behold  the  divine  perfon  of  the  Father. 
 Heb.  i.  3.  He  is  the  exprefs  image  of  the  Fatbe/s  perfon.  He 
 is  the  perfonal  image  of  the  Father  ;  in  whom  a  mod 
 exaft  reprefentation  is  given  to  us  pF  the  Father's  perfon. 
 Therefore  Chrift  faid,  Jok  xiv.  9.  He  that  hath  fe en 
 me^  hath  feen  the  Father,  For,  whatever  is  in  the  per- 
 fon of  the  Father,  is  alfo  in  the  perfon  of  Jefus  Chrift 
 his  Son,  in  whom  alone  he  is  to  be  truly  feen.  The 
 fecond  perfon,  manifefled  in  the  fie/h,  in  our  nature,  is 
 the  image  of  the  ini^ifible  God  (Co),  i.  15.)  even  the  Fa- 
 ther, who  IS  in  himielf  invifible.  Jn  the  perfon  of  Je- 
 fus Chrift.  we  fee  what  a  one  God  the,  Father  is.  Such 
 a  one  as  Chrift  is,  j-jft  fuch  a  one  is  the  Father.  He 
 perfedtly  refembles  him,  and  in  eft.ence  is  one  with 
 him,  though  a  diftin6t  perfon  from  him. ---In  the  perfon 
 of  Jefus  Chrift,  we  alfo  fee  the  glorious  attributes  and 
 excellencies  of  the  Godhead.  For  all  the  fulncfs  of  the 
 Godhead  d-jceU  in  him  bodily,  CoL  ii.  9.    The  v/hole  na* 
 
 turc. 
 
in  CALLING  thjs  Gentile  World.  253 
 
 ture  and  perfc6tions  of  God  belong'd  to  him,  and  were 
 exerted  by  liim.  The  divine  attributes  are  iw/?a;;2pe^  on 
 the  creatures,  and  are  dejcribed  in  the  fcripture  ;  but  in 
 Jefus  Chrifl;  they  inhabited,  and  were  a6led  and  put  forth 
 by  him  in  away  of  operation.  In  and  by  him,  the 
 power,  wifdom,  hoiinefs,  truth,  juflice,  love,  grace  and 
 mercy  of  God,  were  displayed  before  the  eyes  of  the 
 world,  in  his  miracles,  life,  paffion  and  death  for  fin- 
 ners.  So  that  they  who  rightly  know  Ghrift,  have  a 
 right  knowledge  of  God,  even,  the  clearefl:  and  mod 
 refrefliing  knowledge  of  him,  as  of  a  God  in  Chrifi  recon- 
 ciling  the  world  to  himfelf.  In  the  perfon  and  office  of 
 Chrifl:,  there  is  fuch  a  fight  of  God,  as  draws  forth  love, 
 faith,  and  obedience  to  God,  unto  falvation. 
 
 2.  He  that  knows  Chrifi:,  knows  himfelf.     The  true 
 knowledge  of  Chrifl:,  gives  a  man   the  cleared  know- 
 ledge of  himfelf.     Men  are  naturally  proud   and  felf- 
 conceiied,  thinking  themfelves  and  their  condition  bet- 
 ter than  they  really  are.     They  don't  fee  themfelves 
 10  be  in  themfelves,  fVr etched,  and  wiferable,  and  poor^ 
 and  blind,  and  naked.    But  now,  when  men  come  to  have 
 a  fpiritual  difcerning  of  the  work  and  office  of  Jefus 
 Chrifl",  they  plainly  perceive  their  own  deplorable  con- 
 dition.    When  they  fee  Chrifl:  to  be  fent   to  be  the 
 Saviour  of  the  world,  they  then  fee  themfelves" to  be 
 in  a  kfft  and  peri/bing  condition.     What  need   would 
 there  be  of  a  Saviour !   what  work  would  there  be  for 
 u  Saviour,  if  ihey  were  not  in  themfelves  lofl  creatures  I 
 What  need  of  Chrifl:  to  be  a  Prophet,  to  teach  and  en- 
 lighten them,  if  they  were  not  ignorant  and  blind  c red.- 
 tures  ?  What  need  of  Chrifl:  to  be  a  Prieft,  to  offer  him- 
 felf a  facrifice  for  their  fins,  and  to  make  inrerceflfion 
 for  them,  if  they  were  not  guilty  creatures,  and  defii- 
 tute  of  the  favour  of  God  ?   What  need  of  Chrifl:  to 
 be  a  King,  to  fubdue  their  lufts,  and  to  overcome  their 
 fpiritual  enemies,  if  they  were  not  the  flaves  offm  and 
 fatan  ?  'J'he  very  offices  of  Chrifl:,  do  give  them  a  full 
 reprtfentaiion  and  view  of  their  finful   and  miferable 
 eftace  by  nature.     And  therefore  thofe  that  have  the  ' 
 
S54  Success  pomifedto  Christ, 
 
 mod  (true)  knowledge  of  Chrifl-^  are  mofl  fenfible  oJF 
 their  own  finfulnefs  and  vilenefs. 
 
 3.  He  that  knows  Chrifl,  knows  his  duty. —Oar  Lord 
 Jefus  Chrift,  in  his  moll  holy  life  and  death,  has  fet  be- 
 fore us  our  whole  duty  (for  the  fubflance  of  it)  towards 
 God  and  man.  He  loved  God,  trufted  in  God,  prayed 
 to  God,  praifed  God,  obeyed  God,  refigned  up  hinifelf 
 to  the  will  of  God.  And  as  to  meuy  he  loved  them^ 
 pitied  them,  prayed  for  them,  forgave  them,  did  good 
 unto  them,  in  foul  and  body.  And  then,  refpedting 
 bimfelf,  he  was  fober  and  temperate,  chaite,  and  felf- 
 denying.  So  that  in  Jefus  Chrifl:,  we  have  a  perfe61: 
 pattern  of  conformity  to  the  holy  will  of  God  in  all 
 things.  This  example  he  has  left  us,  that  we  might  fol- 
 low his  fleps,  and  be  guided  in  the  way  of  our  duty. 
 Now,  all  that  truly  know  Chrifl:,  do  know  him  in  this 
 his  exemplary  lite  and  converfation,  and  therefrom  do 
 know  what  it  is  that  God  requires  of  them^  in  point  of 
 moral  duty.  And  accordingly  it  is  the  care  and  ftudy 
 of  thofe  that  know  him,  fo  to  walk,  even  as  be  walked, 
 1  Joh.  ii.  6  They  labour  to  be  the  followers  of  Chrifl^ 
 I  Cor.  xi.  I. --And  as  to  evangelical  ducies,  fuch  as  repen- 
 tance for  Jin,  faith  in  Chrift,  love  to  the  brethren  as  fuch, 
 and  the  like,  thefe  are  fee  forth  in  the  do^rine  of  Chriftc 
 So  that  he  who  knows  Chrifl:,  muft  know  his  duty,  in 
 all  refpedls. 
 
 4.  He  that  knows  Chrifl:,  knows  the  evil  of  fin.  The 
 knowledge  of  Chrijt  and  kimjrucified,  gives  us  the  high- 
 efl:  difcovery  of  the  heinous,  evi)  nature  of  fin.  What 
 was  Chrifl:  crucified  for  ?  It  was  for  fin,  as  the  meri- 
 torious caufe  thereof,  i  Cor,  xv.  3.  Cbrifi  died  for  our 
 fins.  In  the  crofs  of  Chrifl:  then,  we  may  fee  the  pro- 
 voking, damning  nature  of  fin.  There  we  may  fee 
 the  Son  of  God  bleeding  and  dying,  under  the  wrath 
 of  God  for  fin.  All  earth  and  hell,  cannot  afford  fuch 
 a  profpe6l  of  the  evil  of  fin,  as  this  does.  God's  ab- 
 horrence of  fin  is  much  feen  ill  the  punifliment  of 
 wicked  men,  and  fpirits  in  hell,  for  their  own  fins  ; 
 but  much  more  is  it  fcen,   in  his  punifhing  his  own 
 
 Son 
 
in  CALLING  the  Gentile  World.  2S5 
 
 Son  for  the  fins  of  others  imputed  to  him.  This  is 
 what  thofe  that  know  Chrifl:,  have  a  clear  perception 
 of.  In  the  curfed  death  of  the  crofs,  which  Chrift  un- 
 derwent for  fin,  they  do  fee  what  a  curfed  evil  fin  is. 
 
 5.  He  that  knows  Chrift,  knows  the  vanity  of  this 
 njoorld.  Jefus  Chrifl  was  the  Lord  and  Owner  of  this 
 lower  world.  Yet  however,  when  he  was  in  it,  he 
 poflTelTed  and  ufed  but  very  little  of  it.  He  fought  no 
 more  of  it  for  himfelf,  than  what  was  necefTary  to  the 
 fupport  of  his  bodily  life.  He  looked  upon  this  world, 
 and  ail  the  enjoyments  of  it,  with  an  eye  of  indifFeren- 
 cy.  He  knew  them  to  be  perifliing  things,  which  motb 
 and  rufi  might  corrupt ^  and  thieves  break  through  andfteal; 
 and  therefore  not  fit  to  be  made  a  treafure  of.  (Matth. 
 vi.  19.)  He  faw  the  emptinefs,  infufficiency,  and  unfa- 
 tisfaftorinefs  of  all  things  under  the  fun  ,*  and  fo,  regard- 
 ed them  not  as  things  of  any  great  value,  or  coniiitut- 
 ing  parts  of  man*s  biefTednefs.  Indeed,  he  knew  them 
 to  be  needful  and  ufeful  in  their  place,  and  therefore 
 directed  men  to  pray  for  them,  and  make  a  good  ufe 
 of  them.  But  he  alfo  knew  that  a  man's  life^  or  happi- 
 nefs,  confifieth  not  in  the  greateft  abundance  of  thefe  good 
 things,  and  that  in  this  refpe6l  they  are  altogether  vani- 
 ty. And  accordingly  his  life  of  weanednefs  from  this 
 world,  and  voluntary  fubmifTion  to  fufFcrings  in  and 
 from  ir,  was  a  practical  teftimony  to  the  emptinefs  of 
 ir.  Believers  then  that  know  Chrift,  do,  from  the  ve- 
 ry demeanour  of  Chrift  towards  the  world,  know  ic  to 
 be  a  vain,  empty  thing.  And  as  his  heart  was  not  fee 
 upon  it,  fo  neither  is  theirs,  i  Joh.  iv.  ij-'-as  be  was^ 
 fo  are  'we  in  this  world. 
 
 6.  He  that  knows  Chrift,  knows  the  true  hlejlcdnefs 
 if  heaven,  and  the  way  to  it.  The  real  blefiTednefs  of 
 heaven,  and  the  right  v/ay  thereunto,  are  little  known 
 in  the  world.  Thofe  that  enjoy  not  the  gofpel,  are 
 utter  ftrangers  to  both.  And  as  for  them  that  do  en- 
 joy the  gofpel,  there  are  but  few  that  look  upon  Jefus 
 Chrift  JO  be  the  bleffednefs  of  heaven,  and  the  way  there- 
 to.     Yet  however,  he  is  both  --He  is  indeed  the  ve- 
 
*5^  S  tree  ESS  fromifed  to  Christ 
 
 ry  ble/Jednefs  of  heaven.     The  immediate  vifion  of  him} 
 full  communion  with  him,  perfedl  conformity  to  him 
 in  heaven,  make  up  the  eiTential  bledednefs  of  heaveo, 
 'J'he  glory  of  the  place,  and  the  fociety  of  faints  and 
 angels,  are  -but  addirional  circumfldnces.      'Tis  Jefus 
 Chrift,  or  God  in  Chriflj  which  is  theTiiai  of  heaven*« 
 happinefs.     Seeing  hinij  beitig  'wiih  him,  and  liks  unto 
 him,  are  fpoken  of  in  fcripture  as  condiruting  complcai; 
 happinefs  in  the  kingdom  of  heaven. ---I'he  enjjy- 
 menc  oi  communion  with  him  in  heaven  is. a  part  of  bief- 
 {Qdnt^s.  Job.  xvii.  24.   Fatbsty  I  will  that   thofe  whom 
 thou  haft  given  me y    be  with  me,  where  lam.  ch.  xiv.  3. 
 If  I  go  and  prepare  a  place  for  ^cw,  /  will  come  again, 
 and  receive  you  unto  myfef^  that  where  I  am,  there  y  may 
 be  afoy  1   ThefT  iv.  ij.    So  /hall  we  ever  bs  with   the 
 Lord.     The  faints    therefore  defire  to  he  with  Chrift  in 
 heaven,    Phil.  i.    23.     So,  2  Cor.  v.  8.    fVilling  to  be 
 abfent  from  the  body^  and  prefent  with  the  Lord. — And  as 
 communion  with  Chrift  is  a  part  of  heaven's  blefled- 
 nefs,  fo  likewife  is  the  vifion  of  Chrift.    The  beholding 
 him  in  his  glory  is  a  blefted,  refreftiing  thing,  pleafing 
 both  to  the  eye  of  the  body  and  mind.     This  is  the 
 beatifick  vifion,  which  Chrift  prayed  for  on  theaccounc 
 of  his.  Job.  xvii.  24.   That  they  may  be  with  me  to  behold 
 my  glory.     This  is  what  the  faints  hope  for  in  the  fu- 
 ture world.  I  J^oh.  iii.  2.  fVe  floall  fee  him  as  he  is.-" 
 Again,    perfed:  corformity  to  Ghrifiy    makes   a  part  of 
 heaven's  bltilednefs.   i  Job.  iii.  2.   id^hen  he  poall  appear ^ 
 we  fhallbe  like  him  ;  like  him  in  glory.  Col.  iii.  4.  IVhen 
 Chrifi  who  is   our  life,  /ball  appear,  we  jhall  afo  appear 
 with  him  in  glory,  partake  of  glorious   conformity    to 
 him,  which  (hall  fill  with  fatisfaftion.  PfaL  xvii.   15. 
 I Pjall  be  Jatisfied  when  I  awake  with  thy  likenefs.  Thus  is 
 Ctirift  the  blelTednefs  of  heaven,  and  accordingly  defired 
 by  the  faints  as  their  al-fufficient  portion.  Pfal  Ixxiii. 
 25,26.  IVbom  have  1  in  heaven  but  thee  ?—  Thou  art  my  por- 
 tion for  iver.'"And  as  Jefus  Chrift  is  the  blelTednefs  of 
 heaven,  fo  he  is  the  way  to  heaven.   3^oh.  xiv.  6.  I 
 am  the  wjv.     He  is  the  door,  the  gate  of  heaven,  the 
 
 only 
 
in  Calling  the  Gentile  World.  2J7 
 
 cnly  "xay  to  eternal  life.  By  bis  merirs  he  has  p'jrchaf-v-i 
 beiven  tor  men  ;  by  his  word,  example  and  holy  Spirit^ 
 he  guides  them  unto  the  glory  of  heaven. 
 
 By  chefe  things  then  ii  appears,  chat  Jefas  Chrill  is 
 the  bleHidnefs  of  heaven,  and  the  way  to  it.  And  con^ 
 fequendy  thofe  that  rightly  know  Chrill:,  do  know 
 wnerein  the  blelTidnefs  of  heaven  confifts,  and  the  way 
 that  leads  unco  it. ----Thus  we  fee,  that  the  knowledge? 
 of  Chnll  is  themofl  comprehenfive  knowledge,  l^hofe 
 that  know  him,  in  knowing  of  him^  do  know  all  things 
 that  make  for  their  erernal  peace  and  falvation.  And 
 what  more  can  a  man  need,  or  defire  to  know  9 
 
 •    Upon  the  vohole  then,  feeing  the  knowledge  of  Chrifb 
 is  the  moft  excellent,  the  moft  necefTary,  the  moft  fd^ 
 tisfving,  the  moft  ufeful,  and  moft  comprehenfive,  it  is 
 plain,  that  no  knowledge  is  comparab'e  to  that  of  Chrijt.   And 
 if  the  knowledge,  oi  Chrirt  be   Co  incomparable,  how- 
 can  we  contentedly  abide  without  it  !    how  diligently 
 Ihould  we  labour  after  it  !--VVhac  pains  do  nhen  take, 
 how  much  time  do  they  fpend,  to  gain  knowledge  in 
 the   liberal  arts,  or  in  a  fecular  calling   and  bufinefj  ? 
 And  when  they  have  attained  to  ever  io  much  skill  and 
 knowledge  therein,  it  is  not  to  be  compared  with  the 
 knowledge  of  Chrift.     0  then,  let  us  feriouflv  confider, 
 that  this  mfivn,  to  know  Chritl,  is  the  princ'ipil  thing  : 
 and  therefore  we    Ihould  drive  to  get  this  ivifdom,  and 
 with  all  our  gettings  to  get  ih\s  under Jlanditig.      Tnis  is  the 
 argument  u\'idd  by  the  holy  Gholt,  10  prefs  nnro  a  pur- 
 fuic  of  this   wifdom.   Frov.  iii.    i^y-'-iS-   Hap'py  ?V  ihr 
 man  that  findeth  wijdom^  and  thff  man  that  getteih  unh'r- 
 Jianding,       For  the   mercbandife   of  it  is  better  than  the 
 viercbandife  of  Jilver,  and  the  gain  thereof  than  fine  gnM-. 
 She  is  more  precious  than  rubies,    and  all  the  things  ik  'U 
 canft  defire^  are  not  to  be  compared  unto  ker. 
 
 Motive  2.  Confider  how  great,  and  how  n^^dvated  n 
 fin  it  is,  to  abide  'tjoithont  the  knovjiedge  of  Chrijt.  \i6 
 a  great  fin  in  iffelf,  and  gre-^.c  in  refpet!  of  is  agt^a- 
 varionf. 
 
 S  I-  An 
 
258    .  Success  promifed  to  Christ, 
 
 (i.)  An  abiding  ignorant  of  Chrifl:,  is  s^  great  fm  in 
 hfelf.  Such  as  are  void  of  the  true  knowledge  of 
 Chrifl,  and  contentedly  abide  fo^  do  not  feem  to  appre- 
 hend any  great  evil  therein.  Their  iniquity  however, 
 is  exceeding  great  before  the  Lord.     For, 
 
 1.  It  is  a  contempt  of  Chrifi.  Such  as  live  without  the 
 Iinowledge  of  Chrifi-,  do  pra61ically  defpife  Chrifl:,  and 
 treat  him  with  great  difdain.  For  they  do  reprefent 
 him,  as  one  not  much  worth  a  knowing.  Their  indif- 
 ferency  about  coming  to  the  knowledge  of  him,  plainly 
 declares  their  mean  opinion  of  him.  Did  they  efteem 
 him  to  be  fuch  an  incomparably  excellent  and  glorious 
 perfon  as  he  is,  they  would  defire  the  knowledge  of  him 
 above  all  things.  Were  he  indeed  precious  to  them, 
 the  knowledge  of  him  would  be  precious  to  them  alfo. 
 Such  then  as  difregard  the  knowledge  of  Chrifi:,  are 
 vile  defpifers  of  Chrid.  And  they  that  are  fo,  are 
 great  fmners  againfl:  God  ;  for  in  defpifing  Chrift,  they 
 defpife  God,  Luk.  x.   i6. 
 
 2.  It  is  a  gratifying  the  Devil.  Nothing  is  more  plea- 
 fing  to  fatan,  than  that  men  Ihould  abide  ignorant  of 
 Chrifi.  He  is  the  implacable  enemy  of  Chrifi  ;  labour- 
 ing all  that  he  can  to  prevent  Chrift's  being  known  in 
 the  world.  And  therefore  he  vehemently  oppofes  the 
 fpreading  of  the  gofpel  throughout  the  earth  ;  not 
 willing  that  men  fliould  come  to  the  knowledge  of 
 Chrill.  He  cafls  hindrances  in  rhe  way  of  the  gofpel, 
 and  tlirs  up  wicked  men,,  as  his  inllruments,  toobdruft 
 the  propagation  of  ir.  And  where  the  gofpel  is  prea- 
 ched, he  endeavours  to  the  utmofl  to  blind  the  eyes 
 of  men,  that  they  may  not  fee  and  know  Chrifi-. 
 2  Ccr,  iv.  4.  In  whom  the  god  of  this  world  hath  blinded 
 the  minds  of  them  which  believe  not,  lefl  the  light  of  the 
 glorious  go/pel  of  Chrifi^  who  is  the  image  of  God,  fhould 
 fhine  unto  them.  When  men  therefore  do  contentedly 
 abide  without  the  knowledge  of  Chrifb,  they  cannot  do 
 Satan  a  greater  pleafure.  Hereby  they  do  abide  in 
 his  kirigdom  (f  darknefs,  and  under  his  blinding  power- 
 And  how  great  a  fin  is  it,  thus  to  lulfil  the  will  of  the 
 
 Devil;,. 
 
in  CALLING  the  Gentile  World.  259 
 
 Devil,  and  to  gratify  him  in  his  enmity  againfl:  Jefus 
 Chrifl:  ? 
 
 3.  It  is  a  negle^  of  the  great  falvation.  There  is  no 
 fahation  in  any  other  but  Chrilt  ,•  for  there  is  no  other 
 name  under  heaven  given  among  men,  whereby  we  mujl  he 
 favcd.  Att.  iv,  12.  Therefore  without  the  knowledge 
 of  Chrift,  there  is  no  obtaining  falvation.  Job.  xvii.  3. 
 This  is  life  eternal,  that  they  may  know  thee  the  only  true 
 God,  and  jefiis  Chrift  whom  thou  haft  fent.  Jn  order  co 
 eternal  life,  ir  is  neceflary,  that  Jefus  Chrift  be  fo  known, 
 as  to  be  confided  in,  loved,  and  obeyed.  When  men 
 therefore  are  negligent  about  gaining  fuch  a  knowledge 
 of  Chrifl,  they  dp  negle6l  that  great  falvation,  whicfi 
 is  revealed  and  offered  to  them  in  the  gofpel.  And 
 thus  to  do,  is  an  exceeding  great  fin.  So  the  apollb 
 reprefenrs  it  to  be.  Heb.  ii.  3.  How  floall  we  ejcape,  if 
 we  neglect  fo  great  falvation  ?  This  is  fo  great  a  fin,  as 
 that  it  fliall  be  punifiied,  with  inevitable  and  mofl  in- 
 tolerable damnation.  The  greater  the  good  negledled 
 is,  ^the  greater  is  the  fin,  and  the  greater  fliall  be  the 
 punifliment.--'-Thujj  we  fee  that  to  abide  without  the 
 knowledge  of  Chrifl,  is  in  itfelf  a  very  great  fin. 
 
 (2.)  To  abide  without  the  knowledge  of  Chrill,  is  a 
 fin  greatly  aggravated.     This  fin,  in  us,  is  attended  with 
 mofl:  heinous  aggravations.     The  circumfbnces  of  our 
 condition  do  render   our  ignorance  of  Chrifl  a  mucfi" 
 greater  fm,  than  otherwife  it  would  have  been.     For, 
 
 I.  PFe  enjoy  all  advantages  for  gaining  the  knowledge 
 of  Chrift.  God  may  fay  of  us  in  this  cafe,  as  of  his 
 people  of  old,  Ifai.  v.  4.  l^Fhat  could  have  been  done 
 more  to  my  vineyard^  that  I  have  not  done  in  it  ?  God  is 
 not  wanting  to  us,  in  point  of  outv/ard  means,  for  com- 
 ing to  the  knowledge  of  Chrift.  We  have  the  "jofpel 
 of  Chrift,  both  written  and  preached  co  us,  wherein 
 Chrift  is  clearly  and  plainly  fet  before  us'.  Every  thing 
 needful  for  us  to  know  concerning  Chrift,  in  order  10 
 our  falvation,  is  therein  revealed  to  u?.  So  that  ifanv 
 among  us  are  under  an  ignorance  of  Chrift,  this  n)uft 
 proceed  from  cur  rarelefnefs  or  wilfulneG.  Either 
 S  2  mtii 
 
26o  Success  promifed  to  Christ, 
 
 men  are  cmelefs^hcut  gaining  the  knowledge  of  Chrifl  f 
 will  not  be  at  the  pains  to  read  the  fcriptures,  and 
 hear  the  word  preached,  for  coming  at  it,  nor  regard 
 what  is  fpoken  and  delivered  to  them  concerning 
 Chrift  :  or  elfe  they  are  wilfully  ignorant  of  Chrifl  ;  not 
 only  not  regarding  the  knowledge  of  Chrid,  but  wilfullv 
 fliutting  their  eyes  againfl  the  truths  concerning  Chrifl, 
 becaufe  they  diflike  them.  7'hey  crofs  their  beloved 
 hklSy  and  condemn  their  evil  deeds^ and  therefore  they 
 iove  darknefij  rathsr  than  Irght^  and  chufe  rather  to  be 
 jgnorant  of  Chrid,  than  to  know  him.  Now  fuch  al- 
 lowed, and  afFe6ted  ignorance  of  Chrifl,  under  all  ad- 
 vantages for  gaining  the  knowledge  of  him,  is  an  ag- 
 gravated fin.  Had  we  not  enjoyed  fuch  a  plenty  of 
 means,  our  ignorance  of  Chrifl  had  been  more  excu- 
 fable;  but  now  we  (liall  be  left  without  all  eXcufe.  ^oh. 
 XV.  22.  If  I  had  not  come  and  fpoken  utjtn  them,  they  had 
 not  had  Jin  ;  but  now  they  have  no  cloke  for  their  fin. 
 
 2.  Tne  advantages  we  enjoy  for  gaining  the  know- 
 ledge of  Chrifl-,  are  peculiar  and  dijlinguiflmg.  They 
 are  not  granted  to  all  men,  but  are  denied  unco  the  far 
 greater  part  of  mankind.  Ihey  are  but  comparatively 
 few,  to  whom  God  vouchfafes  the  means  of  coming 
 to  the  knowledge  of  Chrifl:.  And  we  are  a  part  of  this 
 fmall  number.  Herein  God  has  fliewn  fpecial  favour 
 ro  u<;,  and  done  more  for  m  than  for  the  mofl:  of  men. 
 IT  therefore  we  remain  ignorant  of  Chrifl",.  we  fin  againfl 
 the  difiinguifhing  goodnefs  of  God,  which  is  a  great 
 aggravation  of  our  fiu.  If  our  advantages  for  knowing 
 Chrifl:,  had  been  common  to  us  with  the  whole  world 
 of  mankind,  our  ignorance  of  Chrifl  would  have  been 
 aggravated  by  thofe  advantages,  notwithfl:anding  the 
 commonnefs  of  them  :  but  when  thefe  advantages  are 
 appropriated  to  a  few,  and  we  are  of  thofe  few,  this 
 adds  a  fpecial  aggravation  to  our  ignorance  of  Chrifl". 
 This  makes  it  a  fin  againfl  the  discriminating  mercy 
 of  divine  providence. --Thus  we  fee  how  great  a  fin 
 it  is  to  abide  without  the  knowledge  of  Chrifl:.  Which 
 7/as  the  fccond  Motive. 
 
 Motive  Q. 
 
w  CALLING  the  Gencile  World.  261 
 
 Motive  3.  ConGder  the  dreadful  confequence  of  abiding 
 without  the  knowledge  of  Chnft.  As  the  fin  is  great 
 in  itfeif,  and  in  ics  aggravations,  fo  the  confequence  of 
 it  will  be  difmal.     For, 
 
 1.  Coiifufion-  will  cover  «r,  when  we  ihall  fee  Chrift 
 appear  in  his  gJmy.  There  is  a  day  approaching,  where- 
 in the  Lord  Jefus  Chrift  lliall  appear  in  great  majefly 
 and  glory  :  and  in  that  day,  every  tye  [hall  fee  him. 
 Rev.  i.  7.  Our  eyes  (hall  then  behold  cbe  King  in  his 
 glory.  Aftd  what  a  confounding  fight  will  this  be  to 
 us,  if  we  are  of  them  tnat  defired  not  the  knQwledge  of 
 him  ?  When  we  (hall  look  upon  thatmoft  glorious  Lord, 
 and  fee  what  a  one  he  was,  of  whom  we  remained  fo 
 contentedly  ignorant  ;  Oh  !  what  confufion  will  co-. 
 ver  our  faces !  how  will  our  confciences  reproach  us, 
 and  fay,  '*  This  is  he  whom  you  difi-egarded,  and  ca- 
 **  red  not  to  know  !"  And  how  terrifving  will  the  fighc 
 of  him  be  unto  us  ?  yea,  how  glad  (hould  we  be,  to 
 have  rocks  and  mountains  to  fall  upon  us,  and  bide  us 
 
 from  his  face  ?  Rev.   vi.  16. 
 
 2.  Jefus  Chrifb  will  not  know  us  in  the  great  day.  This 
 will  add  to  our  confufion.  Jf  we  fay  to  Chrifl;  now. 
 Depart  from  us,  for  ive  dcfire  not  the  knowledge  of  thee.  ; 
 he  will  in  that  day  fay  to  us.  Depart  from  me,  for  I 
 know  you  not.  (Luk.  xiii,  27.)  He  will  reje6l  us  and 
 difown  us,  and  caft  us  at  an  eiernal  diftance  from  him- 
 felf.  And  oh  1  how  dreadful  will  a  total  and  everlafl- 
 ing  feparation  from  Chrifl  be  !  how  can  we  bear  the 
 thought  of  it  ?  To  depart  from  Chrifi^  is  to  depart  from 
 every  thing  that  is  good,  and  fweec  and  defirable.  la 
 that  day,  Come  ye  blejfed,  will  be  the  mod  joyful  found  ,• 
 and,  Depart  ye  curfed,  will  be  the  mod  doleful  found, 
 that  ever  entred  into  the  ear  of  man.  O  then,  let  us 
 no  longer  remain  ignorant  of  Jefus  Chrift  ;  but  labour 
 to  know  him  now,  as  ever  we  would  expe£l  to  be 
 known,  acknowledged  and  bleflled  by  him,  in  that  day. 
 
 3.  Jefus  Chrift  will  make  known  his  power  upon  us 
 unto  our  eternal  dejtru^ion,  A  bare  feparation  from 
 C.^fift^  will  not  be  all  the  puniflamenc  of  our  ignorance 
 
 S3  of 
 
262  Success  promifed  to  Christ, 
 
 of  Chrifl  :  this  is  only  a  privation  of  good.  But  befides 
 this,  there  Ihall  be  an  infliftion  o[ poficive  evil  and  mi- 
 fery.  As  his  favour  JGhall  be  eternally  withdrawn  from 
 us,  fo  his  wrath  lliail  eternally  wax  hot  againft  us.  As 
 the  hand  of  his  bounty  {hall  be  ihut  up  from  us,  ^o 
 the  hand  of  his  indignation  (hall  be  f] retched  forth  a- 
 gainfl:  us.  A  moft  awful  reprefentarion  hereof  we 
 have  in  2  Tbeff:  l  7,  8,  9-  The  Lord  Jefus  Chrifl  floall 
 he  revealed  from  heaven,  with  his  mighty  angels,  in  flaming 
 fire,  taking  vengeance  on  them  that  know  not  God,  and  that 
 obey  not  the  go/pel  of  our  Lord  Jefus  Chrifl  :  IVbo  fliall 
 he  puni/hed  with  everJafling  deflruciion,  from  the  prefence  of 
 the  Lord,  and  from  the  glory  of  his  power.  'J'his  will  be 
 the  portion  of  them  that  know  not  God  in  Chrifl:,  and 
 fo  as  to  chey  him.  They  that  defire  not  thus  to  know 
 ChriO:  now,  fliall  hereafter  know  the  power  of  his  anger y 
 by  lying  under  the  weight  of  it  to  all  eternicy. 
 
 By  way  of  DireSlion  now,  in  a  few  words. 
 
 Dire6l.  i.  Let  us  be  humbly  fenjible  of  our  great  ig- 
 norance of  Chrifl.  One  fad  fruit  of  the  firft  apoftacy  Is 
 hlifidnefs  upon  the  mind  ;  fo  that  we  fee  and  know  not 
 God,  as  we  fliould.  There  mud  be  an  humble  fenfe 
 of  this,  in  order  to  our  obtaining  the  faving  knowledge 
 of  God  in  Chrift.  A  fenfe  of  ignorance  is  the  firft  and 
 great  (lep  towards  true  knowledge.  One  of  the  chief 
 caufes  of  remaining  without  a  right  knowledge  of  God 
 our  faviour,  is  a  prefumpiion,  that  we  fufSciently  know 
 him  already.  This  keeps  men  from  feeking  after  the 
 knowledge  of  Chrifl-,  and  leaves  them  (liort  of  it.  Let 
 us  then  get  a  deep  fenfe  of  our  ignorance  of  Chrift  ; 
 and  labour  to  fee  how  lictle  it  is  that  we  know  of  him, 
 to  what  we  might  and  ought  to  have  known.  And 
 let  us  bewail  the  darknefs  and  blindnefs  of  our  minds, 
 that  we  perceive  no  more  of  the  glory  and  excellency 
 of  Chrifl:,  the  ugh  {o  plainly  revealed"  in  the  gofpel. 
 Such  a  fenfe  of  blindnefs  will  lay  us  '\n  the  way  of  fpi- 
 ritual  ilkiminauon.  Jvh.  ix.  39.  For  judgment,  am  I 
 come  into  tbe  world  ;  that  tbey  which  fee  not,  might  fee  ; 
 and  thai  they  v^hkh  Jee,  might  be  made  blind,     Thofe  that 
 
 are 
 
in  CALLING  the  Gentile  World.  263 
 
 are  vainly  conceited,  that  they  Jee,  and  know  enough 
 already,  lliall  be  left  in  their  blindnefs,  and  given  up 
 to  fun'her  blindnefs.  Whereas,  thofe  that  Jee  not,  that 
 are  ignorant,  and  humbly  fenfible  thereof,  fhall  be  made 
 io  fee,  be  favingly  inlightned.  When  Chrift  hears  us 
 bemoaning  our  want  of  knowledge  of  him,  and  fees  us 
 humbled  under  the  apprehenfion  of  ir,  he  will  let  ligk^ 
 into  our  minds,  which  lliall  give  us  more  full  difcove- 
 ries  of  himfelf.  Humility  will  prepare  us  for  the  fuic- 
 able  reception  of  knowledge.  To  him  that  is  poor  and  of 
 an  humble  fpirit,  will  God  look.  (Ifai.  Ixvi.  2.)  And  hs 
 giveth  grace  to  the  humble.   1  Pet,  v.  5. 
 
 Dired.  2.  Study  the  works,  but  efpecialy  the  ivord,  of 
 ChriJl.-'Much  of  God  Is  to  be  feen  in  the  works  of  cre- 
 ation and  providence,  which  by  divine  revelation  we 
 know  to  be  the  works  of  Chrijl.  And  if  we  confider 
 them  as  the  works  of  Chrifl,  we  may  therein  fee  his 
 eternal  Godhead^  wifdom,  power  and  goodnefs  :  yea, 
 therefrom,  we  may  know  him  to  be  the  Lord  our  ma- 
 ker, preferver  and  benefactor,  from  whom  we  receive  life, 
 breath,  and  being,  and  alTthings.  And  ic  is  meet  thac 
 v/e  Giould  know  thefe  things  concerning  Chri(l.--BuC 
 however,  the  difcoveries  that  we  have  of  Chrift  in  the 
 works  of  creation  and.  common  providence,  are  not 
 fufficient  to  bring  us  to  a  faving  knowledge  of  Chrift. 
 They  difcover  him  to  us  as  Ood- creator,  but  not  as 
 God-redeemer.  The  holy  fcriptures,  v/bich  are  the 
 word  pf 'Chrijl,  are  only  fufficient  hereunto.  I:  is  there- 
 fore laid  of  them,  that  they  are  able  to  make  wife  unto 
 Jalvation,  through  faith  which  is  in  Chrijl  Jefus,  2  Tim. 
 iii.  15.  If  then  we  would  gain  a  true  faving  knowledge 
 of  Chrift,  we  muft  fearch  the  fcriptures.  So  has  Chrift: 
 himfelf  directed  us  to  do.  Job.  v.  39.  Search  the  fcrip- 
 tures, for  in  them  )^  think  that  ye  have  eternal  life  ;  and 
 they  are  they  which  tcflify  of  me-  The  great  end  and 
 fcope  of  the  old  and  new  teftament  is  to  make  known 
 Chrift  to  us.  We  fliould  therefore  be  converfanc  with 
 the  holy  fcriptures,  fearch  them,  and  fearch  for  Chrift 
 in  them^  which  is  the  way  to  come  to  the  knowledge 
 S  4  of 
 
264  Success  proniifed  te  Chris  t, 
 
 of  him.  We  fliould  alfo  attentively  liflen  to  the  dif 
 covefies  made  of  Chrifl,  in  the  mmjierial  opening  of 
 she  fcriptures  to  us.  What  we  hear  of  Chrifl,  fron:i 
 thence  delivered  to  us,  we  fliould  labour  to  underhand, 
 and  retain.  This  will  be  a  good  way  to  gain,  and  to 
 groisi  in^  the  knowledge  of  our  Lord  and  Saviour  Jefus 
 Chrift,  In  the  diligent  ule  of  fuch  appointed  means, 
 we  may  groundedly  expert  the  bleffihg  of  God,  to 
 that  end. 
 
 '  Dire6l.  3.  Be  frequent  and  earneji  in  prayer  to  God, 
 for  a  faving  knowledge  of  Jefus  Chrift.  We  cannot 
 furnifli  ourfelves  with  this  knowledge  ;  nor  is  there 
 any  creature,  that  can  confer  this  grace  upon  us,  or 
 work  it  in  us.  -Tis  God  only  can  pofTefs  us  of  this  rich 
 and  precious  jewel.  He  only  can  give  us  an  underjland- 
 ing  to  know  him  that  is  true.  I  Joh.  v.  2©.  He  is  the 
 father  rf  lightSy  the  fountain  of  all  the  light  of  fpiri- 
 lual  knowledge.  'Tis  he  that  fliines  into  the  dark 
 minds  of  men,  and  inlightens  them  in  the  knowledge 
 of  Jefus  Chrift.  Hence  he  promifes  to  bellow  this 
 p:racQ  on  his  covenant- people.  Jer.  xxxi.  34.  .<^«i  chey 
 /hall  teach  no  more  every  wan  his  neighbour,  and  every  man 
 his  brother,  faying.  Know  the  Lord  :  for  they  /hall  all  know 
 me,  from  the  leajt  of  them  to  the  greatejl  of  them,  and 
 chap.  xxiv.  7.  /  ii^ill  give  them  an  heart  to  know  me. 
 He  promifeth,  what  he  himfelf  alone  can  perform.  If 
 therefore  we  would  be  made  partakers  of  this  know» 
 ]e(^ge,  we  mufl  repair  to  Gcd  forjr,  in  the  way  of  hum- 
 ble prater  and  fu'pplication.  '  God  our  Saviour  h^s 
 coutifelied  us  to  cotne  to  him  for  eye  falve^  that  we  may  fee. 
 Kev.  iii.  18^  Hiscounfel  we  fhould  follow  ;  as  know- 
 ing that  he  only  can  re/lore  fi^ht  to  the  blind,  and  open 
 their  e)cs.  The  apoflle  James c\ire6h  us  to  (his  method,' 
 ^nd  annexed  encouragements  thereunto.  Jani.  1.  5.  If 
 any  wan  lack  wifdom,  let  him  ask' of  God^  who  giveth  to 
 all  men  liberally^  arid  upbraidtth  not.  God  will  give  in 
 fretrly,  and  alfo  liberaliy,  to  ail  that  ask  aright,  and  will 
 not  upJjraid  us  with  our  ignorance  or  unworthinefs. 
 Let  us  then  attend  this  duty  of  prayer,  going  to  the 
 — ■  '  throne 
 
in  CALLING  the  Gentile  WoRLp.  20S 
 
 throne  of  grace  for  effectual  light  and  grace  to  know 
 Chrifl:  truly  and  favingly.  Such  petitions  coming  from 
 the  heart,  and  put  up  in  the  name  of  Chrift,  will  be 
 highly  acceptable  and  well-pleafing  to  God,  and  are 
 under  a  gracious  promife  of  being  granted.  Prov,  iu 
 3— -6.  If  thou  crieji  after  knowledge  y  and  lift  eft  up  thy 
 voice  for  underflandmg ;  if  tbou  feckejt  her  as  fiber y  and 
 fearchefl  fcr  her^  as  for  bid  treafures  ;  then  (halt  tbou  un- 
 derfland  the  fear  ef  the  Lord,  and  find  the  knowledge  of 
 God.  For  the  Lord  giveth  wfdoni :  out  of  his  mouth  com" 
 etb  knowledge  and  underfianding. 
 
 DocT.  II.  When  the  call  of  Chrifl:  to  finners,  is 
 made  efFeftual,  they  will  then  run  unto  him.  'Tis  here 
 faid.  Thou  /halt  call  the  nations,  the  poor,  blind  finners 
 of  ihQ  Gentiles  ;  and  fuch  (hall  be  the  efficacy  of  thac 
 call,  that  they  fhall  run  unto  thee.  Under  two  propofi- 
 tions  we  may  handle  this  dodlrine. 
 
 1.  Jefus  Chrifl:  calls  finners. 
 
 2.  When  this  call  is  made  rffe^ualy  finners  imllrun 
 unto  him. 
 
 Prop.  i.  Jefus  ChriH  calls  finners.  He  diredls  his 
 gracious  calls  to  them. ----Here  two  things  may  be  en- 
 quired into. 
 
 '    Quefl.  I.  How  does  Chrifl  Jefus  call  finners  ?-— To 
 which  I  reply  both  negatively  and  pofitively. 
 
 Jltifw.  I.  Negatively.  Not  immediately  in  his  own 
 perfon.  Indeed,  when  he  was  here  upon  earth,  he  did 
 m  an  immediate  way,  or  per fonally,  call  finners.  He  went 
 up  and  down  from  place  to  ^\2lqq,  preaching  the  word  of 
 the  kingdom  ;  and  wherever  he  came,  he  did  with  his 
 own  mouch  and  voice  give  forth  his  calls  and  invitati- 
 ons unto  finners  This  was  one  great  end  of  his  com* 
 ing  into  the  world,  and  a  great  part  of  his  work  in  the 
 world.  Matth.  ix.  13.  I  am  come,  to  call  finners  unto  re- 
 pentance.—-And  after  his  afcenfion  into  heaven,  he. did 
 from  thence  in  an  extraordinary  way,  in  his  own  per- 
 fjn^  call  the  apollle  FauL—'Bui  no  fuch  immediate  call 
 
 from 
 
266  Success  promifedto  Christ, 
 
 from  Chrifl,  is  now  to  be  expedled.  He  do  more  treats 
 with  finners,  in  a  way  of  immediate  perfonal  applica- 
 tion of  himfelf  unto  them.  'Tis  therefore  prcfump- 
 tuous  folly,  to  define  or  look  for  any  immediate  voice 
 from  Chrifl:  in  heaven,  in  order  to  our  being  called  to 
 the  kingdom  of  grace  and  glory. 
 
 j^nfw,  2.  Affirmatively  :  Chrifl  calls  finners  mediately, 
 and  this  two  ways. 
 
 1.  By  his  written  word.  The  fcriptures  are  the  wori 
 of  Chrifl.  Col.  iii.  i6.  He  is  the  author,  as  well  as 
 principal  fabje£t  and  fcope  of  them.  And  therefore  he 
 fpeaks  in  them,  and  by  them,  unto  men.  So  that  what- 
 ever calls  are  given  to  finners  in  the  holy  fcriptures, 
 we  are  to  look  upon  them  as  the  calls  of  Chrid  unto 
 us,  when  our  cafe  is  like  unto  theirs.  They  are  as 
 really  direfted  to  us  by  JefusChrid,  as  if  he  fpake  them 
 to  us  with  his  own  mouth.  As  now  for  inftance  :  If 
 we  thirfl:  after  fpiritual  bleffings,  if  we  earneflly  defire 
 the  graces  of  the  holy  Spirit  ;  that  call  of  Chrid  is 
 then  given  to  us,  in  Job.  vii.  37.  Jefus  flood  and  cried, 
 faying.  If  any  man  thirft,  let  him  come  to  me,  and  drink. 
 This  call  is  as  truly  directed  to  us,  as  it  was  to  any  that 
 then  heard  him.  The  fcriptures  do  dire6l  their  fpeech 
 to  every  perfon,  in  every  age,  as  much  as  they  did  to 
 thofe  in  the  church  of  old,  when  they  were  written. 
 Thus  the  apodle  tells  the  fufFering  Hebrews,  that  whac 
 was  fpoken  to  the  faints  under  the  old  tefcament,  was 
 fpoken  to  them.  Heb.  xii.  5.  y^nd  ye  have  forgotten  the 
 exhortation,  which  fpeaketh  unto  you,  as  unto  children  ;  My 
 fon,  defpife  not  thou  the  chaflning  of  the  Lord,  nor  faint 
 ^Jihen  thou  art  rebuked  of  bim. 
 
 2.  By  his  miniflers,  Gofpel-miniilers  are  the  mef- 
 fengers  of  Chrifl,  employed  and  fent  by  him,  to  declare 
 his  m]nd  and  will  unto  his  people.  And  as  long  as  they 
 keep  clofe  to  their  commiilion,  teaching  all  things, 
 whaifoever  Chrifl  has  commanded,  and  nothing  elfe, 
 th^ir.  words  are  the  words  of  Chrifl.  What  is  fpoken  by 
 themiis  as  if  it  weie  fpoken  by  Chrifl  himfelf.  They 
 reprefenc  him,  and  a6t  ia  his  name  ,   and  therefore  all 
 
 the 
 
j«  CAVILING  tbe  Gentile  World.  267 
 
 the  calls  given  by  them  to  finners,  are  the  calls  of 
 Chrift  unco  them.  2  Cer.  v.  20.  Now  then  we  are  Em- 
 bajjadors  for  Chrift,  as  though  God  did  hefeech  you  by  us  : 
 we  pray  you  in  ChrJ/i's  ftead,  be  ye  reconciled  to  God* 
 They  are  in  Chrijfs  Jlead,  and  when  they  do  call  upoQ 
 us,  beftcching  us  to  be  reconcile  to  God,  *tis  as  though  our 
 Saviour  did  bejeecb  us  by  them.  Whenever  therefore 
 any  calls  are  given  to  us  in  the  publick  minidry,  which 
 is  Chrift's  inflituiion,  we  (hould  look  beyond  the  mean 
 inflruments,  and  hear  Chrift  therein  fpeaking  to  us 
 from  heaven.  We  (liculd  look  upon  them^  as  his  Jer- 
 vants.Jent  forth  to  call  them  that  are  bidden  to  the  weddings 
 (Maech.  xxii.  3  )  and  fo  their  call,  to  be  Chrifl's  call. 
 
 Quefl.  2.  IVhat  is  it,  that  Chrifl:  calls  finners  unto  ? 
 
 Anfw.  I.   He  calls   them  to  the  pra^lice  of  duties. 
 And  the  duties  which  he  calls  them  to  the  performance' 
 of,  are  in  general  thefe  that  follow. 
 
 I.  Jefus  Chrifl  calls  finners  to  come  to  hiinfelfy  byj 
 faith  in  him.  This  is  the  firft  and  principal  thing 
 which  he  calls  them  tc.  Sinners  are  in  a  loll  and  pe- 
 rilning  condition.  None  can  fave  them  out  of  this  mi- 
 ferable  condition,  but  the  Lord  Jefus  Chrill.  Befides 
 him,  there  is  no  Saijiour.  Ifai.  xliii.  11. —  Neither  is  there 
 fahation  in  any  other  :  for  there  is  no  other  name  under 
 heaven  given  amofig  men,  whereby  we  mufl  be  faved.  A61. 
 iv.  12.  The  call  therefore  of  Jefus  Chrifl  unco  finners 
 is  that  in  Jfai.  xlv.  22.  Look  unto  me,  and  be  ye  faved, 
 all  the  ends  of  the  earth.  He  calls  them  to  look  to  him 
 by  faith,  that  they  may  be  faved  from  fin  and  mifery. 
 Sinners  are  apt  to  turn  afide  to  other  confidences,  be- 
 fides Jefus  Chrifi-.  Some  betake  themfelves  to  faints 
 and  angels.  Some  trud  to  their  own  works,  as  whan 
 may  be  fully,  or  at  leafl  in  parr,  meritorious  of  their  fal- 
 vation.  Now  Jefus  Chrifl  calls  finners  to  relinquifli 
 thefe,  and  all  other  fuch  falfe  confidences  ;  and  to  reft 
 upon  him  alone  for  falvation.  He  reprefents  himfelf 
 unto  them,  as  an  alfufiicient  Saviour,  ivho  is  able  to  fave 
 to  the  uttermoji,  by  himfelf  alone.  And  therefore  he 
 calls  upcn  finners,  to  make  him  the  alone  obje6l  of 
 
 their 
 
2<58  Success  prom'ifed  to  Christ, 
 
 their  truft  for  life  and  falvation  ;  refting  entirely  upon 
 fais  righteoufnefs,  grace,  and  power,  for  the  faving 
 of  their  fouls.  I^e  would  have  them  to  look  no  further 
 than  to  himfelf,  in  whom  allfulnefs  dwells,  to  fupply  all 
 the  wants,  and  fatisfy  all  the  defires  of  their  fouls.  And 
 therefore  Ch rift  complains  of  the  unbelieving  Jews, 
 that  they  ^vould  not  come  unto  him,  that  they  might  have 
 life.  Joh.  V.  40.  In  fome  fenfe,  they  were  defirous  of 
 eternal  life,  but  they  were  not  willing  to  come  to  Chrijf, 
 and  truft  in  him  alone,  for  it.  But  Chrift  would  have 
 ilnners,  to  make  him,  who  is  the  rock  of  eternity,  the 
 alone  foundation  of  their  faith  and  hope  for  falvation. 
 
 2.  Jefus  Chrift  calls  finners  to  return  to  God,  by  true 
 repentance.  Thus  he  fays  of  himfelf,  Luk.  v.  32.  / 
 am  not  come  to  call  the  righteous,  but  fmners  to  repentance, 
 ^Accordingly  when  Chriji  began  to  preach,  it  was  with  that 
 word,  Matth.  iv.  17.  Repent y  for  the  kingdom  of  heaven 
 is  at  hand.  And  this  was  the  call  of  Chrift  by  the  apo- 
 ftle,  to  the  convinced  Jews,  wtio  enquired  what  they 
 jbould  do.  A^.  iii.  38.  Then  ?Qter  fald  i^nto  them,  Re- 
 pent, Sinners  naturally  love  fin,  delight  in  it,  and  live 
 in  the  cuftomary  commiftion  of  it.  J!^ow  Jefus  Chrift 
 calls  upon  finners  to  break  ofF  their  fins  by  repentance. 
 Ezek.  xviii.  30.  Repent,  and  turn  yourfekes  from  all  your 
 tranfgrejjions.  He  calls  them  to  weeping,  and  mourn- 
 ing, and  lamentation  for  their  fins,  and  univerfal  turn- 
 ing from  them.  He  calls  tbera  to  forfake,  not  only 
 fome  fins,  but  all  fins,  in  the  fincere  purpofe  of  their 
 hearts,  and  endeavour  of  their  lives.  He  allows  none 
 to  fleep  fecurely  in  fin,  and  therefore  calls  them  to 
 awake  out  of  their  finful  Jleep.  Eph.  v.  14. 
 
 3.  Jefus  Chrift  calls  finners  to  purfue  and  pra^ife  uni- 
 verfal holinefs.  As  he  calls  them  to  turn  from  i\x)  by 
 repentance,  {q  to  labour  and  follow  after  holinefs. 
 I  Tbejf.  iv.  7.  God  bath  called  us  unto  hoUneJs.  And 
 'hcretore  the  chriftian  calling  is  faid  to  be  an  holy  cal- 
 ling, 2  'i'im.  i.  9.  and  thar,  partly,  becaufe  holinefs  is 
 one  end  of  this  calling,  or  the  thing  which  finners  are 
 c<^iltd  to.     Chrift  calls  upon  finners  to  be  univerfally 
 
 holy^ 
 
/«  CALLING  tbe  Gentile  World.  269 
 
 holy  ;  holy  both  in  heart  and  life,  i  Pet.  i.  15.  Js  he 
 who  bath  called  you  is  holy,  fo  be  ye  holy  in  all  manner  of 
 converfation.  They  mud  be  holy,  not  merely  negative- 
 ly, by  abftinence  from  fin  ,*  but  alfo  pofuively,  by  do- 
 ing good,  and  working  righteoufnefs.  And  hence  both 
 are  joined  together  in  the  call  of  Chrift  to  finners, 
 I  Cor.  XV.  34.  Aviake  unto  right eoufnefs^  and  fin  not.*" 
 Thus  for  thefirfl  Thing,  Chrift  calls  ftnners  to  duties. 
 
 Anfw,  2.  Jefus  Chrift  calls  finners  to  a  participation 
 in  fpecial  benefits,  Firft  he  calls  them  to  duty,  and 
 then  to  peculiar  privileges  :  the  former,  in  order  to 
 the  latter.     And  here  particularly, 
 
 I.  Jefus  Chrift  calls  finners  to  a  participation  in  fpi- 
 ritual  peace.  Sinners  are  perfeft  ftrangers  to  true,  in- 
 ward, folid  peace.  Ifai.  Ivii.  21.  There  is  no  peace y  faith 
 my  Gody  to  the  mcked.  Indeed,  finners  do  oftentimes 
 enjoy  ^falfe  peace,  through  carnal  fecurity,  as  not  ap- 
 prehending the  danger  of  their  condition.  This  arifes 
 fometimes  from  curfed  infidelity,  either  not  believing  that 
 there  is  a  God  ;  or  if  there  be,  that  he  will  not  deftroy 
 his  creatures  for  fin.  Sometimes,  it  proceeds  fromy^w- 
 fuality,  whereby  men  drown  themfelves  in  carnal  plea- 
 Aires,  and  become  fo  ftupified  as  to  have  no  fenfe  of 
 their  miferable  ftate.  Sometimes,  ic  proceeds  from 
 a  mif'perfwafion  concerning  the  infinite  mercy  of  Gody 
 as  if  that  would  fufFer  none  toperifti.  From  fuch  cau- 
 ies  as  thefe,  finners  many  times  do  enjoy  a  fort  of  in- 
 ward eafe  and  quier.  Yet,  it  is  not  always  thus  with 
 them.  Sometimes,  while  the  fpirit  is-  flriving  with 
 them,  they  are  under  great  diftrefs  of  fpirit,  and  trou- 
 ble of  confcience,  on  the  account  of  their  fins,  and 
 the  wrath  of  God  whereunto  they  are  expofed.  Fear- 
 fulnefs  furprizes  them,  and  dejiru^ion  from  God  is  a  ter- 
 ror to  them.  They  feel  an  heavy  burden  of  guilt  lying 
 upon  them,  which  fills  them  with  difquieting  fears  of 
 what  evils  may  befal  them.  In  this  condition  they 
 feek  out  for  relief  and  eafe,  betaking  themfelves  to  one 
 thing  and  another. --Now,  in  this  cafe,  Chrift  calls 
 upon  perplexed,  difquieied  finners,  to  come  to  hiTi  for 
 
 foul. 
 
2^0  Success  promifed  to  Christ, 
 
 foul-refl:.  Matth.  xi.  28.  Come  unto  me,  all  ye  that  labour 
 and  are  heavy  laden  ;  and  I  will  give  you  reft.  Tiiofe 
 who  are  fenfible  of  their  fin,  and  are  burdened  with 
 ic,  are  the  perfons  nexdy  and  more  immediately  called, 
 to  come  to  Chrifl  for  fpiricual  relt. 
 
 2.  Jefiis  Chrifl  calls  finners  to  a  paniciparion  in 
 fwGei  com mimion  with  himfelf.  The  flate  of  finners, 
 naturally,  is  a  flare  of  diflance  and  eflrangement  from 
 Jefus  Chrift.  They  are  mthoiit  Chriji,  in  the  world. 
 Eph.  ii.  12.  They  are  without  union  to  him  and  corp- 
 munron  with  him.  All  their  fellow/hip  is  with  fatan^ 
 and  the  unfruitful  works  of  darknefs.—'Now  Jefus  Chrift 
 calls  them  to  renounce  fellowfliip  with  fin  and  fatan, 
 and  to  feek  fellowfhip  with  himfelf.  This  fellowfhip 
 with  Chrift  is  what  all  faints  do  adhiallv  partake  of. 
 I  Cor.  i.  9.  Te  were  called  unto  the  fellowfloip  of  bis  Son 
 Jefus  Chrift  our  Lord.  And  this  privilege  is  what  all 
 finners  under  the  gofpel  are  invited  to  a  participation 
 of.  Though  they  are  far  from  Chrifl,  yet  he  calls  them 
 to  draw  near  to  him,  to  converfe  with  him,  and  come 
 into  holy  intimate  familiarity  with  him.  An  evidence 
 of  this  he  gave,  in  his  ftateof*;humiliation  here  on  earth. 
 He  freely  converfed  with  TiMicans  and  finners^  fitting 
 down  and  eating  with  them.  Matth.  ix.  10.  This  was 
 not  an  approbation  of  their  finful  flate  and  way  of  living  ; 
 but  an  indication  of  his  gracious  willingnefs  to  admit 
 them  to  the  mofl  familiar  converfation  with  himfelf. 
 
 3.  Jefus  Chrifl:  calls  finners  to  a  participation  in  eter- 
 nal glory.  Though  they  are  by  nature  heirs  of  hell, 
 yet  he  calls  them  to  become  heirs  of  heaven.  The 
 call  and  invitation  of  Jefus  Chrift  to  fi'tiners,  does  not 
 terminate  in  any  thing  fliort  of  eternal  glory,  i  Thefj. 
 ii.  12.  That  ye  walk  worthy  of  God^  who  hath  called  you 
 unto  his  kingdom  and  glory,  i  Pet.  v.  10.  The  God  of  all 
 grace^  who  hath  called  us  into  his  eternal  glory  by  Jefus  Chrifl. 
 Our  Lord  Jefus  Chrift  invites  finners  to  come  to  him 
 for  life,  even,  eternallife.  Hence  that  complaint  of 
 his,  Job.  V.  40.  Tewill  not  come  unto  mCy  that  ye  might 
 have  life.     W.hich  implies,  tha?  he  would  have  them 
 
 come 
 
in  CALLING  the  Gentile  World.  27 1 
 
 come  to  him,  for  that  fpiritual  life,  which  was  the 
 beginning  of,  and  would  be  confumniated  in,  eternal 
 life.  "Thus  for  firft  propoficion. 
 
 Prop.  2.  When  this  call  of  Chrift  to  Tinners  is 
 made  effe^ual,  they  will  then  run  unto  Jejus  Chrift. 
 1  his  external  call  of  Chrift  to  finners  is  not  always  at- 
 tended with  fuch  a  divine  power  and  fpecial  influence, 
 as  to  render  it  effe^uaJ,  Yet  fometimes  it  is.  And 
 when  it  is  fo,  then  finners  will  run  to  Chrift.  —  They 
 will  run  to  him,  in  that  way  of  duty  whereunto  he  calls 
 them.  They  will  run  to  him  in  the  way  of  faith,  of 
 repentance,  and  holy  obedience.  ---They  will  alfo  run 
 to  him  for  a  participation  in  thofe  benefits,  whereunto  he 
 calls  them.  They  will  run  to  him  for  fpiricual  peace^ 
 for  communion  with  himfelf,  for  eternal  life  and  glory. 
 
 Here  it  may  be  enquired. 
 
 Que  ft.  What  is  meant  by  the  finner's  running  to 
 Chrift  ? 
 
 Anfw.  I.  Negatively,  It  does  not  mean  any  local  or 
 bodily  motion  towards  Chrift.  Indeed,  when  he  was 
 here  on  earth,  thofe  whom  he  called,  came  to  him  in 
 a  way  of  bodily  motion.  Mar,  i.  20.  Jnd  flraitivay  he 
 called  them,  and  they  left  their  father  Zebedee  in  the  [hip 
 with  the  hired  fervants,  and  went  after  hinj.  When  Chrift 
 was  thus  bodily  prefent  with  finners,  they  might  upon 
 his  call,  come  to  him  and  follow  him  as  to  their  bodies, 
 Eut  no  fuch  thing;  can  be  now,  when  Chrift  is  in  glory. 
 
 Anfw.  2.  affirmatively,  It  means  the  foufs  going 
 cut  to  Chrift,  in  a  way  avalogous  to,  or  rejembling,  that 
 motion  of  the  body  which  is  termed  running.  And  thus 
 it  comprifes  feveral   things  in  it. 
 
 I.  The  foul's  going  out  to  Chrift  with  fpeed.  We 
 know,  running  is  not  a  flow,  but  a  fwift  and  fpeedy  mo- 
 tion. So  when  finners  are  effe6lually  called,  they  make 
 hafte  to  Chrift.  As  the  man-flaver  haftned  to  the  city 
 of  refuge  ;  fo  does  the  effe6luaily  called  finner  haften 
 unto  Jefus  Chrift.  He  makes  no  delays,  but  immedi- 
 ately betakes  himfelf  to  Jefus  Chrift  for  falvaiion.     1  le 
 
 fees 
 
£7^  SvccLs^  promtfed  to  Christ^ 
 
 fees  his  abfolure  need  of  Chrifl  ;  he  fties  an  all-fulnefs 
 of  fuiBciency  in  Jefus  Chrid  ;  he  fees  a  gracious  rea- 
 dinefs  in  Jefus  Cnrifl:  to  receive  and  relieve  bin)  :  now 
 thefe,  views  put  him  upon  making  the  flight  of  faiths 
 and  quicken  him  in  his  motion  to\^ard8  Chrifl:.  ^- He 
 fets  an  infinite  evil  in  fin,  the  dreadful  deftrudion  it 
 expofes  him  to  ;  and  this  move$  him  fpeedily  to  repeni 
 of  it,  and  forfake  it,  and  to  feek  to  Chrifl:  for  pardon 
 of  it,  and  prefervation  from  ic— -He  fees  a  beauty  and 
 excellency  in  holinefs,  which  moves  him  to  make  hafte, 
 and  not  delay ^  to  keep  the  commandments  of  Chrifl.  1  hus 
 the  effedually  called  finner,  not  merely  goeSy  but  flies 
 for  refuge,  to  Jefus  Chrifl,  in  the  way  of  the  gofpel. 
 
 2.  h  denotes  the  fouFs  going  out  to  Chrifl  with 
 earneflnefs.-'ln  running,  a  perfon  puts  out  his  flrength 
 and  vigour  of  body.  So  when  the  call  of  Chrifl  to 
 Tinners  is  made  efFedtual,  their  fouls  do  with  zeal  and 
 ardency  go  out  to  Chrifl.  They  have  fuch  a  fenfe  of 
 the  infinite  malignity  of  fin,  zs  it  appears  in  the  glafs 
 of  Chrifl's  fufferings,  that  they  earneftly  repent  them  of 
 iV5nd  lament  after  the  Lord,  running  to  him  with  their 
 penitent  confeflfions. — And  they  run  to  Chrifl  in  the 
 exercife  of  faith,  with  vigour  and  earneflnefs  of  fpirit. 
 They  are  llrongly  perfuaded  of  his  ability  and  willing- 
 nefs  to  fave  them,  and  of  their  abfolute  need  of  him  ; 
 and  therefore  they  run  to  him  in  the  lively  exercife  of 
 faith, "-And  they  run  to  him  with  fervent  affe^ions  ;' 
 bent  to  cleave  to  him  with  purpofe  of  heart,  and  determin'd 
 never  to  ceafe  from  following  after  him.  Their  love  to 
 him  is  flrong.  Cant,  i.  7.  0  thou  whom  my  foul  loveth  I 
 They  love  him  more  than  father  or  mother,  more  than 
 all  other  perfons  and  things  in  the  world. ----Their  de- 
 fires  after  him  are  (Irong.  Nothing  fo  much  defired 
 by  chem  as  jefus  Chrifl.  PfaL  Ixxiii.  25.  fVhotn  have  I 
 in  heaven  but  thee  ?  and  there  is  none  on  earth  that  I  de-. 
 fire  be  fides  thee.  Ifai.  xxvi.  8,  9.  The  deflre  of  our  foul 
 is  td  thy  name.'-fVith  my  foul  have  I  defired  thee  in  the 
 night.-'Thek  efleem  for  Chrifl  is  great.  They  fet  the 
 highefl  price  and  value  upon  him.     He  is  to  them  the^ 
 
 feafi 
 
in  CALLING  the  Gentile  World.  273 
 
 penrl  cf  greateft  price;  to  purchafe  which,  thev  will  pare 
 wi'.h  everv  rhing  elle.  (Matth.  xiii.  46.)  They  coimi 
 all  things  hut  lofi,  and  dung,  that  they  may  ivin  Chrijt. 
 Phil.  in.  8.  1  he;y  lee  all  exctllcncy,  and  every  decree 
 of  excellency,  and  nothing  but  excellency,  in  Jefus 
 thrill:  ;  and  therefore  do  pri^e  him  above  all  chins,?. 
 ---In  a  word,  their  jails  do  follow  hard  after  Chrijl.  Pfal. 
 Ixiii.  8-  The  main  flrcngrn  (>f  iheir  fouls  is  put  fortli 
 in  their  purfuit  of  Jefus  Chrifl-,  as  their  all,  whom  thev 
 are  not  willing  to  mifs  of.  They  run  to  him  for  all 
 his  benefits,  and  run  after  him  in  all  his  ways.  They 
 run  tbe^way  of  bis  commandments,  with  zeal  and  con- 
 ftancY-  They  run  ivith  patience  the  race  fet  before  them^ 
 looking  unto  jefus, 
 
 Aptlication. 
 
 Use  I.  This  Ihould  reach  finners,  that  live  under 
 the  calls  of  Chrifl,  not  to  defpair  of  convcrjion  to  Chriil:. 
 This  call  of  Chrifl,  though  ic  be  co  thofe  whom  he  knew 
 not,  and  who  knew  not  him,  even  to  chofe  that  Teemed 
 mod  remote  from  Chrift  ;  yet  k  may  be  made  fo  ef, 
 fe^ual  to  them,  as  that  they  fliall  run  unto  him.  No 
 Teeming  improbabilities,  or  impoiribilities,  fnall  obllrucl 
 a  finner's  comiftg  to  Chrifl,  when  he  CndU  pleafe  to 
 give  efficacy  to  his  calls.  Lee  none  therefore  be  dif- 
 couraged,  and  fav,  that  there  is  no  hope  for  (Kern,  be- 
 caufe  they  have  been  ^reat  linners,  and  fuch  for  a  long 
 time.  Some  Chrifl-  effedlualTy  calls  fooner,  forot  licer, 
 even  at  the  eleventh  hour.  And  when  it  Ihall  be  the 
 day  cf  his  power,  whate\^er  day  of  our  life  ic  be,  we 
 lliall  be  made  willing.  Pfal.  ex.  3. ----Let  evef'y  (Inner 
 then  wait  on  the  Lord,  in  the  ufe  of  means,  praving 
 to  him  that  he  would  draw  them  ;  then  fliali  the)  run  ofur 
 him.  Cane.  i.  4. 
 
 Use  2.  Let  us  try  ourfeives  by  this,  whether  the 
 call  of  Chrift  has  been  made  effectual  co  us  :  D  >  we  run 
 CO  Chrift  ?  This  is  a  fure  rule  of  trial.     We  have  h.id^ 
 
 T  many' 
 
274  Success  promifed  to  Christ 
 
 many  calls  from  Chrid  given  to  us  ;  and  would  we 
 know,  whether  they  have  been  made  effediual  to  us, 
 then  lee  us  examine  whether  our  fouls  have  run  te- 
 Jefus  Chrift.  Has  his  divine  power  draim  our  hearrs 
 Co  himfelf  ?  fo  as  to  repent  and  beTwoe  the  g'>fpel,  to  come 
 to  God  by  jefus  Chrijfy  to  truft  in  him,  to  love  him, 
 defire  him,  feek  communion  with  him  in  ordinances, 
 and  walk  with  him  in  the  careful  obfervaiion  of  his 
 commandments.  If  it  be  thus,  in  any  gracious  meafure, 
 then  may  we  conclude  that  he  has  efFedually  called  us. 
 And  if  fo,  then  may  we  with  comfort  fit  down  at  his 
 holy  table,  (the  next  Lord's  day,)  as  knowing  that  we 
 have  an  interefl:  in  the  everlafting  love  of  God.  ^er, 
 xxxi.  3  I  have  loved  thee  with  an  everhjiing  love,  therefora 
 with  loving- kindnefs  have  1  dr aim  thee. 
 
 DocT.  in.  Si?ice  the  exaltation  of  Jefus  Chrid,  the 
 fffeBuaily  called  are  much  more  numerous^  than  they  were 
 before.— It  is  here  promifed  to  Jefus  Chrid,  that  after 
 his  glorification,  he  fiiould  call  nations  that  kne'uj  him  noty 
 and  they  fhould  run  unto  him.  •■'-  Nations y  in  the  plural 
 number  ;.  denoting  a  great  7wt//r/rr/flV  of  people,  to  whom 
 the  efficacy  of  the  gofpel  fliould  extend.  Before  the 
 exaltation  of  Jefus  Chrid,  it  was  not  thus.  We  are  told,. 
 Joh,  vii.  39.  The  Holy  Ghoft  ik^as  not  yet  \^^o  plentifully) 
 given y  becmfe  Chrifl  was  not  yet  glorified,  'i  he  gofpel- 
 call  had  then  been  given  to  no  nation  or  people  on  the 
 earth,  but  the  ^ews.  Pfal.  cxlvii.  19.  20.  Ho  fl:evceih 
 his  wordunto  J^cob,  his  ftatntes  and  judgments  unto  Ifrael ; 
 he  hath  not  dealt  fo  with  any  nation  ;  and  as  for  his  judg- 
 in^ntSy  they  have  not  known  them.  Gur  Lord,  and  his 
 apoftles,  during  his  date  of  humiliation  on  earth,  never 
 went  into  the  way  of  the  Gentiles,  to  give  any  graci- 
 ous calls  to  them,  but  limited  their  minidry  to  the 
 Jewiflo  nation.  So  that  before  the  refurre^lion  and  aT 
 cendon  cf  Jefus  Chrid,  the  eiFe61ually  called  were  only 
 a  fmall  number  of  the  people  of  the  Jews,  and  a  {tv: 
 Profelytes  from  the  Gentiles^  brought  over  to  the 
 jewiflJ  religion,— 'But  now,,  after  the  glorification  of 
 
 our 
 
in 
 
 CALLING  the  Gentile  World.  2JS 
 
 our  Lord  Jefus  Chrift,  great  vmhititdes  wctq  called  home, 
 and  rati  unto  him.  Thus  ic  was  even  among  the  natioa 
 of  the  jeivs  themfelves.  Never  was  there  amon^ 
 them  fuch  numerous  converfions,  as  immediately  after 
 the  fittin^^  down  of  Chrift  at  the  right  hand  of  God  in 
 heaven.  The  firO.  fermon  that  Peter  preached,  was 
 attended  with  fuch  efficacv,  as  that  three  thouf and  fouls 
 gladly  received,  the  word,  and  v:ere  baptized^  and  added  to 
 the^  church.  A6t.  ii.  41.  Never  was  there  any  thing 
 comparable  thereto,  from  rhe  be^^inning  of  the  world 
 to  that  day.  Never  fuch  an  efFufion  of  the  holy  Spirit 
 before.  By  the  apoflle  Peter  s  next  fermon,  five  thoU' 
 fand  were  brought  over  to  the  chriftian  faith  ;  at  lead,  fo 
 many  as  added  to  the  former  nuinber,  amounted  w  five 
 thou/and.  At\.  iv.  4.  Howbeit  many  of  them  "uohich  heard 
 the  word,  believed  ;  and  the  number  of  the  men  was  about 
 five  tkoufand.  Thus  exceedingly  did  the  gofpel  of 
 Chrifl:  prevail  among  the  Jews,"-B\M  much  more  pre- 
 valent and  efFe6lual  was  it  among  the  Gentile  nations 
 afterward.  So  mightily  did  the  word  of  God  grow  and  pre- 
 vail, as  that  whole  cities,  provinces,  and  kingdoms,  re- 
 nounced their  Idols  and  idolatrous  worihip,  and  turned 
 to  the  living  Go^  in   Cbrift. 
 
 Here  it  may  be  enquired, 
 
 Quefl.  IVhy  was  the  call  of  the  gofpel  made  to  much 
 more  effettual  after  the  exaltation  of  Chrif!:,  than  be- 
 fore ? 
 
 Anfw.  I.  To  remove  the  offence  taken  at  his  crofs. 
 Our  Lord  Jefus  Chrifl  was  crucified  ;  he  hung  upon  a 
 crofs^  whicii  was  as  opprobrious,  as  hanging  on  a  gallows 
 among  us.  This  ignominious  death,  which  he  under- 
 went, as  a  reputed  malefatlor,  was  a  flumblincj. block, 
 and  matter  of  offence  to  many,  i  Cor.\.  23.  H^e  preach 
 Chrijl  crucified,  to  the  Jews  a  flumbiing-hlock.  They 
 looked  for  a  pompous  and  potent  Meffiah,  that  (hould 
 conquer  all  their  enemies  fur  them,  and  advance  them 
 in  worldly  grandeur  and  glory.  And  therefore  his  dy- 
 ing on  the  crofs,  was  an  offence  to  them,  and  an  occa- 
 fion  of  their  difowning  him  co  be  the  pro. T.i fed  MelTiah, 
 
 T  2  Ih^ 
 
5^7^  Success  promifed  to  Chuist, 
 
 The  very  difciples  of  Chrifl  themfeives  began  to  dag- 
 ger and  flumble  at  the  crofs  of  Chrift.  Thus  the  two 
 difciples  faid,  Liik.  xxiv.  20,21.  The  chief  priejis  and 
 rulers  delivered  him  to  he  condemned'  to  death,  and  have 
 crucified  him.  But  ix>e  trujied  (hoped)  it  had  been  he^ 
 which  fJjould  have  redeemed  Ifrael.  They  feem  to  fpeak 
 as. if  his  being  crucified,  had  fruRrated  their  expetla- 
 tidns,  and  inclined  them  to  doubt  whether  he  were  thb 
 Meffiah.  And  if  his  own  difciples  were  ("o  fcandalized 
 at  the  crofs  of  Chrifl:,  how  much  more  might  others  be 
 fo  ?  Now,  that  which  ferves  to  take  away  the  fcandal 
 of  the  crofs^  is  the  glorious  efficacy  and  fuccefs  of  the 
 go/pel.  The  apoftles  went  up  and  down,  preaching 
 Chrifl;  crucified,  and  maintaining  that  he  was  the  pro- 
 mifed  MefBah,  the  Lord  of  glory.  This  do61rjne  of 
 theirs,  v/as  attended  with  fuch  an  efJufion  of  grace,  and 
 co-operarion  of  the  holy  Spirir,  as  that  vafl  mukitudes 
 believed  it,  and  embraced  Chriji  crucified,  as  the  object, 
 of  their  truft  for  eternal  falvaiion.  1  his  removed  the  of- 
 fence of  the  crofs  ;  as  being;  an  undeniable  evidence,  that 
 the  Meffiah  ought  to  fiffer  thofe  things^  and  fo  enter  into 
 his  glory.  Had  it  not  been  thus,  God  would  not  have 
 conferred  fuch  extraordinary  and  miraculous  gifts  on 
 the  apoflles,  and  have  accompanied  their  miniflry  with 
 fuch  admirable  fuccefs  throughout  the  world,  as  he  did, 
 
 Anfw.  2.  To  demonfirate  the  infinite  venue  of  his 
 fifftrings  and  death,  lie  died,  as  a  facrifice,  to  make 
 atonement  for  fin  ;  and  alfo  as  a  ranfom-price,  to  ob- 
 tain all  the  bleiiings  of  redemption  for  poor,  captiva- 
 ted finners.  He  died  to  obtain  pardon,  grace,  and 
 glory  for  finners.  Tit.  ii.  14.  Who  gave  himfclf  for  us, 
 that  he  might  redeem  us  from  all  iniquityy  and  purify  unto 
 himfelf  a  peculiar  people^  zealous  of  good  works.  This  fd- 
 crifice  of  himfelf,  was  fufficienr,  to  make  atonement 
 for  the  fins,  not  only  of  the  ^ews,  but  alfo  of  all  nations. 
 I  Job.  ii.  2.  IVe  have  an  advocate  with  the  Father,  Jefus 
 Cbrift  the  righteous^  who  is  the  propitiation  for  our  fins,  and 
 not  for  curs  only,  hut  alfo  for  the  fins  of  the  whole  world:  . 
 
 Now,    when  Jefus  Chrifl  had  thus  given  himfelf  a 
 
 propitiatory 
 
m 
 
 CALLING  the  Gentile  World.  ^77 
 
 propitiatory  facrifice  for  fin,  he  afcended  up"  to  God 
 in  heaven,  and  was  there  welcomed  by  him,  as  one  in 
 whom  he  was  infinitely  well  pfeafed.  And  as  an  evi- 
 dence of  the  merit  of  his  death,  and  its  acceptablenefs 
 to  God,  the  Holy  Gboft  was  thereupon  fent  dovjn  from 
 keaverj,  to  make  the  call  of  the  gofpel  effe6tual  for  the 
 converfion  of  mul  irndes.  Wherever  the  apbflles  wenc 
 preaching  the  gofpel  of  Chrill,  the  holv  Spiri:  accom- 
 panied them,  and  gave  efncjcy  to  their  do6lrine  ;  fj 
 that  many  believed  and  turned  to  the  Lord^  even  great 
 numbers,  (/jcl.  xi.  21.)  This  was  a  moft  glorious  tefti- 
 mony,  to  the  all-fulnefs  of  his  fatisfa6lion  and  merit. 
 }-Iad  only  a  fe^uo  been  efFe6tuaIl3/  called,  the  faving 
 vertue  of  his  blood  had  not  been  fo  much  manifeiled. 
 But  when  multitudes,  e^^en  nation:,  do  run  unto  him, 
 and  partake  of  falvation  by  him,  this  proclaims  to 
 the  world,  that  he  is  indeed  a  mod  powerful  Savi^ 
 our,  and  that  the  price  which  he  paid  for  the  redemp- 
 tion of  fouls,  was  of  infinite  worth  and  value. 
 
 Anfvj.  3.  To  advance  the  honour  of  Chrifi  in  the  world. 
 All  the  glory  that  Chrifi  has  in  this  lower  world,  is 
 from  them  that  are  effeftually  called  unto  himfelf. 
 Thcfe  do  truly  run  to  ChriCt,  and  give  up  themfehes  to 
 him,  to  love,  ferve  and  honour  him  ;  and  no  others  do 
 f^.  'Tis  this  peculiar  people  alone,  that  do  [hew  forth 
 his  praifes,  by  being  zealous  of  all  good  works.--- And  the 
 more  of  thefe  there  are  in  the  world,  the  more 
 is  Jefus  Chrifi  glorified.  Solomon  favs,  Prov,  xiv.  28. 
 In  the  multitude  of  the  people  is  the  king's  honour.  'Tis 
 the  glory  of  a  king,  to  have  a  multitude  of  fubjedls. 
 The  enlargement  therefore  of  the  kingdom  of  Chrifi", 
 makes  for  the  greater  glory  of  Jefus  Chrifi.  Tiie 
 converfion  of  many  finners  to  Chrill  does  abundantly- 
 redound  to  the  glory  of  Chrift ;  as  there  are  the  more 
 living  monuments  of  his  mercy,  and  the  more  active  in- 
 flruments  of  his  praife,  in  the  earth. — Now,  for  this 
 reafon,  the  number  of  converts  to  Chrifi,  was  greatly 
 multiplied  after  his  glorious  exaltation  in  heaven.  Pfal. 
 Ixxxvi.  9,  10.  All  nations  whom  thou  hajl  made,  [ball 
 T  3  C(/mi 
 
^7?  Success  prdmifed  to  Christ, 
 
 come  and  worfhip  before  thee,  0  Lord,  and  glorify  thy 
 name.  For  thou  art  great y  and  doefi  vjondrous  things. 
 Ttiis  is  a  predi6Hon  of  the  calling  of  the  Gentile  naci- 
 ons  to  the  Lord-Mefliah,  who  was  great,  and  did  won- 
 drous vjorks,  efpecially  by  his  apoflles,  after  his  exaltati- 
 on. Thefe  nations  fhould  be  called  to  Chrift,  ih^i 
 they  might  vjorPoip  before  him,  and  glorify  his  name. 
 When  Jefus  Chrifl;  was  croimed  with  honour  and  glory, 
 and  worfliipped  by  all  the  angels  and  faints  in  heaven, 
 it  was  meet  that  his  glory  (hould  be  declared  to  them 
 on  earth,  who  had  not  feen  his  glory,  nor  heard 
 his  fame,  thac  fo  he  might  be  glorified  by  them  in  this 
 lower  worldo 
 
 Jfifw.  4.  To  make  manifeft  the  faithfulnefs  of  God. 
 —In  die  eternal  coi^enant  made  between  God  the  Fa- 
 ther, and  his  Son  Jefus  Chrift,  God  promifed  to  him 
 a  numerous  fpiritual  iffite,  after  his  fufferings  and  exal- 
 tation to  his  own  right  hand.  Ifai.  liii.  9,  10.  fFhen 
 thou  (loalt  make  his  foul  an  offering  for  fin,  [or,  when  his 
 foul  fnall  make  an  offering  for  fin,  i.  e.  when  he  (hall 
 with  all  his  foul,  willingly  offer  up  himfelf  for  fin,] 
 he  [hall  fee  his  feed,  be  /hall  prolong  his  days,  and  the 
 pieafure  of  the  Lord  fjjall  profper  in  his  hands.  He  /hall 
 fee  of  the  tfavel  cf  his  foul,  and  jhall  be  fatisfied  ;  by  his 
 knoz\}Iedge,  jhall  my  righteous  fervant  jufiify  inany:  Here 
 is  promifed  to  him  a  multitude  of  people,  char  fhould 
 be  begotten  again  by  his  word  and  Spirit,  after  his  hu- 
 miliation and  exaltation.  So  in  Ffal.  ii.  6.  I  have 
 fet  my  king  upon  my  holy  hill  of  Zion.  This  points  to  his 
 exaltation  to  the  throne  of  glory  in  heaven,  where  he 
 reigns  as  King  of  the  church.  And  then  it  follow?, 
 f.  8.  yisk  of  me,  and  I  will  give  thee  the  heathen  for 
 thine  inheritance,  and  the  utter tnoft  parts  of  the  earth  for 
 thy  p^ffeffion.  Here  is  promifed  to  him  afrer  his  en^" 
 throning,  in  heaven,  a  glorious  and  large  church,  for- 
 m-L-d  out  of  all  the  nations  of  the  earth. — Now,  God 
 who  made  fuch  a'promife  to  Chrifl:,  is  a  true  and  faith- 
 ful Gjd.  And  that  his  faithfulnefs  may  be  made  to 
 appear,  he  mud /iy//j/ chis  his  promife  to  Chrift.  Ifai. 
 
 x!ix. 
 
in  cAtxiKG  tie  Gentile  World.  275 
 
 qctix.  6,  7.  Andhefaidy  [i.   ^.  God  the  Father  faid   to 
 Jefus  Chriff]    It  is  a  light  thing  that  thou  flfouldefi  be  my 
 fervant,  to  raife  up  the  tribes  of  Jacob,  a^d  to  re/tore  this 
 preferved  o/Iirael,  [i.  e.  to  convene  fome  of  the  Jewip^ 
 nation]    /  will  alfo  give  thee  for  alight  to  r^e  Gentiles, 
 that    thou  ma^jl  be  my  fahation  to   the  end  of  the  earth. 
 Thus  faith  the  Lord,  the  Redeemer  of  Ifrael,   and  his   holy 
 One,  to  him  'xhom  man  defpifth,  to  him  whom   the  nation 
 abhorreth,    to  a  fervant  of  rulers,  [i.  e.  to  Jefus  Chrifl^ 
 who  was  defpifed  and  hated  of  the  nation  of  the  y^TWi, 
 and  fubjeft  to  civil  rulers]     Kings  ^oall  fee    and  arife. 
 Princes  alfo  jhall  morfJnp,  becauje  of  the  Lord  that  is  faith- 
 fill  ;     i.  e.  the  Kings  of  the  earth,  with  their  domini- 
 ons, fliall  (loop    to  thy  fcepter  and  fovereignty,  and 
 pay  homage    unto  thee,  becaufe    of  my  faithfulnefs, 
 which  (lands  engaged  by  promife  to  bring  this  about. 
 It  was  then  neceflary  for  declaring  the  faiihfulnefs  of 
 God,  that  our  exalted    Lord  fhould    have  the   nations 
 run  unto  him.     And  accordingly  we  find  God  making 
 good  to  Chrid,  ihe  promife  of  the  Spirit,  for  the  con- 
 verfion  of  finners.     A^.  ii.  33.     Therefore  being  by  the 
 fight  hand  of  God  exalted^  and  having  received  of  the  Fa* 
 ther  the  promife  of  the  Holy  Ghoji,  he  hath  foed  forth  this 
 'vohich  ye  no'vo  fee  and  hear. 
 
 Jrjfw.  5.  To  (liew  forth  the  royal  dignity  zud  ge- 
 nerous Jpirit  of  our  Lord  Jefus  Chrijl.  When  Jefus 
 Chrift  was  glorioufly  exalted,  it  became  him  to  bring 
 viany  out  of  a  (late  of  fin,  into  a  flaie  of  grace.  This 
 was  fuitable  to  the  ftate  of  glory  whereto  he  was  ad- 
 vanced, and  that  munificent  fpirit  wherewith  he  v/as 
 endowed.  As  a  king,  on  the  day  of  his  coronation, 
 or  the  day  of  his  triumph  over  his  enemies,  beftows 
 great  giffs,  and  fcatters  his  bounties  :  fo  did  Jefus 
 Chrift,  when  he  was  crowned  with  honour  and  glory, 
 and  triumphed  over  principalities  and  powers.  Eph. 
 iv.  8.  Pl^hen  he  afcended  up  on  high,  h^  led  captivity  cap- 
 tive,  and  gave  gifts  to  mm^  i.  e.  a  large  meafure  ot 
 gifts  and  graces.  In  his  flate  of  humiliation  he  did 
 iqdeed  befiow  the  graces  of  his  Spirit  on  men ;  but 
 
 T4  ?2r 
 
28o  Success  promifed to  Christ, 
 
 rot  in,  fo- great  a  degree,  nor  to  fo  great  a  number 
 of  perfons,  as  he  did  after  his  entrance  upon  his  flare 
 of  exaltation  in  heaven.  Then  he  did  more  plenti- 
 fully difpenfe  fpiritual  bleflings,  to  the  miferable  world 
 of  mankind.  Then  he  fent  forth  his  apojiles,  into  the 
 Gentile  world,  to  open  their  eyes,  and  to  turn  theni 
 from  darknefs  to  light,  and  from  the  power  of  fatan 
 unto  God  :  and  he  fent  the  hely  Spirit,  to  make  their 
 miniflry  powerful  and  fuccefsful  to  the  falvation  of 
 finners  ;  fo  that  multitudes  were  fet  at  liberty  from 
 the  power  of  fin  and  fatan,  and  iranflaced  into  the 
 kingdom  of  the  dear  Son  of  God. ---Now  thus  to  do, 
 was  every  way  becoming  fo  great  a  king  and  conqueror^ 
 and  one  of  fo  large  and  liberal  a  fpirity  as  he  was.  He 
 a6ted  like  him/elf ^  when  he  fliowred  down  the  bed.  of 
 blefTings,  even,  fpiritual  bleflings  from  heaven,  in  fo 
 plentiful  and  extenfive  a  m.anner,  after  his  eternal  Fa- 
 ther had  fee  the  crown  of  glory  on  his  head, 
 
 Application. 
 
 Use  I.  Vv^e  hence  fee,  that  the  church  catholicks,  at 
 the  day  of  Chrift's  fecond  appearing,  will  be  an  exceed- 
 ing great  body, --In  that  glorious  day  when  Jefus  Chrill; 
 ftall  be  revealed  from  heaven,  all  the  fiinrs  fhall  be 
 gathered  together  unto  him.  7  hey  (liall  appear  in  one 
 body  ;  not  fo  much  as  a  fingle  individual  of  them  want- 
 ing. And  then  ic  fliall  be  feen,  what  a  mighty  body 
 of  people  they  are.  Indeed,  they  may  be  but  f.ew^ 
 compared  ivith  them  that  Hiall  perifli.  The  congre- 
 gation of  the  wicked,.may'  be  much  greater  than  the 
 afTembly  of  the  faints.  Yet  however,  the  holv  affembly 
 (lull  be  a  very  vaft  afTemblv.  The  grace  of  God  abounds 
 unto  manyy  Rc^m.  v.  15.  And  the  Lord  Jefus  Chrifi: 
 died  for  many.  March,  xxvi.  28.  The  manfions  in  hea- 
 ven are  many^  (J^^-  ^i^'-  ^0  3nd  none  of  them  iViall 
 be  left  en^ pry.  They  will  be  a  great  tnuhitude  "which 
 v.n  man  can  ninnher.  Rev.  vii.  9.  And  they  mud  needs 
 be  f'>,  if  "f**^  cucfider,  how.  the  Crtll  of  the  gofpel  has 
 ■     ,   ■  ^.  been 
 
IK 
 
 CALLING  the  Gentile  World.  28t 
 
 been  extended,  and  fucceeded,  throughout  the  world, 
 fince  the  exaltation  of  Jefus  Chrifl.  Nations^  fince  that, 
 have  run  unto  him,  and  fubjefted  themfelves  unto  him.' 
 And  how  great  accelTions  may  yet  be  made  unto  the 
 church  of  Chrifl,  before  the  end  of  the  world,  we  do 
 not  certainly  know.  The  church  of  Chrifl:  then  at 
 the  lad  day,  will  not  be  a  fmall,  but  a  great- body. 
 There  will  be  myriads,  ten  thoufamls  of  the  faints  :  and 
 how  many  ten  thoujauds,  is  not  fpecified.  Jude  f.  14. 
 ^nd  Enoch,  the  feventh  from  Adam,  prophefied  of  thcfe^ 
 flying,  Bcholdy  the  Lord  comet h  with  ten  thoifands  of  bif 
 faints,  in  that  great  and  general  affembly^  and  church  of 
 the  firfi  horn,  will  Jefus  Chrifl:  be  greatly  glorified  and 
 admired,  in  that  day. 
 
 Use  2.  This  may  encourage  us  to  labour  that  we 
 may  be  of  the  number  of  them  that  are  effectually  cat- 
 /fi.---Through  the  favourable  providence  of  God,  we 
 live  in  ihofe  ages  of  the  world,  wherein  the  efficacy 
 of  divine  grace  does  greatly  extend  iifelf.  Now  that  je- 
 fus Chrifl:  is  exalted  in  heaven,  a  more  plentiful  eifufion 
 of  the  Spirit  is  promifed,  and  may  be  hoped  for.  And 
 therefore  we  have  greater  ground  of  encouragement  to 
 prav  to  and  wait  upon  God,  for  the  communications 
 of  faving  grace.  We  live  under  the  outward  call  of 
 the  gofpel  CO  come  to  Chrifl:;  and  why  may  it  not  be 
 made  effe(51ual  for  ih^^ drawing  us  to  Chriji,  Co  as  that 
 we  fliall  run  after  him  ?  When  we  fee  vertue  going  ouc 
 of  Chrifl:  to  heal  the  nations,  even,  multitudes  of  finners, 
 why  may  we  not  hope  that  this  healing  vertue  may 
 reach  us  alfo  ?  Let  no  finners  then,  no,  not  the  greateft 
 of  finner?,  be  difcouraged  from  feeking  to  God,  that 
 they  may  be  favingly  called  home  to  Chrifl.  Be  you 
 found  waiting  upon  God  in  the  way  of  his  appoint- 
 ments :  then  are  you  in  the  way  of  having  the  Spiric 
 of  grace  and  fandlification  bellowed  on  you.  Ezek. 
 xxxvi.  25,  26, 27,  37.  Then  will  I  fprinkle  clean  water  upon 
 you^  and  you  [hall  be  clean  :  f'oni  all  your  filthincfs  and 
 from  all  \  our  idols  will  I  ckanfe  you.     A  new  heart  alfo 
 
 will 
 
sSz  SvccLSS  promifed  to  CHRist, 
 
 ml!  I  giiie  you,  and  a  new  fprnt  mil  I  put  within  you, 
 and  1  will  take  away  the  Jtony  heart  out  of  your  fieflj,  and 
 give  you  an  heart  of  ftefh.  And  I  will  put  my  Spirit  within 
 yoUy  and  caufe  you  to  walk  in  my  ftatutes.—I  will  yet  for 
 this  be  enquired  of  by  the  houfe  of  Ifrael  to  do  it  for  them. 
 
 DocT.  IV.  Ic  is  God, even  the  Father y  who  makes  the 
 calls  of  Chrift;  to  fmners  ^/?(2m^/.-  -The  text  favs,  Thou 
 (halt  call  nations,  and  they  [hall  run  unto  thee,  becaufe  of 
 the  Lord  thy  God,  i.  e.  becaufe  of  his  co-operation  or 
 ^vorking  together  with  Chrift' s  calls,  they  (hould  become 
 fffe^ual  to  the  making  finners  run  unto  Chrift.  It  is 
 God,  who  is  the  author  of  effetlua)  calling.  This 
 work  is  in  fcripture  afcribed  to  the  whole  Trinity,  to 
 the  feveral  perfocs  diftinftlv.  Sometimes  to  God  the 
 Father,  i  Cor.  i.  9.  God  is  faithful,  by  whom  ye 
 were  called  unto  the  fellow/hip  of  his  Son  Jefus  Chrift  our 
 Lord.  Joh.  vi.  44.  No  man  can  come  unto  me,  except  the 
 Father  which  hathfent  me,  draw  him.  The  Father  draws  the 
 called  finner  to  Chrin:.---Sometimes  this  work  is  attri- 
 buted to  God  the  Son.  Rom.  i.  6.  Jmf>ng  whom  are  ye  alfo 
 the  called  of  Jefus  Chrift.  Joh.  xii.  32.  And  I,  if  I  am 
 lifted  up,  will  draw  all  men  unto  me.  '  J'is  he  that  effec- 
 tually perfwades  finners  to  come  to  himfelf. — Some- 
 times this  work  is  afcribed  to  God  the  Holy  Ghon-. 
 Tir.  iii.  5.  He  faved  us  by  the  renewing  of  the  Holy 
 Ghoji.  This  renewing  of  finners  is  done  by  the  Spiric 
 in  the  work  of  efie61:ual  calling. 
 
 So  that  this  work,  is  the  work  of  every  perfon  of 
 the  Trinity  ;  and  this  without  any  contradi6lion  :  for 
 that  power  and  grace  whereby  this  work  is  wrought,  is 
 an  effcntial  attribute  of  the  Godhead,  and  fo  belongs' 
 tqoally  to  the  Father,  Son,  and  Holy  Ghofl". 
 
 Now,  that  this  work  of  effe6tual  calling  is  a  divine 
 ivork,  which  has  God  alone  for  its  author,  may  be  evi- 
 denced under  the  following  particulars. 
 
 I.  The  ptrfons  by  whom  the  call  of  the  gofpel  is  mana- 
 jrtd,  do  not  make  it  effe^ual.  The  gofpel- call  is  given 
 U:k±  by  the  preachers  of  the  gofpel  j  but  Ms  not  made 
 
 eiFcflual 
 
in  CALLING  tbB  Gencile  World.  283 
 
 effe6lua!  by  them.  'Tis  not  in  their  power  to  give  ef- 
 ficacy, to  what  they  deliver  in  the  way  of  their  raini- 
 ftry.  Paul  and  Jpollos  were  extraordinary  preachers  of 
 the  gofpe),  yet  it  was  not  in  their  power, 'to  make  the 
 word  preached  by  them  fuccefsful.  i  Cor.  iii.  6,  7.  I 
 have  planted,  Apollos  ixiatered  :  but  God  gave  the  increaje. 
 So  then  neither  is  he  that  planteth,  any  thing,  neither  he 
 that  ivatereth  :  but  Cod  that  giveth  the  increaje.  They 
 were  no  more  than  inftruments,  in  the  work  of  conver- 
 fion  and  edification  ;  God  was  the  only  author  thereof. 
 Miniflers  do  no  more  pretend  to  be  able  to  converc 
 fouls,  than  to  redeem  or  create  them.  But  in  obedi- 
 ence to  Chrid,  they  do  prophefy  over  dead  fouls,  praying 
 and  hoping  that  God  will  fay  to  them.  Live  ;  and  thac 
 the  Holy  Ghofl  will  fall  upon  them  who  hear  the  word,  as 
 it  did  upon  Peter's  hearers,  while  he  was  fpeaking  to 
 them.    M.  X.  44. 
 
 2.  The  perfons  to  whom  the  call  of  the  gofpel  is  dire^ed^ 
 do  not  make  it  effedliial  to  thewfelves.  *Tis  net  in  their 
 power,  upon  trie  call  of  the  gofpel,  to  turn  from  fm 
 to  holinefs,  from  fatan  and  the  world,  to  God  in  Chrill. 
 As  eafily  might  dead  Lazarus  come  out  of  his  grave 
 by  his  own  power,  when  Chrift  called  him  to  come 
 forth,  as  a  fmner  turn  himfelf  to  God,  upon  the  bare 
 outward  call  of  the  gofpel.  All  men  in  their  natural 
 effcate  are  wiihout  Jirength.  Rom.  v.  6.  They  are  noc 
 able  to  converc  tbemfelves  ;  no,  nor  fo  much  as  voilling 
 to  be  converted,  'till  God  make  them  (o,  Pfal.  ex.  3. 
 In  the  day  of  thy  power^  thy  people  Jhallbe  willing.  Their 
 corrupt  wills  make  oppofition  to  their  own  conver- 
 fion,  'till  God  conquer  and  fubdue  their  wills. 
 
 3.  'Tis  God  therefore,  who  alone  makes  the  call  of  the 
 gjpel  effectual  unto  finners.  This  will  further  appear 
 from  tnc  following  things. 
 
 I.  The  holv  fcriptures  do  exprefly  attribute  to  God 
 this  work  of  effedual  calling.  In  abundance  of  places 
 this  is  afcribed  to  God  as  his  work.  Rom.  viii.  30. 
 Whom  he  did  predeftinate,  them  he  afo  called,  i  ThefT.  iv. 
 7.  God  bath  called  us  —  2  Tim.  I  9.  fFho  hath  Javed  us^ 
 
 and 
 
^84  Success  promifed  ro  C  h  r  i  s  t, 
 
 and  called  us  mth  an  holy  calling,  i  Per.  i.  15.  As  he  ix)h9 
 bath  called  you  is  holy,  fo  be  ye  holy.  So,  chap.  v.  10. 
 The  God  of  all  grace y  who  hath  called  us. — 
 
 2.  That  God  is  the  author  of  efteftual  calling,  will 
 further  appear,  if  we  confider  the  terms  of  effe6lual 
 calling  5  or  what  finners  are  called  from,  and  what 
 they  are  called  unto."- Ex.  gr.  They  are  called  from 
 fpiritual  deathy  to  fpiritual  life.  By  nature  men  are  dead 
 in  trefpaffes  and  fins  ;  but  when  they  are  efFedtualiy 
 called,  they  are  made  fpiritually  alive.  Eph.  h.  i.  Tou 
 i^ath  he  quickned,  who  were  dead  in  trefpaffes  and  fins.  A 
 new  principle  of  life  is  put  into  iinners.  And  God 
 alone  is  the  fountain  of  fpiritual  life.  'Tis  he  only 
 that  gives  bodily  life.  A6t,  xvii.  25.  He  giveth  unto  all 
 life.  Much  more  is  fpiritual  life  the  gift  of  God,  which 
 \$  a  far  more  excellent  kind  of  life.— -Again,  Tinners 
 are  called  from  darkmfs,  to  light,  as  it  is  faid  in  i  Pet, 
 ii.  9.  Andjtis  none  but  God,  who  can  enlighten  a  blind 
 mind,  and'caufe  light  to  (hine  out  of  darknefs. --Again, 
 Tinners  are  called  out  of  the  kingdom  of  /at an,  into  the 
 kingdom  of  Jefus  Chrift.  Men  in  their  natural  eflare, 
 are  under  the  power  of  the  devil,  who  works  effectu- 
 ally in  them,  and  leads  them  capdve  at  his  will.  But 
 when  they  are  effeftually  called,  they  are  brought  from 
 under  the  dominion  of  Taran,  and  are  brought  under 
 the  rule  and  dominion  of  Jefus  ChriH:.  Now,  who  can 
 hind  that  ftrong  man  armed,  and  take  away  his  goods,  ex- 
 cept that  God  who  is  fironger  than  he  ?  H^nce  the 
 cranilation  of  finners  our  of  the  kingdom  of  fatan,  inta 
 :he  kingdom  of  Jefus  Cdrifl,  is  afcribed  unto  the  migh- 
 ty power  of  God.  CoL  i.  13.  J^Vho  hath  delivered  us 
 from  the  power  cf  fatan,  and  t  ran  fated  us  into  the  kingdom 
 tf  his  dear  Son.  I'he  work  of  effedlual  calling  is  fo 
 great  a  work,  as  can  be  effedled  by  none,  but  that  God 
 whofe  power  none  is  able  to  wirhn:and.---And  in  truth, 
 the  ca]lin,<^  and  converting' a  Tinner,  is  nothing  leTs 
 than  a  colleclion  of  miracles.  'Tis  not  a  fingle  mira- 
 cle ;■  hut  many  miracles  in  one  work.  Therein  fatan  is 
 dirpofilfTpd  and  cad  out;  they  that  were  born  blind, 
 
 are 
 
^     in  CALLING  the  Gentile  World.  285 
 
 are  made  to  fee  ;  they  that  were  deaf,  are  made  to 
 hear  ,•  they  that  were  dead,  are  made  to  live.  Con- 
 cerning fuch  a  work  as  this,  we  mufl:fay,inV  the  Lord's 
 doing,  and  it  is  marvellous  in  our  eyes.  'Ihe  arm  of  the 
 Lord  is  revealed,  and  his  almighty  power  put  forth,  in 
 the  accomplifiiing  of  it.  He  only  that  can  do  won- 
 derful things,  is  the  author  of  this  wonderful  work. 
 
 Application. 
 
 Use   I.  Of  exhortation,  to  thofe  that  are  as  yet  not 
 
 effedlually  called  :  let  it  he  your  earnefi  defire  and  endea- 
 vour, that  you  may  be  effe^ually  called.  Through  the 
 favour  of  God,  we  do  enjoy  the  outward  call  of  the 
 gofpel.  We  have  the  voice  of  Chrifl:  founding  in  our 
 ears,  and  calling  us  to  come  to  him  for  life  and  falva- 
 tion.  But  let  us  not  reft  fatisfied  in  the  bare  external 
 call.  This  we  may  enjoy,  and  yet  perifli  forever.  Lee 
 us  not  then  be  content,  uncil  we  feel  the  Spirit  of  God 
 fetting  home  upon  our  fouls  the  outward  call  of  the 
 gofpel  ;  till  we  find  the  voice  of  God  in  his  word 
 made  powerful  for  our  faving  conviction  and  conver- 
 fion  to  God.-— To  this  end  tdike  ihefe  Dire^ions, 
 
 Dire61.  i.  Give  ferious  attention  to  the  word  of  God, 
 Thoftj  that  are  preachers  of  the'gofpel,  are  appointed 
 of  God  to  be  his  mouth  unto  the  peopis.  God  by 
 ihem  fpeaks  to  and  calls  upon  ilnners.  They  are  bis 
 fervants,  fent  forth  by  him  to  call  them  that  are  hidden  to 
 the  marriage  feaji,  Matth.  xxii.  3,  4,  ^Sc.  They  are 
 God's  embajfadorsy  by  whom  he  befeeches  finners  to  be 
 reconciled  to  hiwfelf.  2  Cor.  v.  20.  How  defpicable  fo- 
 ever  this  way  of  God's  applying  himfelf  to  finners, 
 may  feem  in  the  eyes  of  the  wor]d  ;  yet  God  honours 
 this  ordinance  with  being  the  ordinary  means  of  efFettu- 
 al  calling.  His  voice  uttered  by  weak  indrumenty,  is 
 made  powerful  to  the  calling  home  finners  to  himfelf; 
 that  the  povier  may  appear  to  he  ff  God,  arJ  not  of  men, 
 2  Cor.  iv.  7.  We  (liould  therefore  Vv'ait  on  God  in  this 
 ordincnce  of  his,  with  diligent  attention  unto  the  things 
 
 that 
 
286  Success  proimfed  to  Christ^ 
 
 that  are  fpoken  to  us.  We  fliould  come  to  hear  the 
 word  with  defires,  that  the  Spirit  of  God  would  accom- 
 pany it  wich  power  to  onr  fouls  ,*  that  the  calls  of 
 God  to  us,  may  be  made  efFe61ual  to  perfwade  and  ena- 
 ble us  to  come  to  Chrid.  Attendance  on  God's  word 
 with  fuchdefires  of  foul,  gives  hopeful  encouragement, 
 that  the  word  may  become  mighty  through  God,  unto 
 the  changing  our  hearts.  Prov.  viii.  34.  BleJJed  is  the 
 man  that  heareth  me,  watching  daily  at  tny  gateSy  waiting 
 at  the  pofis  of  my  doors. 
 
 Direct.  2.  Cberijh  all  the  good  motions  of  the  holy  Spirit 
 on  your  fouls.  The  Spirit  of  God  is  wont  to  move  on 
 the  hearts  of  men  under  the  means.  There  are  none 
 that  live  under  the  gofpel,  but  do,  at  times,  experience 
 fome  operations  of  the  Spirit  in  and  upon  their  fouls. 
 Sometimes  they  find  their  hearts  fmitten  with  a  fenfe 
 of  their  fins,  and  hear  a  fecret  call  to  turn  afide  and  cori- 
 fefs  them  10  God,  with  grief  and  forrow  for  them,  and 
 prayer  for  the  pardon  of  them. — Sometimes,  when 
 they  are  inclining  to  comply  with  a  temptation  to  fin, 
 they  feel  an  inward  check,  and  hear  a  fecret  whifper, 
 O  do  not  that  abominable  thing  !  the  fin  is  reprefented  to 
 them  as  hateful  and  difpleaiing  to  God. — Sometimes 
 there  is  light  let  into  their  fouls,  that  they  fee  their 
 need  of  Chriff-,  and  ^cq  the  things  of  another  world  to 
 be  realities.--- Now  all  ihefe  things  are  from  the  Spirit 
 of  God,  and  ought  to  be  cherilhed  by  us.  We  (hould 
 have  a  care,  that  we  do  not  quench  or  (lifle  thefe  mo- 
 tions of  his  in  our  fouls,  i  Thejf.  v.  19.  Quench  not  the 
 Spirit.  As  ever  we  would  have  the  Spirit  proceed  fur- 
 ther, we  fhould  kindly  entertain  all  his  approaches  to 
 our  fouls.  If  we  refift  him,  he  may  be  provoked  wholly 
 to  withdraw  from  us^  and  flrive  with  us  no  more  at  all. 
 Gen.  vi.  3. 
 
 Direct.  3.  Fray  earnefily  to  God,  to  make  the  call  of  the 
 gofpel  effed;ualto  you.  'Tis  he  alone,  as  we  have  heard; 
 who  can  put  life  and  power  into  his  word,  and  give  ef- 
 ficacy unto  it.  Beg  of  God  then  to  fhine  into  your 
 fouls  by  the  light  of  truth,  and  cd  give  you  a  fpiritua! 
 
 difcovery 
 
in  CALLING  the  Gentile  World.  287 
 
 difcovery  of  Jefus  Chrid  ;  that  you  may  behold  him  ia 
 his  glory,  and  be  made  co  prize  him  above  all  things. 
 O  be  much  in  prayer,  that  the  word  may  become  ths 
 power  of  God  unto  your  fahation. 
 
 Use  2.  Of  Exhortation  to  thofe  who  already  are  ef- 
 fedtually  called. ---And  this  in  three  or  four  words. 
 
 Exh.  I.  Blefs  God  for  your  being  effe^ually  called.  We 
 are  to  blefs  and  praife  God  for  all  bleflings,  but  more 
 cfpecially  for  fo  great  a  fpiricual  bleffing  as  this  is. 
 That  we  may  fee  what  abundant  caufe  we  have  to 
 praifeGod  on  this  account,  confider  here  a  few  thing?, 
 
 I.  Confider  the  fovereignty  of  divine  grace  in  our  ef- 
 fectual calling.  I'he  more  of  the  rich  and  free  grace 
 of  God  appears  in  any  blefling  beftowed  on  us,  the 
 louder  call  there  is  to  exalt  God  for  it.  Now,  in  this 
 point  the  grace  of  God  is  exceeding  wonderful.    For, 
 
 I.  We  were  altogether  unworthy  to  be  called.  There 
 was  nothing  in  us,  or  done  by  us,  that  deferved  fuch 
 a  favour,,  nor  was  there  fo  much  as  any  thing  to  move 
 God  thereunto.  Had  God  dealt  with  us  according  to 
 our  deferts,  he  would  have  left  us  to  abide  in  our 
 wrecched  condition,  and  never  have  called  us  out  of 
 ir,  into  fo  excellent  an  eftate.  We  were  enemies  to 
 God,  haters  of  God,  and  he  might  have  called  us  unto 
 judgment,  and  have  cafl  us  into  hell,  infbead  of  cal'ing 
 us  into  a  ftare  of  grace,  and  unto  the  kingdom  of 
 glory.  Nothing  but  the  free  grace  of  God  moved  him 
 ro  call  us.  2  Tim.  i.  9.  IVho  hath  faved  z/x,  and  called  us 
 with  an  holy  calling,  not  according  to  our  workSy  hut  accord- 
 ing to  his  own  purpofe  and  grace.  And  to  manifeft  thr^ 
 unto  the  world,  the  Lord  does  many  times  call  thofc 
 that  have  been  the  mofl-  notorious  finners,  as  Paul  a 
 furious  perfecutor,  Mary  Magdalene  and  others,  who 
 were  molt  vicious  perlbn?.  Such  inflances  as  thefe 
 are  clear  evidences,  that  God  s  own  meer  good  plea- 
 fure,  is  the  only  motive  of  his  giving  a  faving  call  to 
 any  of  the  finful  children  of  men.  God  then,  on  the 
 account  of  this  his  free  grace,  is  to   be  praifed  by  all 
 
 tha: 
 
i28S  SvccEss  p'romifed  to  Chris t, 
 
 that  areeffe6iual]y  called.  71)iis  did  the  apollle  Paulp 
 I  Tim.  i.  13---17.  /  ivas  a  blafpbemery  a  per fe  cut  or  and 
 injurious  :  But  I  obtained  Mercv,----^«J  the  grace  of  our' 
 Lord  ii'as  exceeding  abundant,- ---Now  to  the  King  eternal, 
 immortal  the  only  vjijc  God,  be'  honour  and  glory  for  ever 
 and  ever, 
 
 2,  Many  others  are  lefc  uncalled,  while  we  are  called. 
 This  further  enhances  the  grace  of  God  towards  us. 
 It  makes  our  calling  to  be  not  onlv  a  fruit  of  meer 
 grace,  but  alfo  of  fpecial  'dnd  dljiinguifhing  s^x^c^.  God 
 herein  is  pleafed  to  make  a  wonderful  difference  be- 
 tween, us  and  others.     And  here  confider, 
 
 (i.)  Multitudes  of  perfons  in  the  world  never  were 
 fo  much  as  outwardly  called.  The  far  greatefl:  part  of 
 the  world,  do  not  enjoy  fo  much  as  the  external  call 
 of  the  gofpel.  They  have  not  the  revelation  of  Chrifl 
 granted  to  them,  and  io  have  no  offer  of  Chrift  made 
 to  them,  or  any  invitation  to  accept  of  him.  Chrifl  h 
 not  fo  much  as  made  known  to  them  ;  the  word  of  fal- 
 vation  is  not  fent  to  them  ;  they  hear  nof  the  joyful 
 found  and  glad  tidings  wherewith  we  are  favoured.  It 
 was  faid  of  old,  that  God  gave  his  fi:atutes  and.  judg- 
 ments to  Ifraely  and  that  he  had  not  dealt  fo  with  any 
 nation.  Pfal  cxlvii.  19,  20.  And  it  may  now  be  faid, 
 God  has  given  his  ftatutes  and  judgments  to  us,  and 
 he  hath  not  dealt  fo  by  many  nations.  What  caufe 
 then  have  we  to  praife  God,  ihat  we  are  called  into  a 
 Itate  of  grace  and  peace,  wnile  fo  many  are  left  with- 
 out any   gofpel-call  ? 
 
 (2.)  Multitudes  that  are  outwardly  called,  are  not 
 effectually  called.  The  found  of  the  gofpel  has  reached 
 a  great  part  of  the  world  ;  God  by  his  word  fpeaks  to 
 their  ears :  but  yet  by  his  Spirit,  he  does  not  fpeak  to 
 their  hearts.  The  call  of  the  gofpel,  is  not  made  ef- 
 fedl.ual  unto  their  converfion.  Though  many  are  cal- 
 led, yet  few  are  chofen  and  fele6led  out  of  the  world 
 by  converting  grace.  Matth.  xx.  i(5.  A  fmall  number 
 is  taken,  and  the  far  greateft  part  lefc.  The  fame 
 word  v.^hich  is  preached  to  multitudes^  is  made  eJB'e6lual 
 
 un:o 
 
m  CALLING  the  Gentile  World.  28p 
 
 imro  ochers,  nor  unco  the  mod.  What  caufe  then  have 
 \ou  that  are  effcdually  called,  to  exalt  the  grace  oF 
 God  which  fingles  you  out  from  the  reilthat  are  round 
 about  you  ?  It  may  be,  others  that  are  palled  by  are 
 on  all  outward  accounts  more  confiderable  than  you 
 are.  Thole  that  are  left  uncalled,  may  in  many  refpedl:!? 
 be  far  preferable  to  you.  Men  of  greateffc  parrs  and 
 tllares,  of  the  moft  honourable  and  noble  parentage, 
 may  be  left  uncalled,  while,  you  are  called,  i  Cor.  i. 
 26.  Te  fee  your  callings  brethren^  how  that  not  many  w'ljs 
 men  after  the  fle/h,  not  many  mighty^  not  many  noble  are 
 called.  As  it  was  then,  {o  it  is  ftill.  How  ihould  you 
 then  admire  the  free  love  and  grace  of  God  towards 
 you?  how  fliould  your. lips  break  forth  in  the  praifes 
 of  it  \  and  your  lives  exprefs  a  mod  grateful  fenfe  of 
 it  ?  This  free,  arbitrary  grace  of  God,  of  which  no  rea- 
 fon  in  the  World  can  be  given,  but  his  own  good  plea- 
 sure, may  judly  liil  your  hearts  with  all  aftoniflimenr, 
 and  ravifliing  amazement.  This  is  the  mydery  of 
 God's  grace,  which  you  (liould  be  contemplating,  and 
 cry  our,  Whv  am  I  called,  and  not  another  ?  Why  has 
 Uie  word  of  God  come  home  to  my  foul  with  power, 
 while  others  feel  nothing  of  it  at  all  ?    .  •  ^' 
 
 2.  Confider  the  great  bkjfednefs  of  thofe  that  are  ef^ 
 f equally  called.--- Of  all  men,  they  are  the  mofl  happv  ; 
 yea,  thev  are  ihQ  only  happv  and  bltfT^d  men.  Their 
 great  blcffednefs  is  to  be  feen  in  rhefc  following  thing?, 
 
 I.  I'hofe  that  are  eff:?ctu3llv  called  are  intereded  in 
 the  electing  love  of  God.  Effedlual  calling  is  a  fruit  and  evi- 
 dence of  eternal  eledion.  The  eternal  electing  love 
 of  God  is  the  fpring  of  effeftual  vocation,  ^er.  xxxi.  3. 
 2V^,  I  have  loved  thee  "uoith  an  ever  Lifting  love  ;  therefore 
 with  loving- kindnefs  have  I  dravm  thee.  Whom  God 
 calls^  them  he  d\d  predeflinate.  Rom.  viii.  30.  Tneyare 
 all  called  according  to  his  eternal  purpofcy  f.  28-  So  than 
 he  who  is  elfedlually  called,  is  one  on  whom  ^rod  from 
 all  eternity  fet  his  love.  And  how  happy  is  that  man 
 who  is  the  objeiSi:  of  eleding  love  ? 
 
 V  2.  Thofj 
 
2po^  Success  promifed  to  Christ, 
 
 2.    Thofb   that  are  efFeftually  called,    are  jujiifiedi 
 Rom.  viii.  30.  PFhom  he  called,  them  he  alfo  jujiified,    'Tis 
 their  privilege  to  be  interefted  in  the  glorious  righte- 
 oufnefs  of  Ghrift  ;:  a  righreoufners  by  far  more  excel- 
 lent than  that  of  Adam\  yeaj  than  that  of  holy  angels. 
 This  righteoufnefs  is  made  over  to  every  one  that  is* 
 called.     In  the  gofpel  it  was  offered  to  them,  and  by 
 cfFedlual  calling  they  have  been  enabled  to  accept  of  ir. 
 So  that  now  Ghrifl's  righteoufnefs  is?  imputed  to  them, 
 accounted   to  them,  and  accepted  of  God  for   them. 
 And  being  interefted  in  this  righteoufnefs,  thepe  hnom 
 no  condemnation  to  them.  Rom,,  viii.  i.  They  (hall  never 
 come  into  a  Judgment  of  condemnation,  but  (hall  ap- 
 pear before  God   with  greatefl  fafety.      For  all  their 
 fins  are  forgiven  unto  them,  and  waflied  away  in  the 
 blood  of  Chrift.  Now  all  fuch  pardoned  ones,  are  blef- 
 fed,   Pfal.  xxxii.   i,  2.    Blejfed  is  the  man  vohofe  tranj^ 
 grejjion  is  forgiven,   ^whefe  fin  is  covered :   BIcJJed  is  the 
 many  to  wbo?n  the  Lord  imputeth  not  iniquity. 
 
 3.  Thofe  that  are  efFe6tual]y  called,  have  all  thingr 
 "WOT king  together  for  their  good.  Rom.  viii.  28.  fVe  know 
 that  all  things  work  together  for  good,  to  them  that  love  Gody 
 to  them  that  ar^  called  according  to  his  purpofe.  Let  whac 
 will  befal  them,  God  will  order  and  govern  it  fo^as  that 
 they  fhallihereby  be  gainers.  Nothing  iliallhurt  them, 
 but  every  thing  fhall  advantage  them.  The  mod  wife 
 providence  of  God  will  make  every  accident  and  dif- 
 penfation  fubfervient  unto  their  welfare..  Their  bef^^ 
 good  ihall  aflurcdly  be  furthered^  by  things  which  fecm: 
 moft  contrary  thereunto.  And  how  happy  is  that 
 man,  who  has  the  providence  of  God  continually  at 
 work  on  his  behalf,  to  order  and  difpofe  of  every 
 thing  for  his  everlafling  well-being  ? 
 
 4.  Thofe  that  are  effedtually  called,  fliall  mofl  alTu- 
 redly  be  glorified.  EfFedtual  vocation,  and  glorification, 
 are  infeparably  conjoined.  Rom.  viii.  30.  fVhom  he 
 called,  them  he  jujlificd  ;  and  whom  he  jujtified,  them 
 he  alfo  glorified.  Thofe  whom  God  has  called  into  his 
 ikingdom  cf  grace^,  he  has  called  them  unto  the  king- 
 dom 
 
in  CALLING  the  Gentile  World.  291 
 
 dom  of  glory,  i  Thejf.  ii.  12.  God  hath  called  you  unto  his 
 kingdom  and  glory,  i  Per.  v.  10.  The  God  of  all  grace,  who 
 hath  called  us  unto  bis  eternal  glory  by  Chrifi  Jefus.  They 
 are  called  unto  glory,  and  (hall  afluredly  parcake  of  glory. 
 It  IS  by  faithful  promife  made  over  unto  them  ;  and  no- 
 thing lliall  be  able  to  make  the  pr om'i fa  of  f ten e  effe^. 
 That  God,  who  is  truth  itfelf  and  cannot  lie  ;  that  God 
 who  is  infinite  in  power,  and  can  make  good  his  pro- 
 mifes,  will  mod  certainly  perform  them,  i  TheJf  v,  24, 
 faithful  is  he  that  calleth  yoUy  who  alfo  will  do  it.  They 
 that  hearken  to  the  call  of  Chrift  in  this  world,  {hall 
 at  the  lafl  day  hear  that  call  of  Chrid,  Malth,  xxv, 
 34.  Come,  ye  blefjed  of  my  Father,  inherit  the  kingdom 
 prepared  for  you,  from  the  foundation  of  the  world.  Surely 
 then  they  that  are  effedtuallv  called,  are  blejfed  perfons, 
 here  and  hereafter.  And  if  their  ftate  be  fuch  a  (lace 
 of  greatefl:  happinefs,  they  haVe  then  infinite  reafon 
 to  blefs  and  praife  God,  who  of  his  rich  grace  has 
 called  them  into  fuch  an  eflate.  i  Pet.  iii.  9.  Knowing 
 that  ye  are  thereunto  called,  that  ye  Jhould  inherit  a  blejjing, 
 
 Exh.  2.  fValk  worthy  of  your  calling,  "fhis  is  a  duty 
 frequently  urged  in  fcriprure,  on  thofe  that  are  effeclo- 
 ally  called.  Eph.  iv.  1.  /  befeech  you,  that  ye  ^ould  walk 
 worthy  of  the  vocation  wherewith  ye  are  called,  i  The(n 
 ii.  II,  12.  fVe  charged  every  one  of  you,  that  ye  would 
 walk  worthy  of  God,  who  hath  called  you  unto  bis  kingdom 
 and  glory.  You  (liould  live  as  becomes  rhc^fe  who 
 have  felt  the  effedual  vvbrkiogs  of  God's  holy  Spirit 
 on  your  fouls.  You  (hould  not  walk  unfuitably  to  your 
 calling,  but  in  a  manner  befitting  fo  great  and  glorious 
 a  privilege.---Now,  if  we  confider  the  properties  of 
 this  calling,  we  may  from  thence  be  informed  how  td 
 w^alk  worthy  of  it.     Wherefore, 
 
 I.  It  is  an  holy  calling,  and  therefore  we  fnould 
 live  holily.  It  is  fo  termed,  2  Tim.  i.  9.  ^ho  hath 
 called  us  with  an  holy  calling.  It  is  hojy  in  refpt-ft  of 
 the  author  of  it,  even,  the  holy  God.  J(  he  therefore 
 that  has  called  us  is   holy,  fo  ought   we  to  be  holy  in  all 
 
 V  2  manner 
 
202  Success  promifed  to  Christ, 
 
 manner  of  converfation  and  godlinefs.  i  Pet.  i.  15.--- It  is 
 holy  in  refpc^t  of  the  means  of  ir,  even,  the  holy  word 
 of  God.  And  therefore  our  converfation  fljould  he  as 
 becometh  the  gofpel  of  Chri/fy  by  a  care  of  conformity 
 to  the  holy  commands  thereof.  Phil.  i.  27. ---Ic  is 
 holy  in  refpedt  of  the  end  of  ir.  i  Thejf.  iv.  7.  God 
 bath  called  us  unto  hoHnefs,  And  therefore  it  (hould  be 
 our  great  aim  and  defign,  to  lead  holy  lives.-- -An  holy 
 calling  then  is  to  be  fuited  with  an  holy  walk.  We 
 fhould  walk  in  all  ways  of  holy  obedience  to  God  ,* 
 being  careful  to  fhew  forth  the  vertues  of  hint  who  hath 
 called  us  out  of  darknefs  into  his  marvellous  light,  (i  Pet. 
 ii.  9.)  Holinefs  fhould  be  the  work  and  bufinefs  of 
 our  lives. 
 
 2.  It  is  an  heavenly  calling,  and  therefore  we  ihould 
 lead  heavenly  lives.  Effeftual  calling,  is  ftiled  an  high 
 calling.  Phil.  iii.  14.  For  the  prize  (f  the  high  calling  of 
 God.  It  is  alfo  called  an  ^^^u^w/y  calling.  'Heb.  iii.  i. 
 Holy  brethren,  partakers  of  the  heavenly  calling.- --h  is  an 
 high  and  heavenly  calling  in  refpedl:  of  its  original  ; 
 it  is  from  on  high,  from  heaven,  from  the  molt. high 
 God,  that  dwells  in  heaven. ---It  is  alfo  an  heavenly  cal- 
 ling in  refpe^l  of  its  tendency.  It  leads  to  heaven,  and 
 terminates  there.— -Now  it  being  fuch  an  heavenly 
 calling,  we  fhould  therefore  be  heavenly-minded.  Our 
 thoughts  {liould  dwell  much  on  heaven.  That  fhould 
 be  ihe  fubject  of  our  frequent  mediration.  We  are 
 called  to  glory,  and  therefore  (hould  chink  often  of 
 glory.— Again  our  affections  Ihould  go  out  after  jjeaven. 
 CoL  iii.  1,2.  Seek  thofe  things  which  are  above. '--Set  your 
 affections  on  things  above.  Our  love  (liould  be  fet  upon 
 heavenly  things,  our  delight  be  in  them,  our  defires 
 reach  forth  after  them.  If  we  are  effeiSlually  called, 
 our  treafure  is  in  heaven,  and  our  hearts  accordingly  will 
 be  there.  Matth.  vi.  21.— Again,  our  converfation  fhould 
 be  in  heaven.  Phil.  iii.  20.  We  fnould  hold  much  com- 
 tnunion  with  the  God  of  heaven  ;  and  walk  in  the  way 
 that  leads  to  heaven  ;  Ihould  keep  our  eye  upon  hea- 
 ven, as  the  place  whereunto  we  are  bound  ;  and  fliould 
 
 live 
 
i«  CALLING  the  Gentile  World.  '293 
 
 live  by  faith  in  Jefus  Chrifl  the  Son  of  God,  who  is 
 pafled  into  the  heavens. 
 
 Exh.  *3.  Labour  to  make  your  effedlual  calling  c/^ar 
 2ind  evident  to  your/elves.  All  that  are  efFedlually  called, 
 have  not  an  aflurance  of  their  being  fo.  They  ma\  be, 
 and  often  are,  under  many  doubts  and  fears  about  it  : 
 Yet  they  (houid  not  conreniedlv  abide  in  fuch  a  ftate 
 of  fufpenfe  and  uncertainty.  But  they  ihould  endea- 
 vour after  fatisfying  evidences  of  their  efFc6lual  calling. 
 
 Here  I  fliill  give  fome  Motives^  and  then  fome  Di- 
 reftions.  ' 
 
 Mot.  I.  An  ajjurance  of  our  effectual  calling,  is  what 
 may  be  attained  by  us.  If  it  were  a  thing  unattaina- 
 ble, ic  would  be  labour  in  vain,  to  feek  after  it  :  but 
 it  is  not  fo.  It  is  attainable  by  us.  The  fcriptures  were 
 written  for  this  end,  to  help  to  aflurance.  i  Joh.  v.  13. 
 'Tis  polTible  for  us  from  the  light  of  God's  word,  to 
 come  to  a  certainty  in  this  matter,  if  we  ufe  diligence. 
 And  hence  we  are  dire6ted  and  required  to  givediligencCy 
 to  make  our  calling  Jure.  2  Pet.  i.  10.  This  Ihews,  that 
 in  the  way  of  true  diligence,  we  may  come  to  be  fare 
 of  our  efttrftual  calling.---And  for  this  end,  God  has 
 laid  down  in  his  word  fure  marks  of  efFedual  callings 
 whereby  to  try  ourfelves  whether  we  be  in  fuch  an 
 eftate.  Some  of  thefe  fliall  hereafter  be  mentioned. 
 We  find  alfo  in  fcripture,  that  many  of  God's  fervants 
 have  had  a  certain  knowledge  and  afTurance  of  their 
 being  called  out  of  a  fbate  of  fin  and  darknefs,  into  a 
 ftate  of  grace  and  marvellous  light.  And  this  not  by 
 immediate  extraordinary  revelation,  but  by  rational  evi- 
 dence and  probation,  even  as  others.  I  Joh.  ii.  3.  and  iii. 
 i4.--"From  thefe  things  it  is  plain,  that  chriftians  may 
 come  to  a  well-grounded  aflurance  of  their  efFeftual 
 vocation.  The  commands  to  labour  after  it,  the  ligns 
 given  whereby  to  examine  ourfelves  about  it,  and  the 
 examples  of  fuch  as  have  enjoyed  ir,  do  mani- 
 feflly  (hew,  that  it  may  be  attained  by  us.  This  then 
 ihould  be  an  encouragement  to  us,  to  take  pains  in 
 chls  matter,  forafmuch  as  we  knoi^  that  our  labour  mil 
 
 V  3  1^0- 
 
S94  Sv c CESS  promi/ed  to  Christ, 
 
 net  be  in  vain  in  the  Lord.  Though  it  may  be  a  diffi- 
 cult thing  to  gain  aflurance,  yet  it  is  not  a  thing  im- 
 poflible. 
 
 Mot,  2.  Aflurance  of  our  efFe6lual  calling,  will  be 
 exceeding  beneficial  to  us.  Great  will  be  the  fpiritual 
 Vfe  and  advantage  of  it.     As, 
 
 I.  This  will  make  us  chearfully  to  ferve  God.  Aflu- 
 rance  of  our  being  in  a  good  eftate  has  not  the  leaft 
 tendency  to  make  us  flothful  and  negligent  in  duties 
 of  obedience.  No,  but  it  is  as  oy  1  to  the  wheels, 
 which  makes  them  move  more  readily  in  the  ways  of 
 God's  commandments.  Pfal.  cxix.  32.  /  mil  run  the 
 ivay  of  thy  commandments,  when  thou  fkalt  enlarge  my 
 heart.  The  enlarging  the  heart  with  comfort,  through 
 the  afTurance  of  God's  love  and  favour  in  Chrifl:,  is  a 
 well-fpring  of  free,  forward,  and  chearful  obedience  to 
 God.  To  fuch,  the  commandments  of  God  are  not  grie- 
 vous y  to  fuch  the  yoke  of  Chrijt  is  eajy,  and  his  burden  is 
 light.  In  heaven,  where  there  is  a  full,  unclouded  and 
 perpetual  aflurance  of  the  love  of  God,  with  what  ala- 
 crity and  dtlight  is  the  will  of  God  done  there  !  And 
 in  fome  meafure,  it  is  thus  with  faints  on  earth,  that 
 have  a  fatisfying  perfwafion  of  their  being  in  a  ftate 
 of  grace  and  favour  with  God.  They  delight  to  do  the 
 will  of  God,  and  love  his  fervice,  not  being  willing  td 
 be  free'd  therefrom. 
 
 2.  This  will  adminifler  great  comfort  to  us  under 
 the  moft  grievous  affli£lions.  Let  our  circumflances  be 
 ever  fo  affli6live,  whether  from  the  hand  of  God  or 
 man,  if  we  have  good  ground  to  conclude  that  we  are 
 of  the  number  of  God's  eifeftually  called  ones,  we 
 may  be  abundantly  comforted.  For,  in  that  cafe,  we 
 may  be  fully  affured,  that  aJl  our  affliftions  are  deHgned 
 and  ordered  for  our  befl;  good.  Rom.  viii.  28.  ^e 
 know  that  all  things  work  together  for  good,  to  them  that 
 love  Gody  to  them  who  are  the  called  according  to  his  pur- 
 pf^/e.  W^  know  it,  fays  the  apoille  ,*  not  merely,  we 
 think  or  hope,  but  we  know,  that  all  things  work  to- 
 gether for  good.  *Tis  a  point  of  undoubted  certain- 
 ,         ......  .  ty. 
 
m  CALLING  the  Gentile  World.  2^5 
 
 :ty.  God  intends  good,  the  greareft  good,  to  his  cho- 
 'fen  and  called  ones.  And  therefore  nothing  fhall  be- 
 fall them,  but  what  he  will  make  fubfervienc  to  the 
 accomplidiment  of  his  gracious  defign.  'Tis  not  then 
 a  mecr  pofllble  thing,  nor  only  a  probable  thing,  that 
 their  afflictions  will  terminate  in  their  befl  good  ;  but 
 'tis  a  mod  certain  thing.  And  how  may  this  comfort 
 them,  and  c^ufe  th^m  to  rfjoicey  even  in  tribulation  1 
 
 3.  This  will  enable  us  to  pray  to  God  with  holy 
 iCOfifidence.  U  we  'know  that  we  are  effeftually  called, 
 we  may  be  fure  that  we  are  adopted  into  the  number 
 of  God's  children.  And  if  To,  we  hav^e  the  Spirit  of 
 adoption^  whereby  we^an  cry,  Abba,  father.  Rom.  viii. 
 IS.  We  may  go  to  God,  as  to  a  reconciled  Father 
 in  Chriftjefus,  with  humble  boldnefs,  and  afllirance 
 of  audience,  in  whatever  we  ask  ol  him  that  is  for 
 our  good.  Matth.  vii.  9,  10,  11.  Or  what  man  is  then 
 of  yoUy  whom  if  his  fnn  ask  bread,  will  he  give  him  a 
 ftone  ?  or  if  he  ask  a  jifh,  will  he  give  him  a  ferpent  ? 
 If  ye  then  being  evil,  know  how  to  give  good  gifts  unto 
 your  children,  how  much  more  fhall  your  Father  whidj  fy 
 'in  heaven,  give  good  things  to  them  that  ask  him  ?  No 
 earthly  father,  how  dearly  foever  he  loves  his  child, 
 can  be  fo  willing  and  read^  to  give  good  things  to  him, 
 as  our  heavenly  Father  is  to  give  good  things  to  his 
 children,  that  ask  them  of  him  in  prayer.  They  may 
 therefore  go  boldly  untd  tlye  throne  of  grace,  for  the  oh- 
 •taining  mercy,  and  finding  grace  to  help  in  a  time  of  need. 
 He  that  has  eifedually  called  them,  fo  as  to  enable 
 them  to  comply  with  his  call  to  accept  of  Chrift  for 
 their  Lord  and  Saviour,  will  afTuredly  for  Chri(l*s  fake 
 hear  them,  when  they  call  upon  him  in  prayer. 
 
 4.  This  will  caufe  us  joyfully  to  come  to  the  table  of 
 the  Lord.  If  we  have  good  ground  to  believe  that  we 
 are  effe^ually  called,  we  may  with  chearfulnefs  fit  down 
 with  Chrift  at  his  holy  fupper.  We  are  on  the  next 
 Lord's  day  to  partake  of  that  holy  ordinance,  and  if 
 upon  examination  we  can  find  that  we  are  efFedtually  cal- 
 led, we  may  with  gladnefs  of  heart  come  thereunto. 
 
 V4  We 
 
2g6  Success  promifed  ro  Christ, 
 
 We  may  come  to  ir,  as  a  feajl,  prepararory  to  the  hea- 
 venly banquet,  and  a  pledge  co  aflure  us  of  fittirig 
 down  with  Chrifi  hereafter  in  his  Father  s  kingdom.  -" 
 We  may  come  to  it,  as  a  feal  to  the  covenant  of  gracs^ 
 to  aflure  us  of  all  the  everlafting  mercies  of  that  cove 
 nant.— We  may  come  to  it,  as  an  exhibition  of  the 
 hvs  of  God  and  Chrifl:  to  us,  in  the  pailion  and  death 
 of  Chrifi  for  us  in  particular.  O  with  what  fatisfadlion 
 may  they  eat  of  that  bread  and  drink  of  that  cupy  who 
 are  weH- perfwadcd  of  their  interefl  in  Jefus  ChriR  ! ' 
 
 5.  This  will  take  away  the  terror  of  death.  Such  as 
 are  in  the  dark  and  under  doubts  about  their  effedlual 
 calling,  cannot'  but  be  under  fears  of  death.  They 
 muft  needs  be  afraid  of  dying,  who  know  not  whether 
 death  will  hand  them  over  to  eternal  mifery,  or  to 
 eternal  bleflednefs.  None  but  thofe  that  are  in  fume 
 meafure  fatisfied  of  their  being  efFe6lually  called,  can 
 welcome  that  king  of  terrors.  Such  may  at  the  ap- 
 proach of  death  lift  up  their  beads  with  joy^  as  knowing 
 that  their  full  redemption  from  fin  and  mifery  draws 
 nigh,  Effe6lual  calling  is  infeparably  conjoined  with 
 glorification,  i^owi.  viii.  30.  fFhom  he  calkd,  them  he 
 alfo  glorified.  Such  therefore  as  are  fure  of  their  being 
 efFedually  called,  may  be  fure  of  their  being  finally 
 glorified.  And  therefore  they  may  look  upon  Jea^h, 
 as  that  which  will  be  unto  them  a  pafllage  and  inlet 
 to  eternal  glory.  And  death  under  fuch  a  profpe6}, 
 will  be  no  terror,  but  a  comfort  to  th^m.  Upon  this 
 account^  the  apoftle  Paul  could  chearfully  entertain  the 
 thoughts  of  his:  approaching  diflfolution,  vea,  and  could 
 heartily  defire  it.  Phil.  \.  21,  23.  To  me  to  die,  is  gain. 
 Therefore  he  had  a  defire  to  depart  and  be  with  Chrifi, 
 which  was  far  bet-^er  than  to  live  here.  2  Tim.  iv.  6, 
 7,  8.  For  I  am  now  ready  to  be  offered,  and  the  time  of  niy 
 departure  is  at  hand.  ■  I  have  fought  a  good  fight,  I  have 
 fini/hed  my  coiirfe,  I  have  kept  the  fail h  :  Henceforth  there 
 ts  laid  up  for  .me  a  crown  of  right eoufnefs,  ivhich  the  Lord 
 the  righteous  Judge,  floall  give  unto  me  at  that  day.---- 
 Thus  for  Modves.     Now  for  Dirmicn  in  3  few  words. 
 
 Dirc^. 
 
in 
 
 CALLING  f^e  Gentile  World.  297 
 
 Direct,  i.  Labour  to  abound  in  the  a6ls  and  exercifes 
 of  grace,  I'his  is  given  by  the  apoftle  as  a  rule  to  be  at- 
 tended, for  making  our  calling  fure.  2  Pet.  i.  5,  6,  7,8. 
 Giving  all  diligence,  add  to  your  faith,  vertue  ;  and  te 
 vertuCy  knowledge  ;  and  to  knowledge^  temperance ;  and  to 
 temperance,  patience  ;  and  to  patience,  godlinefs  ;  and  to 
 godlinefsy  brotherly  kindnefs  ;  and  to  brotherly  kindnefs,  cha- 
 rity :  for  if  thffe  things  be  in  you,  and  abnund,  they  make 
 you,  that  ye  be  neither  barren,  nor  unfruitful  in  the  know- 
 ledge of  our  Lord  Jefus  Chrifl.  By  the  exercife  and 
 increafe  of  thefe  graces,  the  goodnefs  of  our  fpiriiual 
 eftate  will  be  made  evident  unto  us.  There  is  no  bet- 
 ter way  for  the  gaining  afTirance,  than  that  of  grow- 
 ing in  grace,  and  abounding  in  the  fruits  of  true  holinefs. 
 Growth  in  grace  makes  way  for  the  evidence  of  grace. 
 If  then  we  would  be  afTured  chriftians,  we  muft  labour 
 to  be  advanced  and  improved  chriftians.  The  greater 
 progrefs  we  make  in  fandlification,  the  clearer  will  our 
 difcerning  of  it  be.  And  that  is  evermore  the  moft 
 unfailing  ailurance,  which  arifes  from  a  fteady  zealous 
 following  after  hoUneJs.  When  it  comes  in  this  way, 
 there  can  be  no  ground  to  flifpedl  the  reafonablenefs 
 of  ir. 
 
 Dired;.  2  Be  much  in  prayer  to  God,  to  clear  up  your 
 e^edtual  calling  to  you.  That  God,  who  has  effcdtu- 
 aliv  called  us,  is  he  alone  that  can  give  us  a  fettled 
 perfwaHon  of  our  being  effc6tually  called.  It  is  by  the 
 Spirit  of  God,  that  we  com.e  to  knoiv  the  things  that  are 
 freely  given  to  us  of  God.  i  Cur.  ii  12.  'Tis  the  holy- 
 Spirit,  ihur  feals  believers  unto  the  day  of  redemption.  Eph. 
 iv.  30.  'Tis  hs  who  teftifies  to  them,  that  they  are  of 
 the  number  of  God's  redeemed  ones,  and  that  they 
 (liall  one  day  partake  of  full  and  eternal  redemption. 
 'Tis  he  that  witneffes  with  oiirfpirits,  that  we  are  the  chil- 
 dren of  God.  Rom.  viii.  16.  If  therefore  we  would  ob- 
 tain the  affurance  of  our  fonfhip,  we  muft  pray  to  God 
 for  his  holy  Spirit  to  be  fent  to  us,  to  make  this  evi- 
 dent to  U5.  The  Spirit'  of  obfignation  and  confolation 
 is  to  be  asked  of  God.  Pfal  li.   12.  Re/lore  unto  vie  the 
 
^8  SvccEss  promifedto  Chkis% 
 
 joy  of  thy  falvatioriy  and  uphold  me  with  thy  free  SpirfL 
 This  we  mu(l  pray  for ;  but  with  fubmilTion  co  ihe  huly 
 pleafure  and  fovereignty  of  God.  For  this  aiTurance 
 is  not  eflencial  to  falvation.  A  man  may  be  in  a  ftate 
 of  grace,  and  have  a  title  to  glory,  though  he  want  af- 
 furance  thereof.  Ifai.  1,  lo.  fVho  is  among  you  that 
 Jeareth  the  Lord,  that  obeyeth  the  voice  of  his  fervant^  that 
 ^alketh  in  darknefs  and  hath  no  light  .?  One  that  truly 
 fears  and  ferves  God,  may  be  in  the  dark  about  his 
 condition,  and  want  comforting  light,  to  evidence  his 
 goodeftate  to  him.  AfTurance  therefore  is  not  to  be 
 3sked  of  God  abfolutely  ;  as  grace  may  be.  Without 
 grace,  we  cannot  glorify  God  nor  be  faved  ,*  this  there- 
 fore may  be  absolutely  prayed  for.  But  we  may  glo- 
 rify God  ^d  be  faved,  though  we  want  affurance:  and 
 therefore,  this  is  only  conditionally  to  be  prayed  for, 
 if  it  (hall  be  bed  for  us  and  mod  for  God's  glory.  Thus 
 ihould  we  wait  on  God  in  prayer,  while  we  are  follow- 
 ing holinefs :  and  inen^  when  it  is  bed  for  us,  he  will 
 grant  affurance  to  i>s. 
 
 DireH.  3.  Examine  vourfelves  hy  the  marks  of  fuch 
 as  are  effe6tually  called.  God  in  his  word  has  laid  down 
 £igx\s  of  fuch  as  are  called  into  a  flate  of  grace  ;  and 
 by  them  we  fhould  try  ourfelyes.  Therefore  felf-ex- 
 amination  is  prefcribed,  as  odc  way,  to  come  to  a 
 certain  knowledge  of  oiir  good  eftate.  2  Cor,  xiii.  5. 
 Examine  yourfelves,  whether  ye  be  in  the  faith  ;  prove  your 
 own  felves.  We  fhould  make  (Iridl  examination,  and 
 bring  ourfelves  upon  a  trial. —-Now  the  marks  by 
 which  we  are  to  try  ourfelves,  are  fuch  as  thefe. 
 
 Mar.  I.  Thofe  that  are  effeftually  called,  have  their 
 hearts  taken  nff  from  this  world,  and  fet  upon  heavenly 
 things.  Thufe  that  are  called  of  God,  are  called 
 to  his  kingdom  and  glory.  *i  Th elT.  ii.  12.  They  are 
 called  to  a  participation  of  the  glory  and  bleffed- 
 nefs  of  heaven.  And  this  call  to  heaven,  when  it  is 
 effe6lual,  does  call  off  their  hearts  from  an  immode- 
 ja'c  love  to  earthly  things,  and  caufes  their  defires  to 
 go  c>u:  principally  after  heavenly  things.     Thus  4bra' 
 
 hafhi 
 
in  cAtLiNG  the  Gentile  World.  599 
 
 bjm,  when  he  was  efFedually  called  of  God,  he  fejour- 
 n:d  in  the  land  of  promife,  as  in  z  jirange  country,  and 
 looked  for  a  city,  even  the  heavenly  city,  ijobich  hath 
 foundations,  whofe  builder  and  maker  is  God.  Heb.  xi.  9, 
 10.  Men  naturally  forfake  God,  the  fountain  of  living 
 waters  ;  and  betake  themfelves  to  broken  cifiernSy  that 
 can  hold  no  water.  Buc  when  the  call  of  God  to  them 
 is  made  efFe6lual,  they  turn  away  from  thefe  broken 
 cifterns,  and  go  back  to  God,  the  fountain  of  Jiving 
 waters. 
 
 Mar.  2.  Thofe  that  are  efFe61ually  called,  delight  not 
 in  thefociety  of  the  ungodly,  but  in  the  communion  of  faints, 
 God's  called  ones,  are  called  out  of  the  world.  J^oh.  xv. 
 19.  I  have  chofen  you  out  of  the  world :  felcded  you  from 
 them,  and  withdrawn  you  from  fociety  with  them,  and 
 from  conformity  to  them.  The  call  of  God  is  that, 
 2  Cor.  vi.  17.  Wherefore  come  out  from  among  them,  and 
 be  ye  feparate^  and  touch  not  the  unclean  thing.  This  call 
 when  made  tffe6lual,  is  readily  complied  with.  One  that 
 is  eiFeftually  called,  forfakes  the  foolifh,  comes  away  from 
 vile  finners,  defiring  to  have  no  intimate  familiarity 
 with  them.  Though  they  were  once  dear  to  him,  yec 
 now  they  are'  a  lothing  to  him.  The  grace  of  God  ia 
 him  will  excite  him  to  pity  them  and  pray  for  them, 
 but  will  not  permit  him  to  have  delightful  fellowfhip  with 
 them,  as  in  times  pad.  He  will  be  a  companion  of 
 them  that  fear  God,  and  keep  his  precepts.  But  as  for 
 evil  doers,  he  will  fay  to  them.  Depart  from  me,  for  I 
 will  keep  the  commandments  of  my  God.    Pfal.  cxix.  63, 
 
 Mar.  3.  They  that  are  efFe£lu ally  called,  are  tdir^/«/ 
 to  walk  with  God  in  ways  of  holy  obedience.  When  it  is 
 the  day  of  God's  power  with  linners,  they  are  made 
 willing.  PJal.  ex.  3.  They  are  made  the  willing  fubjedls 
 of  God,  willing  to  obferve  all  his  commandments  to 
 do  them.  When  the  call  of  Chrifl  to  them  is  made 
 efFe6luaI,  they  cry  out,  as  the  apoftle  Paul  did,  Lord, 
 what  wilt  thou  have  me  to  do  ?  A61.  ix.  6.  His  heart  was 
 made  willing  to  do  whatfoever  Chrifl:  commanded  him. 
 
 The 
 
300  Success  p'omifed'  to  Christ, 
 
 The  pofture  of  a  foul  efFedlually  called,  is  like  Lhar  of 
 Samuel^  2  Sam.  iii.  10.  Speak,  Lord,  for  thy  fervent  hear^ 
 eth.  He  has  an  ear  to  hear  what  God  has  to  fay  unto 
 him.  Thofe  then  that  are  efFe61ually  called,  will  be 
 exceeding  careful  to  forfake  fin,  and  to  follow  after 
 holinefs.  They  will  ceafe'to  do  evil,  and  learn  to  do 
 well.  They  will  (ludy  to  ferve  and  pleafe  God,  by 
 doing  thofe  things  which  are  right  in  his  fight.  When 
 Abraham  was  called  of  God,  he  obeyed  God,  yea,  he 
 readily  obeyed  a  command  of  God  which  greatly 
 crofiR.^d  his  natural  and  lawful  aiFe6tions,  viz.  that  of 
 ofl^ering  up  his  only  fon.  Heb.  xi.  17.  When  he  was 
 tried,  he  offered  upKaac,  his  only  begotten  fon.  He  offered 
 him,  in  his  preparation  for  it,  and  full  purpofe  of  heart, 
 which  was  accounted  and  accepted  of  God  for  the  0QQd: 
 One  that  is  effe6lually  called,  will  be  fludious  to  keep 
 all  God's  commandments,  the  mofl:  difficult,  as  well  as 
 the  more  eafy.— Well  then,  do  we  find  an  heart  in  us, 
 clofing  in  with  the  command  of  God,  as  holy,  jufl  and 
 good  ?  And  are  we  concerned  to  walk  in  all  the  ordi- 
 nances and  commandments  of  the  Lord,  blamclefs  ? 
 Are  we  eifedtually  taught,  to  deny  all  ungodlinefs, 
 and  every  worldly  lufl,  and  to  live  foberly,  righteoufly 
 and  godlily,  in  this  pfefent  world  ?  If  it  be  fo,  this 
 is  an  evidence  that  our  hearts  have  felc  the  power  of 
 divine  grace,  in  turning  them  from  fin  and  fatan,  to 
 ferve  the  living  God. 
 
 DocT.  V.  God  the  Father,  is  the  God  o[  Jefus  Chrifl, 
 The  Father  is  here  fa  called  ;  the  Lord  thy  God.  This 
 )s  fpoken  to  Chrifi,  and  therein  the  Lord,  or  Jehovah,  is 
 faid  to  be  his  God.  Formerly  God  was  efpecially  known 
 to  his  church  under  the  name  of  the  God  of  Abraham, 
 Ifaac  and  Jacob  :  But  now  more  efpecially  under  the 
 name  of  the  God  and  Father  of  our  Lord  Jefus  Chriji  ; 
 which  is  a  mol-e  endearing  title.  And  we  find  this 
 relation  of  God  the  Father  unto  Jefus  Chrifl  frequently 
 mentioned  both  in  the  old  and  new  teftament.  PfaL 
 £]v.  7.  Therefore  God,  thy  God  bath  anointed  thee  with 
 
 the 
 
/w  CALLING  the  Gentile  World.  301 
 
 the  oil  of  ghidnefs,  above  thy  fellows.  This  by  the  apo- 
 (lie  is  applied  to  Chrifl,  as  fpoken  oF  him,  Heb.  i.  9. 
 Thus  again  in  Eph.  i.  3.  Blejfed  be  the  Ood  and  Father 
 of  our  Lord  Jcfus  Chrift.  And  f.  17.  The  God  of  our 
 Lord  Jefiis  Cbriji^  the  Father  of  glory.  So  in  i  Pet.  i.  3. 
 and  2  Cor.  i.  3.  And  we  have  our  Lord  Jefus  Chrift 
 himfelf  acknowledging  (rod  to  be  his  God.  Thus  in 
 the  time  of  his  crucifixion  he  cried  out.  My  God, 
 my  God.  Matth.  xxvii.  46.  And  after  his  refurredlion 
 he  faid  to  many.  Go  to  my  brethren^  and  Jay  to  them, 
 J  afcend  unto  my  Father^  and  your  bather^  and  unto  my 
 God,  and  your  God.  Joh.  xx.  17. — Here  it  may  be 
 enquired, 
 
 Queft.  In  what  refpe^s  is  God  the  Father,  the  God 
 of  Jefus  Chrifb  ? 
 
 Anfw.  I.  He  is  the  God  of  Jefus  Chrifl,  in  refpe6l 
 of  his  creating  the  human  nature  of  Jefus  Chrift. -'-God 
 is  faid  to  be  the  God  of  perfons  or  things,  on  the  ac- 
 count of  his  being  their  creator.  Thus  he  is  the  God 
 of  all  creatures  ;  inafmuch  as  they  are  all  made  and 
 upheld  by  him.  And  therefore  he  is  called  the  God 
 of  heaven.  Gen.  xxiv.  7.  And  the  God  of  the  whole 
 earth.  Ifai.  liv.  5.  He  is  the  God  of  heaven  and  earth, 
 and  all  creatures  therein,  as  he  is  their  maker,  that  has 
 given  being  to  them  all. ---Now,  in  this  refpe6l,  God 
 is  the  God  of  Jefus  Chrift,  inafmuch  as  his  human  na- 
 ture was  created  and  miraculouflv  formed  of  God. 
 Lleb.  X.  5.  A  body  haft  thou  prepared  me.  It  is  Jefus 
 Chrift  who  thus  fpeaks  to  God  his  Father,  and  fays, 
 J  body,  animated  with  a  rational  foul,  haft  thou  prepared 
 me,  made  for  me,  to  affume  into  my  perfon.  As  Jt.*fjs 
 Chrift  therefore  is  man,  fo  God  is  his  maker,  and  in 
 that  refpe6t  his  God. 
 
 Anjw.  2.  God  the  Father  is  the  God  of  Jefus  Chrifl 
 in  refpedt  of  the  covenant  he  made  with  Jefus  Chrift.-- 
 God  is  in  fcripture  called  the  God  of  a  perfon,  in  re- 
 gard of  his  covenant  relation  to  him.  When  God  m^kcs 
 a  covenant  with  any  perfon,  rhcn  he  becomes  his  Gid. 
 Thus  he  is  called  the  Lord  God  of  Shcm,  Gen.  ix.  16. 
 
 and 
 
302  Success  promifed  to  Christ, 
 
 and  is  (aid  to  be  the  GodQf  Abraham,  the  God  of  Ifaac^ 
 and  the  God  of  Jacob.  Exod.  iii.  6.  So  he  was  the  God 
 of  David,  i  Chron.  xxviii.  9.  Jnd  ihou,  Solomon  my 
 fon,  know  thou  the  God  of  thy  Father.  God  was  thus  the 
 God  of  Shem,  Abraham,  Ifaacl  Jacob  and  D.^^'f^,  as  he  was 
 their  covenant-God  ;  the  God  that  had  entred  into 
 covenant  with  them. ---And  in  this  refpeft,  God  the 
 Father  is  the  God  of  Jefus  Chrijl,  as  he  entred  into  co- 
 venant with  him,  even  the  covenant  of  redemption,  from 
 everlafting.  God  the  Father  propounded  his  will  to 
 his  Son  Jefus  Chrifl^  as  to  what  he  v/duld  have  him  to 
 do,  and  what  he  would  do  for  him  ;  and  jefus  Chrift 
 complying  therewith,  fo  a  mutual  agreement  or  compa6l 
 was  made  between  them.  And  on  this  account,  Jefus 
 Chrift  calls  God  the  Father  his  God.  Pfal.  xl  7.  Then 
 /aid  ly  Loy  I  come^  t  delight  to  do  thy  will,  0  viy  God, 
 
 Anfw,  3.  God  the  Father  is  the  God  of  Jefus  Chrid, 
 in  refpe6l  of  his  being  the  blejfednefs  of  Jefus  Chrift,  as  to 
 his  hutnan  nature. --When  God  is  faid  to  be  the  God  of 
 any  perfon,  it  denotes  God's  being  the  happinefs  of 
 that  perfon.  Thofe  to  whom  he  is  a  God,  to  them  he 
 makes  over  himfelf  in  his  all-fufficiency,  to  be  all  to 
 them,  and  to  do  all  for  them,  that  may  make  them" 
 compleatly  bleffed.  Thus  God  faid  to  Abraham^  Gen. 
 xvii.  I.  I  am  God  y^//;2/^/;ry,  or  all-fui5cient,  walk  before 
 tney  and  be  thou  perfe^.  And  hence  they  are  fiid  to  be 
 happy,  whofe  God  is  the  Lord.  Pfil.  cxiiv.  15.  Now-^in 
 this  refpett  God  the  Father  may  be  Ailed  the  God  of 
 Jefus  Chrifl,  inafmuch  as  God  is  the  author  and  matter 
 of  God's  bleflednefs,  as  he  is  man.  All  that  happinefs 
 which  the  human  nature  of  Chrifl:  is  the  fubjeft  of, 
 flows  from  God  the  Father.  Pfal  xlv.  2.  Thou  art  fairer 
 than  the  children  of  men  ;  grace  is  poured  into  thy  lips  ; 
 therefore  God  hath  blejfed  thee  for  ever.  This  is  fpoken 
 of  Jefus  Chrift  as  man,  that  he  is  fairer^  more  holy  and 
 glorious,  than  an)  of  the  children  of  men,  and  that  he 
 is  blejfed  of  God  forever.  His  eternal  bleflednefs  is 
 from  God.  Theref->re  in  his  exal:ed  ftate,  he  is  full 
 of  joy  with  his  Father's  countenance^  or  in  the  full  enjoy- 
 ment of  him.  Act.  ii.  28.  ^  Anfuj. 
 
tti  CALLING  tBv  Gentile  World,  303 
 
 Jhfw.  4.  God  the  Father  is  the  God  of  Jefus  Chrifl^ 
 in  refpe^t  g(  his  ordaining  Chrijl  to  the  office  of  a  mediator. 
 Under  the  law  of  MofeSy  God  is  faid  in  an  efpecial 
 manner,  to  be  the  God  of  the  LevUical  Priejls^  becaufe 
 he  appointed  them  unto  their  office.  Lev.  xxi.  (5. 
 They  fhall  be  holy  unto  their  God,  and  fhall  not  profane  the 
 name  of  their  God.  Thus  God  is  the  God  of  Jefus  Chrift, 
 as  he  called  him  to,  and  accepted  him  in,  the  office  of 
 a  mediator  between  himfelf  and  man.  God  conferred 
 that  office  on  him,  {Beb.  v.  5.)  from  God  he  received 
 all  his  pomr^  (Macth.  xxviii.  18.)  in  the  difcharge  of 
 this  office  he  was  obedient  to  God,  the  fervant  of  God, 
 (Mafth.  xii.  18.)  and  with  regard  to  this  office  he  is 
 called  the  Lord's  Chrifi,  (Luk.  ii.  26.)  and  ^  the  Chriji 
 of  God»  (Luk.  ix.  20.)  And  in  this  refpedl:  he  is  the 
 God  of  Jefus  Chrift  only  and  Jingularly.  For  there  is 
 no  other  mediator  befides  him.  i  Tim.  ii.  5.  For  there 
 i'sone  mediator  between  God  and  man,  the  man  Chrifi  Jefus. 
 
 Application. 
 
 iJs  E.  If  God  the  Father  be  God  of  Jefus  Chrifi,  this 
 may  afford  great  confolation  ro  all  them  that  have  an 
 ifiterefl  in  Jefur  Chriji..  This  relation  of  God  to  Jefus 
 Chrifi,  is  a  ground  and  fuundaticn  of  everlaf^ing  com- 
 fort, to  all  them  that  are  truly  interefted  in  Jefus 
 Chrid.     For-.- 
 
 I.  Jefus  Chrift  will  be  accepted  of  God  in  his  whole- 
 work  of  mediation  for  you.  Ihe  Lord  J-efus  Chrift  is 
 the  believer's  mediator  with  God,  for  them.  And  as 
 their  mediator,  he  has  died  for  their  fins,  and  inter- 
 ceeds  with  God  for  their  eternal  falvation.  Now  be- 
 lievers may  be  confidens  that  he  is  well-pleadng  to 
 God,  and  that  he  will  fucceed,  in  his  death  and  inter- 
 ceffion  for  them-  For  God  the  Father  is  his  God. 
 He  is  his  God,  as  he  appointed  him  to  the  c  ffice  of 
 their  mediator  ;  and  he  is  his  God,  as  le  covenanted 
 with  Jefus  Chrid,  about  the  work  of  their  redemption. 
 Now  God  having  appointed  hitn  to  be  their  mediator, 
 
 and 
 
3^54  Success  promifei  t'3  C tt r i s x, 
 
 and  covenanted  with  him,  that  the  work  of  redemp- 
 tion (liould  profper  in  his  hands,  hence  believers  may 
 be  afTured,  that  Jefus  Chrift  fliall  fpeed  in  this  worfe 
 which  he  has  undertaken  for  them.  There  is  no  ground 
 to  fear,  that  his  God  will  fail  him,  or  break  covenanc 
 witb  him. 
 
 2.  God  is  your  God.  If  you  belong  to  Chrift,  then 
 the  God  of  Jefus  Chrift  is  alfo  your  God.  For  God 
 ■is  the  God  of  Jefus  Chrifl,  and  of  all  his  fpiritual  [qq^. 
 As  loe  firft  covenant  was  made  with  Adam  and  all  his 
 natural  pofterity  ;  fo  the  fecond  covenant  is  made  with 
 jefus  Chrid  and  all  his  fpiritual  ifiae.  In  this  refpeft 
 he  is  the  fecond  Adam.  If  then  we  are  interefled  in 
 Jefus  Chrift,  his  God  is  our  God.  And  this.  Jefus  Chriffc 
 himfelf  declares,  Joh.  xx.  17.  Go  to  my  brethren,  afid 
 fay  unto  thcm^  I  ajcend  to  my  God,  and  your  God.  He  is 
 firlt  his  God,  and  then  our  God,  by  vercue  of  our  uni- 
 on to  him.  Now  if  the  God  of  our  Lord  Jefus  Chrifh 
 be  our  God,  we  have  then  the  higheft  ground  of 
 confolation.  For,  if  the  God  of  Chrill,  be  our  God, 
 then, 
 
 I.  God  is  fully  reconciled  to  us.  If  he  be  our  cove- 
 nant-God, we  are  then  brought  into  a  (late  of  friendfliip 
 with  God.  He  is  perfectly  at  peace  with  us,  not  im- 
 puting our  iniquities  to  uf.  Our  fins  are  the  only  things 
 which  cilufe  a  breach  between  God  and  us,  and  kindle 
 his  anger  and  wrath  againil  us.  Now,  if  God  be  our 
 God,  he  will  forgive  all  our  fins,  and  no  more  be  of- 
 fended at  us,  thali  if  we  had  never  committed  them. 
 Jer.  xxxi.  33,34.  This  poall  be  the  covenant  which  I  mill 
 make  with  the  houfe  of  Ifrael— -/  will  be  their  Goat,  -for 
 I  will  forgive  their  iniquity,  and  1  will  remember  their  fin 
 no  more.  Or  as  the  apoflle  exprefies  this  covenant- 
 blefling,  Heb.  viii.  10,  12.  I  will  be  to  them  a  God,"-for 
 I  will  be  merciful  to  their  unrighteoufnefs,  and  their  fins,  and 
 their  iniquities  will  I  remember  no  mort  Here  are  inti- 
 mated all  forts  of  offences  ,•  unrighteoufnejs,  fins,  ini- 
 quities,-"in  the  plural  number.  Let  their  fins  be  of 
 what  fort  foever,  or  how  many  foever,  God  will  mer-^ 
 
 cifulU' 
 
in 
 
 CALLING  the  Gentile  World.  ^05 
 
 Vrifully  pardon  them  all,  and  never  more  remember  them 
 acrainft  them.  So  that  if  God  be  our  covenant  God,  hfe 
 will  be  to  us  a  fin  pardoning  God.  And  O!  what  a^ground 
 fc)f  confolation  is  this,  to  have  all  our  fins  pardoned  !  He  is 
 a  biflled  man  indeed,  who  is  in  fuch  a  cafe.  Pfai  xxxii.  i^ 
 2 .  Blejfed  IS  the  man,  whofe  tranfgrejjion  is  forgiven^  wbofe 
 fin  is  covered.  Blejfed  is  the  rHan^  to  whom  the  Lord  im- 
 pute ih  not  iniquity. 
 
 2  If  the  God  of  Chrift  be  our  God,  then  God  is  our 
 Father.  If  he  be  our  covenant-God  in  Chrifl:,  then  he  is 
 a  Father  to  us.  2  Cor,  vi.  18.  I  will  be  a  Father  untff 
 you^  and  ye  fhall  be  my  Jons  and  daughters,  Jaitb  the  Lord 
 Ahvgbty,  'Ibis  is  what  our  Lord  Jefu'^  Chrift  teftifies 
 unto  us.  Joh.  XX.  17.  I  afcend  to  my  Father,  and  your 
 Father,  and  to  my  God,  and  your  God.  The  God  and  Fa- 
 ther of  our  Lord  Jefus  Chrift,  is  our  God  and  Farhcr 
 alfo  And  how  great  ground  of  comfort  is  it  to  have 
 the  Father  of  Chrift,  to  be  our  Father  !  If  he  be  our 
 Father,  he  loves  us  with  the  deareft  love.  If  he  be  our 
 F'aiher,  he  will  take  a  moft  tender  care  of  us  :  he  will 
 cxercife  a  watchful  and  gracious  providence  over  us.  Iri 
 a  word,  he  will  do  ail  that  for  us,  which  the  moft  loving 
 Father  would  be  willing  to  do  for  his  dear  children,  and 
 infinitely  more  too.  For  his  good- will  to  us,  and  his  abi- 
 lity to  do  for  us,  do  infinitely  exceed  that  of  any  earchly 
 Father.  He  will  do  for  us  exceeding  abundantly  above 
 all  that  we  are  able  to  ajk  or  think. 
 
 3.  If  the  God  of  Chrift  be  our  God,  he  will  at  the 
 Jaftday  raife  us  in  glory,  A  moft  glorious  refurreffion 
 may  be  expeded  irom  God,  if  he  be  our  God.  The 
 apoftle  gives  us  a  very  large  and  diftindl  account  of  the 
 glorious  condicion,  in  which  the  bodies  of  believers  (liall 
 be  raifed.  i  Cor.  xv.  42,  43,  44,  49.  So  alfo  is  the  rejur 
 region  of  the  dead.  It  is  [own  in  corruption,  it  is  raifed  m 
 incorruption  :  It  is  fown  in  difhonour,  tt  is  raifed  in  glory 
 It  is  fown  in  weaknefs,  it  is  raifed  in  power.  It  is  jowr. 
 a  natural  body,  it  is  raifed  a  fpiritaal  bods. — //  /j^//  bear 
 the  image  of  the   heavenly  Ad^m.     it  ft. ail   be  made  lijce 
 
^o6  Success  promifed  to  Christ, 
 
 unto  his  glorious  body.  Phil.  iii.  2!.  Inconceivable  will 
 the  gbry  and  ble(^cd^e^i^  of  the  rtfurredion  be.  Now 
 iuch  a  refurre^lion  they  may  affuredly  look  for,  who  have 
 God  for  their  God.  x^nd  hence  our  Lord  infers  the  ce;- 
 cainty  of  the  glorious  rcfurreclion  of  Abraham^  Ifaac  SLV\d 
 Jacobs  (rom  his  being  their  covenant  God.  Matth.  xxii. 
 31,  32.  But  as  touching  the  rejurre5lton  of  the  dead^  have 
 ye  not  read  that  which  iscas  fpoken  unto  you  by  God,  faying, 
 I  am  the  Gcd  of  Abraham,  the  God  of  Ifaac,  and  the  God 
 of  Jacob  I  God  is  not  the  God  of  the  dead,  but  gf  the  living. 
 He  is  a  God  in  covenant  wirh  the  whole  man,  the  body 
 as  well  as  the  foul  :  and  therefore  the  body  fliall  not  al- 
 ways be  in  a  dead  and  doleful  eftate,  but  fhall  be  railed 
 to  life  again,  and  to  3  mofl  glorious  and  happy  life, 
 wiiich  fhall  never  have  an  end. 
 
 4.  If  the  God  of  Jefus  Chrifl  be  our  God,  he  will 
 after  the  remrredion  receive  us  into  heaven.  Heaven  is 
 a  mofl  glorious  place.  It  is  the  houfe  of  the  God  of 
 glory.  J  oh.  xiv,  2.  In  rny  Father^  s  houfe  are  many  man  fans , 
 There  God  dwells,  in  a  more  efpecial  manner,  by  his  mofl: 
 glorious  prefence  :  it  is  therefore  called  the  habitation  of 
 his  glory.  Ifai.  Ixiit.  15.  Look  down  fr^m  heaven,  and  be- 
 hold from  the  habitation  of  ihy  glory.  Now  in  ihat  glori- 
 ous place,  thofe  fhall  jive  with  God,  who  have  God  for 
 their  God.  Htb.  xi.  16.  But  now  they  def.re  a  better  coun- 
 try, ihat  is  to  (ay,  an  heavenly  :  wherefore  God  is  not  ofha- 
 rned  to  be  called  their  God  :  for  he  hath  prepared  for  than 
 a  city.  Tht  heavenly  city  and  kingdom  is  prepared  for 
 them,  and  they  iKall  affuredly  at  the  laflday  be  received 
 thereinto.  Matth.  xxv.  34.  Come,  ye  blejfed  of  my  Father, 
 inherit  the  kingdom  prepared  for  you  from  the  foundation  of 
 the  zvorld.  How  full  of  confolation  is  the  forethought  of 
 this  !  And  therefore  when  Chrift  would  admrnifler  abun- 
 dance of  comfort  to  his  difciples,  that  were  greatly  trou- 
 bled in  rpirit,  he  tells  them  of  their  future  reception  into 
 heaven,  which. might  afTwage  their  troubles.  Job.  xiv.  i, 
 2,  3.  Let  not  your  hearts  be  troubled,— In  my  Father^ s  houfe 
 arc  many  nuivjicns. — I  go  to  prepare  a  place  for  you.     And 
 
 if 
 
in  CALLING  the  Gentile  World.  307 
 
 //  I  go  and  prepare  a  place  fcr  you,  I  will  come  again^  and 
 receive  you  unto  myjelf^  that  where  I  am^  there  ye  may 
 be  aljo, 
 
 5.  \^  the  God  of  Jefus  Chrift  be  our  God,  then  he 
 hinifelf  will  be  our  portion  for  ever.  When  God  be- 
 cjumes  our  God,  he  himjelf  becomes  ours.  He  is  ours 
 in  all  his  fubfiftences,  and  in  all  his  elTential  perfedionc. 
 He  is  made  over  to  us  in  his  infinite  all  fufficicDcy .  Thus 
 he  iaid  to  Abraham^  Gen.  xvii.  i.  I  am  the  Almighty  (or 
 all  fufficient  God,)  walk  before  me.,  and  be  thou  perfe^.  And 
 again  he  faid  to  Abraham.,  Gen.  xv.  i.  I  am  thy  /hield 
 and  thy  exceeding  great  reward.  God  himfeif  would  be 
 his  exceeding  great  reward,  his  all  fufficient  portion.  God 
 in  his  covenant,  does  not  content  himfeif  with  making 
 over  created  good  things  to  his  people  ;  but  he  makes 
 over  himfeif,  the  increated  good,  unto  them.  They  fhall 
 not  only  enjoy  the  fociety  ot  angels  in  heaven,  but  they 
 fliall  enjoy  God  himfeif.  He  will  be  eternally  theirs,  in 
 a  way  of  higheft  and  fulleft  pofTcfTion.  All  that  is  ir^ 
 God,  fliall  be  engaged  and  given  to  them,  to  conftitute 
 an  happinefs  for  them.  And  O  I  how  great  is  their 
 blefledncfs,  who  live  upon  God,  the  infinite  fountain  of 
 living  waters  I  God  is  the  fupream  happinefs,  the  felicity 
 of  felicities.  They  that  have  God  theirs,  have  the  true, 
 compleat,  perfect  happinefs  theirs.  -All  confluence  of 
 worldly  enjoyments  cannot  render  us  fo  happy,  as  the  en- 
 joyment of  the  one  infinite  God.  PJal.  cxliv.  15.  Happy 
 ts  the  people  that  is  in  fuch  a  cafe^  i.  e.  fiourifhing  wicrk 
 all  worldly  peace  and  profperity  ;  but  by  way  of  cor- 
 redion  it  is  added.  Tea,  happy  is  that  people  whofe  God  is 
 the  Lord.  This  is  the  befl  felicity.  A  fingle  GOD  is  uf 
 infinitely  more  worth,    than  millions  of  worlds. 
 
 From  thefe  things  then  it  appears,  that  fuch  as  have  an 
 intereft  in  Chrifb  have  great  ground  to  be  comforted^  inaf- 
 much  as  the  God   of  Jefus  Chrift  is  their  God. 
 
 O  then  make  fure  of-an  intereft  in  Chrift  ;  and  thus  his 
 
 God  and  Father,  is  your  God  and  Father  alio.     And  if 
 
 you  accept  of  Chrift  in  all  his  offices,  being  willing  that 
 
 X  2  'as 
 
308  Success  promifed  to  CftRist; 
 
 as  a  Prophet  he  fliould  teach  you  your  duty,  and  as  a 
 Prieft  fhould  atone  for  your  fins,  and  as  a  King  he  fhould 
 rule  and  govern  you,  then  is  Chrift  yours  -,  and  fo  God  the 
 Father  is  yours,  and  will  be  your  portion  for  ever. 
 
 DocT.  VI.  God  is  the  holy  one  of  Ifrael.  So  he  is 
 here  called. — — Two  Propofitions  may  be  fpoken  to 
 diflindtly. 
 
 Prop.  i.  God  is  holy. — The  gods  of  the  heathen,  were 
 impure  deities :  but  the  God  of  Ifrael,  is  the  holy  one. 
 Habb,  i.  12.  O  Lord  my  God,  mine  holy  one.  God  is  a 
 God  of  holinefs.  This  is  one  of  thofe  excellencies  of 
 Godj  in  which  he  is  incomparably  glorious.  E.^od.  xv. 
 it.  ffho  is  like  unto  thee.,  glorious  in  holinefs  ?  He  is  holy 
 foas  none  elfe  is.  i  Sam.  ii.  2.  There  is  none  holy  as  the 
 Lord.  Nay,  in  fome  fenfe  and  refpeds,  there  is  none 
 holy  but  the  Lord.  Rev.  xv.  4.  O  Lord^  thou  only  art 
 holy.     How  he  is  fo  we  may  iee  prefcntly. 
 
 Three  things  may  here  be  enquired  into. 
 
 1.  What  is  meant  by  God's  being  holy  ? 
 
 2.  How  is  God  holy  ? 
 
 3.  ff^herein  do€S  he  appear  to  be  holy  ? 
 Queft.    I.   \Nhzi  IS  meant  by  God's  bt'iDg  holy  ^ 
 Anfw.    I.   It  means  his  being  perfe6lly  feparated  from 
 
 all  ft n.  When  a  perfon  is  undefiled,  having  his  nature 
 purified  from  fin,  and  his  life  exempted  from  fin,  then 
 he  is  holy.  A  feparation  from  fin,  is  one  branch  of 
 holinefs.  Now,  in  this  refped  God  is  holy.  There  is 
 in  God  a  peifed  freedom  from  all  fin.  Deut.  xxxii.  4. 
 A  God  of  truth,  and  without  iniquity. — He  is  light,  and 
 in  him  is  no  darknefs  at  all.  i  Joh.  i.  5.  He  is  purity 
 itfeif;  free  from  all  imaginable  impurity.  There  is  not 
 much  as  a  remote  pofTibility  of  his  either  being,  or  doing, 
 evij.  The  light  admits  of  no  mixture  of  darknefs  with 
 it  ;  nor  can  the  purity  of  God  admit  of  any  mixture 
 of  impurity  with  it.  He  is  a  God  per  fed  ly  finlefs,  and 
 incapable  of  being  in  the  leatl  degree  finful.  Habb,  i.  13. 
 
 Thra 
 
in  CALLING  the  Gentile  World. 
 
 309 
 
 nou  art  of  purer  eyes  tbari  to  heboid  evil^  and  canft  not 
 look  upon  iniquity, 
 
 Jnfw.  2.  It  means  his  being  wholly  devoted  to  bim- 
 felf  and  bis  own  glory,  A  perfon  is  then  holy,  when 
 he  is  dedicated  to  God,  to  his  fervice  and  glory.  When 
 a  man's  heart  is  ki  for  God's  honour,  and  all  hisaflions 
 aredjkredlcd  to  the  glory  of  God,  then  he  is  holy  in  heart 
 and   life. 
 
 Now,  in  this  refpecfl:  God  is  holy.  He  gives  up  him- 
 felf  wholly  unto  himfelf,  making  his  own  glory  his  laft 
 and  chief  end.  Prov.  xvi.  4.  He  bath  made  all  things  for 
 himfelf.  The  good  of  the  creature,  is  not  his  chief  end. 
 That  he  is  concerned  for  their  welfare,  is  in  him  an 
 aft  of  favour,  grace,  and  condefccnfion.  He  has  not 
 liis  being,  for  tbem  ;  but  they  their  beings,  for  bim.  He 
 is  tbeir  ultima,te  end,  and  not  they  bis  laft  end,  Jnaf- 
 much  then  as  God  is  entirely  felf  dedicated,  to  the  doing 
 his  own  will,  and  feeking  his  own  glory,  fohc  is  faid  to 
 be  holy. 
 
 Qatft.  2.  How  is  God  holy  } 
 
 Anfw.  \ .  God  is  eternally  holy.  The  being  of  God 
 is  from  everUfting,  and  fo  from  all  eternity  he  is  holy. 
 As  his  being  is  without  any  beginning,  fo  is  his  holinefs. 
 In  this  refpcd  God  only  is  holy.  All  holy  creatures,  had 
 a  beginning  •,  and  cpnfcquently,  fo  had  their  holinefs. 
 They  began  to  be,  and  tp  be  holy,  in  time.  But  from 
 cverlafting  God  is  holy, 
 
 Jnjw.  2.  God  is  originally  ho\y.  His  holinefs,  is  of 
 himfelf,  and  from  himfelf.  God  is  the  alone  fountain  of 
 his  own  holinefs.  He  derives  it  from  no  other.  This 
 follows  upon  the  former  head.  For  if  God  be  holy  from 
 all  eternity,  there  could  be  none  before  him,  ^o  commu- 
 nicate his  holinefs  to  him. — In  this  refped  alfp  God  only 
 is  holy.  For  the  holinefs  in  creatures  is  not  of  and  from 
 ihemfcrlves.  There  are  holy  angels,  and  holy  men,  but 
 their  holinefs  is  derived  from  another,  even,  from  the 
 holy  God.  'T  was  he  that  made  them  holy,  and  *ns  he 
 that  keeps  them  holy. 
 
 X  J  -^'>. 
 
5IO  Success  promifed  to  Christ, 
 
 Jnfw.  3.  God  is  eJfentiaUy  holy.  The  holinefs  of 
 God,  and  his  eflence  are  the  fame.  His  holinefs  is  not 
 a  diftind  thing  frona  his  nature.  When  therefore  God 
 fwears  by  his  holinefs^  he  fvvears  by  himjelf.  (Ifai.  xlv.  2^. 
 compared  with  Jmos'w,  2.)  Holinefs  is  therefore  foefltn- 
 tial  to  God,  as  that  he  would  ceafe  to  be,  if  he  fhould 
 ceafe  to  be  holy. — In  this  refped  alfo  God  only  is  holy. 
 The  holinefs  in  creatures,  is  not  eflcntial  to  them;  'Tis 
 not  their  nature,  but  a  quality  that  may  be  feparated 
 from  them.  They  may  ceafe  to  be  holy,  and  yet  not 
 ceafe  to  be.  They  may  lofe  their  holinefs,  and  yet  re- 
 rain  their  nature  andeflence.  Thus  the  Jngels,  that  fell, 
 loft  their  holinefs,  but  not  their  beings  •,  they  are  fpiritual 
 beings  ftiil. 
 
 Jn/w..  4.  God  is  infinitely  holy.  There  is  no  meafure 
 of  his  holinefs.  /Tis  without  any  meafure  or  degree. 
 There  is  in  God,  an  infinite  fulnefs  of  holinefs,  a  bound- 
 lefs  ocean  thereof.  So  that  it  is  not  pofTible  for  God  to 
 be  more  holy  than  he  is. — In  this  refped:  alfo  God  only 
 is  holy.  No  creature  has  an  infinity  of  holinefs.  The 
 moft  holy  creatures,  even  holy  angels,  and  glorified  faints, 
 have  only  a  finite  holinefs.  They  are  holy  only  in  a 
 certain  meafure  and  degree.  The  holinefs  in  them,  is 
 but  asadroptothe  ocean,  compared  with  the  holinefs 
 of  God.  Yea,  it  is  as  nothing,  and  lefs  than  nothing, 
 compared  with  that  holinefs  which  is  in  God.  The  hea- 
 vens are  mt  pure  in  bis  fight,  fob.  xv.  15.  Their  purity 
 is  no  purity,  in  companion   with  his. 
 
 Anfw,  5.  God  is  immutably  holy.  There  can  be  no 
 alteration  of  the  holinefs  of  God,  nor  can  there  polTibly 
 be  any  ceflation  of  it.  The  holinefs  of  God  never  alters 
 or  varies  as  to  degrees.  He  is  never  more  holy  than  he 
 was,  nor  can  he  be  lefs  holy  than  he  is.  He  is  ever 
 more  the  fame  in  holinefs.  It  is  no  ways  variable  •,  ic 
 ';!oes  not  increafe,  nor  dccreafe.  But  as  holy  as  he  was 
 from  ctefnity,  ^o  holy  he  ftill  is,  and  ever  will  be  to  all 
 I'rernity.  fVith  him  there  is  no  variablenefs,  nor  fiadoiv  of 
 tiirnlvg.  Jim.  i.   17. —  In  this  refpedt  alfo  God  only  is 
 
 holv. 
 
iff  CALLING  ihe  Gentile  World.  311 
 
 holy.  The  holinefs  of  creatures  is  mutable.  They  may 
 totally  lofe  their  holinefs,  as  the  fallen  angels  have  done. 
 Or  there  may  be  an  increafe  or  dccreafe  of  their  holinef-, 
 as  it  is  in  holy  men  on  earth,  who  may  grow  or  decay 
 in  holinefs.  But  the  holy  God,  is  the  fame  in  holinefs, 
 yefterday,  to  day  and   for  ever. 
 
 Queft.  3.  therein  does  God  appear  to  be  holy  ? 
 
 udnfw.  I.  Inhhword. — The  fcripcures  are  the  word 
 of  God.  x^nd  thefe  fcripcures  are  holy.  So  they  are  cal- 
 led, Rom.  i.  2.  and  2  Tm.  in.  15.  From  a  child  thou  b^/l 
 known  the  holy  Jcriptures.  In  thefe  divine  writings,  the 
 holinefs  of  God  is  moft:  manifeft.     For, 
 
 1.  T\\t  do^hines  0^  the  word  are  holy.  Thefe  claim 
 the  charadlers  of  holy  and  true  ;  which  are  infeparable. 
 Scripture-truths  are  holy  truths,  in  their  nature  and  ten- 
 dency. Gofpel-truth  is  called  the  truth  which  is  after 
 godlinefs.  (Tit.  i.  i.)  The  doflrine  of  God  our  Saviour 
 IS  called  the  do5frine  which  is  according  to  godlinefs.  ( i  Tim. 
 vi.  3.}  It  is  according  to  God,  in  his  holinefs  \  has  the 
 flampof  divine  purity  upon  it.  The  word  of  God,  in  its 
 dodlrinal  parr,  is  very  pure.  (Pfal.  cxix.  140  )  Every 
 word  of  God  is  pure.  Prov.  xx'x.  5.  The  faith  once 
 delivered  to  the  faints  is  called  mofi  holy  faith^  Jude 
 ver.  20. 
 
 2.  The  commands  of  God  arc  holy.  All  fcripture-com- 
 mands  are  molt  holy.  Rom.  vii.  12.  The  commandment 
 is  holy,  ju/l,  and  good.  It  requires  nothing  but  what  is 
 holy.  It  is  the  rule  of  all  holinefs.  And  a  real  confor- 
 mity thereunto,  is  real  holinefs.  He  is  an  holy  man, 
 righteous  before  God,  that  keeps  the  commandments  of 
 God.  Luk.  i.  6.  They  were  both  righteous  before  God, 
 walking  in  all  the  ordinances  and  commandments  of  the 
 Lord.  Bur  they  are  ungodly  men,  who  turn  frcm  the 
 holy  commandment.  2  Pec.  ii.    11. 
 
 3.  The  prohibitions  of  God  are  holy.  God  in  hi$ 
 word  forbids  nothing,  but  wiiat  is  finful  and  unholy. 
 And  his  prohibitions  in  this  cafe  are  mofk  llrift,  forbid- 
 ding  every  fort  of  fin,  and   every  degree  of  fin,  even, 
 
 X  4  the 
 
$iz  Success  promifed  to  Christ, 
 
 the  very  lead.  No  toleration  or  allowance  is  gi^en  to, 
 any  (in  whatfoever.  Though  a  gracious  pardon  be  pro- 
 vided for  fin,  in  the  way  of  faith  and  repentance,  yec 
 no  liberty  is  granted  for  the  comniiflion  of  it.  Nay,  we 
 ^re  bid  to  ahjlain  from  all  appearance  of  evil,    i  Theflu 
 
 V.   22. 
 
 4.  The  promifes  of  God  are  holy.  Pfal.  cv.  42.  He 
 remembred  bis  holy  promife.  The  prooiifes  of  God  are 
 €Kceeding  great  and  precious  \  and  the  defign  of  God  in 
 in  giving  them  is,  that  by  them  we  may  be  made  partakers 
 of  the  divine  nature.  (2  Pet.  i.  4.)  It  is  to  encourage  and 
 win  over  to  the  love  and  pradice  of  holinefs.  This  i§ 
 the  holy  end  of  them,  and  the  hjoly  ufe  that  Ihould  be 
 made  of  them.  ^Cor.  vii.  i.  Having  therefore  tbefe  pro- 
 tnifes,  dearly  beloved^  let  us  clean fe  our f elves  from  all  filthi- 
 nefs  of  flelk  and  fpirit^  perfe5fing  holtnefs  in  the  fear  of 
 Cod.  The  biefied  promifes,  are  annexed  to  the  holy 
 precepts  of  God,  to  excite  perfons  to  an  holy  care  of 
 keeping  them,  and  give  them  to  fee  his  love  to  holy 
 obedience. 
 
 5.  The  ihreatnings  of  God  are  holy.  Divine  threat- 
 rings  are  moft  terrible  and  dreadful,  containing  in  them 
 both  temporal  and  eternal  judgments  :  and  they  are  very 
 fevere,  the  law  denouncing  death  for  the  leaft  fin.  GaL 
 iii.  10.  Curfed  is  be  that  continueth  not  in  all  things  which 
 are  written  in  the  book  of  the  law^  to  do  them.  According 
 to  the  tenor  of  the  law,  the  leaft  fin  of  omifTion  or 
 rommiflTion  expofes  to  the  curfe  of  God.  Now  the  de- 
 fign of  thefe  threatnings,  as  exhibited  in  the  holy  fcrip- 
 fures,  is  to  d(  ter  men  from  fin,  or  to  awaken  them  to 
 repentance  for  fin,  and  excite  them  to  fly  for  refuge  to 
 'whtift,  that  they  may  be  faved  from  their  fins.  This 
 is  the  holy  end  of  God  in  denouncing  them  againfl  fin- 
 ners.  Me  would  have  them,  in  his  threatnings,  to  behold 
 his  holy  hatred  of  fin,  and  diiplealure  at  it,  that  io  they 
 may  be  careful  to  abftain  from  it,  or  to  turn  from  it,  and 
 feck  falvation  by  Chrift,  in  the  way  of  pardon  and  fand.i- 
 iicanoa.— Thus  vvc  ke  that  God>  in  alJ  his  truths,  in  , all 
 
 his 
 
in  CALLING  ibe  Gentile  World.'  313 
 
 his  commands  and  prohibitions,  in  all  his  promifcs  and 
 thrcatnings,  demonftrates  himfclf  to  be  a  moft  holy  God. 
 Thus  much  for  the  firft  Anfwer. 
 
 Jnfw.  2.  God  appears  to  be  holy  in  his  works.  All 
 that  he  does  is  holy.  P/al.  cx\v.  17.  The  Lord  is  righ- 
 teous in  all  his  ways^  and  holy  in  all  his  zvorks.  In  them 
 he  gives  a  dcmonftration  of  his  holinefs.  And  this  he 
 does  more  efpecially  in  thefc  following  things. 
 
 I.  In  h\s  judgments  infiided  ou  fwners.  Sometimes 
 he  brings  amazing  judgments  on  Tinners  in  this  world, 
 for  their  fins.  They  do  not  go  always  unpunifhed,  but 
 are  many  times  punifhed  in  a  moft  remarkable  manner. 
 Thus  the  old  world  were  overthrown  with  a  flood,  and 
 fwept  all  away,  except  eight  perfons  :  and  thus  Sodom 
 and  Gomorrah^  by  fire  from  heaven  were  turned  into 
 afhcs,  and  condemned  with  an  ovrthrow,  being  made 
 examples  to  them  that  after  fhall  Jive  ungodly.  (2  Pet, 
 ii.  5,  6.)  So  Pharaoh  zn6  all  his  hoft  were  drowned  in 
 ^he  red  fea  ;  in  which  judicial  difpenfation  of  God,  he  is 
 celebrited  as  glorious  in  holinefs.  Exod.xv.  10,  11.  Thou 
 didft  blow  with  thy  wind,  and  the  fea  covered  them.,  they 
 fank  as -lead  in  the  mighty  waiters.  IVho  is  like  unto  thee.,  O 
 Lord.,  amongft  the  Gods  ?  who  is  like  to  thee  glorious  in  ho- 
 linefs ? — But  in  a  more  efpecial  manner  does  the  holinefs 
 of  God  appear  in  the  ^/^r;?^:/ damnation  of  finners.  God 
 will  punifh  finners  in  hell,  with  intolerable  and  ^t;^r/^^- 
 ing  deflru^ion.  2  ThefT.  i.  9.  His  wrath  fhall  abide  upon 
 them  forever.  Herein  God  will,  to  all  eternity,  mani- 
 feft  himfelf  to  be  a  moft  holy  and  fin  hating  God. 
 
 2.  In  the  Jufferings  and  death  of  his  Son  Jefus  Chrifl 
 for  fin.  He  was  wounded  for  our  tranfgreffions — The  I^ord 
 laid  on  him  our  iniquities. — //  p leafed  the  Lord  to  bruife  him. 
 (Ifii.  liii.  5,  6,  10.)  He  fufered  for  fins  ..the  juft  for  the 
 tinjufi^  that  he  tnight  bring  us  unto  God.  (i  Per.  iii.  iS.) 
 Chrift  was  made  fin  for  us.  (2  Cor.  v.  21.)  Our  Lord 
 Jrfus  Chrid  voluntarily  fubmitted  to  the  imputation  of 
 the  fins  of  his  cledl:  unto  himfelf:  and  being  thus  char- 
 ged   with   their  guilt,  Gcd  fpared  him  not.,  but  delivered 
 
 him 
 
^3^4  Success  promifed  to  Christ, 
 
 him  up  a  facrlfice  to  vindldive  judice,  and  inflided  on 
 him  the  full  punifhtnenc  due  to  their  fins.  [Rom.  viii. 
 32  J  Though  he  was  God's  own  fon,  perfefliy  innocent 
 in  himfclf,  and  moft  dearly  beloved  of  God,  yet  God  aba- 
 ted him  nothing  of  the  penalty,  which  fin  deferved. 
 Herein  God  gave  the  highefl  and  fulleft  difcovery  of 
 his  being  a  moft  holy  God.  In  nothing  does  God's  ab- 
 horrence of  fin,  and  love  to  holinefs,  more  appear,  than 
 in  this  death  of  his  Son,  to  take  away  Jin,  and  to  reftore 
 holinefs.  The  punifliment  of  the  damned  in  hell,  to  all 
 eternity^  does  not  give  fuch  a  clear  exhibition  of  his  holi- 
 nefs, as  the  temporary  punifhment  of  the  only  begotten 
 Son  of  God,  for  the  fins  of  others  imputed  to  him. 
 
 3.  In  the  converjion^  and  JanBification  of  his  people. 
 He  faves  none  but  in  the  way  of  heart  purifying  faith. 
 Whom  he  juftifies,  them  he  alfo  fan5iifies.  He  makes 
 them  partakers  of  his  holinefs  :  and  without  holinefs 
 no  man  (hall  fee  the  Lord.  Nor  are  any  chofen  to  falva- 
 Hon,  but  through  fan^if cation  of  the  Spirit. — Thus  for 
 the  firft   Propoficion. 
 
 Prop.  2.  God  is  IfraePs  holy  one.  He  is  an  holy 
 one,  and  he  is  the  holy  one  of  IfraeL  By  this  name 
 God  is  often  called  in  the  fcriptures.  Pfal.  Ixxi.  22,  and 
 Ixxviii.  41.  with  many  other  places. — Here  it  may  be 
 enquired, 
 
 ^ejl.  1.  What  is  meant  by  God's  being  the  holy  one 
 of  Jjrael  ? 
 
 Anfw,  I.  That  God  is  related  to  them  only^  by  an  holy 
 covenant.  He  was  the  covenant  God  of  the  people  of 
 Ijrael.  And  therefore  in  a  multitude  of  places  in  the 
 icriptures.  He  is  called  the  God  of  IfraeL  And  he  was 
 fo  their  God,  as  not  to  be  the  Qod  of  any  other  people, 
 but  of  them  alone.  And  therefore  the  Gentile  nations  are 
 faid  to  be  without  the  covenants  of  promife.,  and  without 
 God  in  the  world.  Eph.  ii.  12.  God  was  appropriated  to 
 the  people  of  Ifiael  by  a  federal  relation  to  them.  So 
 that  he  was  the  holy  one  of ///'i^f/,  and  of  no  other  nation 
 
 on 
 
i>;  CALLING  the  Gentile  World.  i^\ 
 
 5  o 
 
 pn  the  earth.  They  were  his  peculiar  people,  who  only 
 could  lay  claim  to  God  as  their  covenant  Go^l.  Veut. 
 yii.  '6.  Thou  art  an  holy  people  unto  the  Lord  thy  God  :  ihe. 
 Lord  thy  God  hath  choftn  thee  to  be  a  Jpecial  people  unto 
 himfelf^  above  all  people  that  are  upon  the  face  cf  the  earfb. 
 So,  Pfal.  cxlvii.  19,  20.  He  fheweth  his  word  unto  Jacob, 
 his  ftatutes  and  judgments  unto  llrael ;  he  hath  not  fo  d^nlt 
 with  any  nation  ;  and  as  for  his  judgments  they  have  not 
 known  them.  Thus  God  was  their  God,  by  a  covenant 
 of  peculiarity,  and  fo  their  holy  one. 
 
 Jfnfw,  2.  That  he  is  xhcn  fan^ifier.  He  is  i\\t  holy 
 one  of  7/r^f/,  as  it  is  He  they  derive  all  their  holinefs  from. 
 Y\\^  being  their  holy  cw^,  intimates  his  being  the  fountain 
 of  ail  holinefs  to  them.  'Tis  he  that  fanclifies  them,  or 
 makes  them  holy  :  and  that,  not  merely  by  morzl  fwa/iony 
 or  ufing  arj^uments  with  them  to  perfwade  them  to  be 
 holy  ;  but  alfo  by  real  operation,  working  holinefs  in 
 them.  God  is  the  author  of  fandlification,  the  giver  of 
 all  ran(5\ifying  grace.  Joh.  xv'n.  17.  San5ftfy  them  through 
 thy  truth.  Exod.  xxxi.  13.  1  am  the  Lord  that  dothfanctify 
 you.  And  this  not  only  by  a  federal  fandlification,  but 
 alfo  by  a  real  fanffification.  'Tis  He  that  purifies  his 
 people  from  their  filthinefs,  and  that  beautifies  them  with 
 all  holy  graces.  E'zek.  xxxvi.  25,  26,  27.  nen  will  I 
 Jpr  inkle  clean  water  upon  you,  and  ye  fhall  be  clean  :  from 
 all  your  fitthinejs,  and  from  all  your  idols  will  I  cleanfe 
 you.  A  new  heart  alfo  will  I  give  you,  and  a  new  fpirit 
 will  I  put  within  you ^  and  I  will  take  away  the  flony  heart 
 cut  of  your  fl^fh,  and  I  will  give  you  an  heart  of  fiefl:). 
 And  I  will  put  my  fpirit  within  you,  and  caufe  you  to  walk 
 in  my  ftatutes,  and  ye  fhall  keep  my  judgments,  and  do  them.. 
 He  that  made  the  firft  man  holy,  makes  every  man  holy, 
 that  is  fo.  When  the  apoftle  fays,  in  Jam  i.  17.  Ever\- 
 good  gift.,  and  every  per f eh  gift  is  from  above,  and  comet h 
 down  from  the  father  of  lights,  undoubtedly  fan<5lifyir.g 
 grace  is  included  therein,  as  one  of  ihok  good  gifts.  In 
 truth,  holinefs  is  every  way  irom  God.  'Tis  he  that 
 choofes  men   unto  holinefs.     Eph.  i.  4.    According  as  he 
 
 bath 
 
3 15  Success  promifed  to  Christ, 
 
 hatb  chofen  us  in  bim^  before  the  foundation  of  the  world^ 
 thai  we  fhould  be  holy. — 'Tis  he  that  grants  to  any  the 
 ;w^^«j  of  holinefs.  Pfal.  cxlvii.  19,  20.  He  fhewetb  bis 
 word  unto  Jacob,  bis  ftatutes  and  judgments  unto  Ifrael.-*- 
 *  Tis  he  that  makes  the  means  effectual  unto  fandification. 
 A^.  xi.  21.  ne  hand  of  the  Lord  was  with  them,  and  a 
 great  number  believed  and  turned  to  the  Lord. — 'Tis  he  that 
 maintains  and  preferves  the  work  of  fandification  in  men 
 to  thff  end.  Phil.  i.  6.  He  that  bath  begun  a  good  work  in 
 you,  will  perform  it  until  the  day  of  Jefus  Chrifl. — 'Tis  he 
 that  increafes  and  carries  on  the  work  of  fandlification 
 to  greater  degrees,  i  Thejf.  i.  3.  The  Lord  make  you  to 
 increafe  and  abound  in  love  one  towards  another. — 'Tis  he 
 that  will  perfect  the  work  of  fanftification,  and  lay  on  the 
 top- (lone  thereof.  Eph.v.ij.  That  be  might  prefent  it  to 
 himfelf,  a  glorious  church,  not  having  /pot  or  wrinkle,  or 
 any  fuch  thing  -,  but  that  it  Jhould  be  holy  and  without 
 blemifh. — We  fee  then,  that  God  is  the  fandifier  of  his 
 people,  from  firft  to  laft.  And  in  this  refped  he  is  tha 
 holy  one  of  Ifrael. 
 
 Application, 
 
 Use  I.  We  hence  fee,  that  Jin  is  exceeding  hateful  :a 
 God.  He  is  a  God  fo  holy,  that  he  cannot  but  hate  all 
 iniquity.  {Habb.  i.  13  )  Sin  is  dirediy  contrary  to  his  holy 
 nature  and  will  ;  and  therefore  cannot  but  be  an  abomi- 
 nation to  God. — Hov/  fhould  this  humble  us  for  the 
 fins  we  have  been  guilty  of  I  How  fhould  it  awaken  us 
 unto  deep  repentance  for  our  many  fin?;,  v^hich  have  btren 
 jo  odious  to  the  mod  holy  God  I  We  fhould  mourn 
 bitterly,  for  that  we  have  fo  often  committed  that  hareful 
 thing,  fm.  And  for  the  future,  we  fhould  (ludiouQy  a- 
 void  fin,  which  is  {o  cff^rnilve  and  deteftable  to  an  ho!y 
 God.  This,  God  ufc^s  as  an  argument  with  us  to  aailain 
 •rom  fin.  Jer.  xliv.  4.  Oh  do  not  this  abominable  things 
 %vhick  I  bate.  Becaufe  fin  is  an  abhorrence  to  him,  we 
 i^ioLiid  watch  sgainft  it.     For  if  we  do  not,  v/e  aifo  on 
 
 the 
 
in  CALLING   the  Gentile  World.  317 
 
 the  account  of  fin  Ihail  be  the  abhorred  of  the  Lord  ; 
 than  which  nothing  more  terrible  can  be  imagined. 
 Pfal,  xi.  5,  6.  The  wicked^  his  foul  hateth  -,  upon  them  be 
 jhall  rain  [nares,  fire  and  brimjlone,  and  an  horrible  tern- 
 peft.  This  Jhall  be  the  portion  of  their  cup  \  and  that  for 
 ever  and  ever. 
 
 Use,  2.  We  hence  learn  how  we  are  to  draw  nigh  to 
 God  at  all  tinnes,  even,  in  an  holy  manner.  He  is  an  ho- 
 ly God,  and  therefore  will  be  approached  in  an  holy  way. 
 He  looks  to  be  fan^iified  in  all  them  that  come  nigh  unto 
 him.  CLev.  x.  3.)  Holinefs  becometh  his  houfe  forever. 
 (Pfal.  xciii.  5.)  It  is  therefore  required  of  us,  that  v/e 
 draw  near  to  God  with  a  true  hearty  having  our  hearts  fprin- 
 kled  from  an  evil  conference ^  and  our  bodies  wa/hed  with 
 pure  water ^  (Heb.  x.  22.)  i.  e.  being  inwardly,  and  out- 
 wardly pure  •,  having  our  hearts  freed  from  vicious  habits, 
 and  our  converTation  free  from  allowed  fins.  When- 
 ever we  come  to  worfhip  God,  we  fhould  bring  with  us 
 a  holy  frame  of  heart,  and  do  all  after  an  holy  manner. 
 For,  nothing  done  by  us  in  the  way  of  worfhip,  though 
 FCver  fo  fpeciou?,  will  be  well-pleafing  to  him,  unlefs  it 
 be  attended  with  real  holinefs. — In  particular  therefore 
 when  we  come  to  the  holy  table  of  the  Lord  [as  wc  may 
 do  the  next  Lord's  day,]  let  us  fee  to  it  that  we  wait  on 
 God  therein  after  an  holy  manner.  Our  waidiip  muft 
 be  fuch  as  becomes  a  pure  and  holy  God.  And  wliac 
 worfhip  is  fo,  we  are  told  in  Joh.  iv.  24.  God  is  a  Spirit, 
 and  they  that  worfhip  him,  muft  worfhip  him  in  Jpirit  ami 
 in  truth.  God  muft  be  worfhipped  with  our  Jpirits,  or 
 fouls -jand  not  merely  with  our  bodie?.  The  fpirit  muff  he 
 engaged  in  al'  our  religious  worfliip.  And  there  mud  be 
 truth,  or  finceiity  of  heart,  in  our  worfliip.  All  forma- 
 lity and  hypocrify  in  divine  worfhip  are  to  be  abhorred  by 
 us,  and  far  from  us.  We  are  to  be  fincere  in  all  our  aims 
 in  the  duties  of  vvorfliip,  really  giving  God  the  glory  of 
 being  the  objed  of  our  inward  reverence,  depcndar.ce, 
 hope,  and  Jove  •,  and  fo  the  glory  of  his  holinefs;. 
 
 Use 
 
'3'ii>  Success  proniifed  to  Christ, 
 
 Use  g.  This  gives  us  occafion  to  admire  God  in  lii^ 
 Aifpenfations  towards  men.  When  we  confider  God  as 
 \the  holy  one  of  Ifrael]  one  that  is  fuch  an  holy  Lord  God; 
 ic  is  rliatttr  «[  great  admiration, 
 
 !.  TVi^x  he  Ihould  exercife  fuch  patience  towards//?- 
 ners^  ^^  he  does.  The  infinitely  holy  God  is  of  purer  eyes 
 rhan  to  behold  evil,  and  he  cannot  look  upon  fin,  but  with 
 ucmod  deteftaiion  of  it  ;  fin  is  truejy  infinitely  hateful  to 
 God  :  it  is  that  abominable  things  which  his  foul  hates. 
 And  yet  though  it  be  fuch  an  offence  to  the  eyes  of  his 
 holinefs,  how  does  he  bear  with  the  committers  of  it  f 
 Multitudes  do  fin  againfl:  him  day  after  day.  They  pro- 
 ceed  from  evil  to  evil.  Their  fins  are  exceedingly  multi- 
 p!icd,  and  exceedingly  aggravated.  The  Lord  however 
 rxercifes  riches  of  goodnefs^  forbearance  and  long  fi-^ffcrivg 
 towards  them  Rom.  ii.  4.  He  fees  their  wickedncls^  and 
 abhors  them  ;  and  yet  finites  them  not,  of  a  long  time. 
 Who  could  think  that  fuch  holinefs^  and  fuch  patience, 
 could  dvv^ell  logetiier  in  God,  if  his  word  and  providence 
 had  not  given  us  full  proof  o\  it  1  How  is  the  patience  or 
 God  to  be  adored  by  us  I  And  if  we  would  fee  God  glorious 
 in  his  patience,  let  us  look  upon  him  as  glorious  in  bili- 
 nefs.  Infinite  holiriels  puts  a  luftre  upon  divine  forbear- 
 ance, and  renders  ic  marvellous  in  cur  eyes.  , 
 
 2.  TliLit  God  i]v:-)u!d  admit  finful  men  to  fuch  intl- 
 ii.acc  communion  wtib  binifelf,  as  he  does.  Though  God 
 be  moll  holy,  and  we  are  moft  unholy,  yet  we  may  draw 
 nigii  to  him.  He  allows  us  to  come  into  his  prefence, 
 and  to  converfe  with  him  in  the  moft  familiar  manner. 
 We  may  fpeak  to  him,  even  as  a  man  fpeaketh  to  his  friend. 
 We  may  ule  humble  boldnefs^'m  our  prayers  to  him.  W^e 
 may  fit  down  with  him  at  the  holy  fupper  of  the  Lord, 
 and  partake  of  the  neareft  feilowfhip  with  him.  All  this 
 wc  may  do,  though  he  be  fpotlefly  holy,  and  we  are 
 greatly  polluted  with  fin.  O  what  a  wonder  of  grace 
 and  condefcenfion  is  this  !  The  moft  holy  God  humbles 
 liimCelf  10  convcrfe  with  the  pure  and  holy  Angels  o^ht^- 
 Yt.n.  Pfal.  cxiii.  6.  fVho   humhlctb  himfelf  to  behold  the 
 
 things 
 
in  CALLING   ihe  Gentile  World.  oi6 
 
 things  that  are  in  heaven.  How  then  does  God  conde- 
 fcend,  in  converfing  with  us  linful  creatures  here  on  his 
 footrtool  ?  How  fhouid  we  admire  and  adore  the  Lord 
 on  this  account,  whenever  we  are  called  to  improve  this 
 liberty  of  accefs  into  his  holy  pre  fence  !  When  Abraham 
 was  engaging  in  prayer  to  this  holy  God,  he  fays  {Gen. 
 Xviii.  27  J  Behold.,  I  that  am  hut  dufi  andajhes.,  have  taken 
 upon  me  to  fpeak  unto  God  !  When  he  confidered  only 
 that  natural  diftance  there  was  between  the  great  God, 
 and  him  a  poor  frail  creature,  he  wonders,  that  he  may 
 take  fo  much  upon  him  as  to  fpeak  to  God  in  prayer. 
 How  much  more  may  we  be  filled  with  admiration 
 lierear,  when  we  confider  that  moral  diftance  there  is 
 l)ttween  God  and  us,  as  he  is  an  holy  God,  and  we  are 
 finners  !  O  let  our  hearts  be  deeply  afirded  herewith,  and 
 let  us  magnify  God  for  this  wonderful  grace.  Particu- 
 larly, thus  let  us  do  at  the  holy  "Table  of  the  Lord,  where 
 we  have  exhibited  to  us  t\\t  way  whereby  we  come  to 
 communion  with  this  holy  God,  notwithftanding  our 
 great  finfulnefs.  Here  we  lee  Jefus  Chrift  fufFering  and 
 dying,  to  bring  us  to  God,  to  reconcile  us  to  Him,  by  fa- 
 tisfying  for  our  fins,  fo  that  they  (hall  be  no  hindrance 
 to  our  enjoying  fellowlhip  with  him.  This  is  the  new 
 and  living  way.,  by  which  we  have  an  entrance  granted 
 to  us  into  the  gracious  prefence  of  God,  and  draw  near  to 
 him  with  full  afTurance  of  faith.  ^Tis  by  and  througli 
 Chrift,  that  God  and  we  come  together.  Were  it  not  lor 
 Jefus  Chrift,  all  communion  with  God  would  be  cut  oft'. 
 We  could  not  endure  his  prefence,  who  is  fo  holy  -,  nor 
 could  he  endure  the  fight  of  us,  who  are  fo  finful.  O 
 adore  the  grace  of  God,  which  has  provided  fuch  a  way 
 for  the  reftoring  us  to  his  favour  and  fellowlhip  ! 
 
 Use  4.  This  affords  ground  of  comfort  to  all  holy  per- 
 fons.  Inafmuch  as  God  is  the  holy  one,  it  admif.ifttrs 
 matter  of  confolation  to  all  that  are  truly  holy.     For, 
 
 I.  The  holy  God  loves  them  that  arc  holy.  They  are 
 the  objcdts  of  his  peculiar  love  and  favour.  Pja!.  c'xvi.  K. 
 
^20  .Success  pro'mife'd  io  Christ  ^ 
 
 ne  Lord  loveth  the  righteous.  The  fainrs  are  the  ex- 
 cellent^ in  whom  is  a!}  his  dcjjghr.  They  are  the  per  ions 
 in  whom  alone  he  takes  complacency.  Holy  perfons  are 
 like  the  holy  God,  they  are  the  living  images  of  God  ;and 
 therefore  he  cannot  but  have  a  dear  love  for  them.  He 
 Joves  them  with  a  mod  fpecial  and  tender  iove,  as  they  are 
 united  to  Chrift,  his  dear  Son.  And  O  !  what  a  comforting 
 confideration  is  it,  to  think  that  the  great  God  ha?;  a  molt 
 dear  affedion  for  us  !  This  our  Lord  mentions  as  a  ground 
 of  abundant  confolation.  Job.  xiv.  21.  He  that  hath  my 
 commandments,  and  keepetb  them,  he  it  is  that  loveth  me  •, 
 and  he  that  loveth  me  JJmU  be  loved  of  my  Father,  and  I 
 will  love  him.  To  have  the  love  of  God  the  F'ather,  and 
 of  God  the  Son  Jcfus  Chrift,  is  a  foundation  of  everlaft- 
 ing  comfort.  It  God  love  u?,  it  matters  nor,  whether 
 €thers  love  us,  or  hate  uf.  If  God  love  us,  it  cannot  g® 
 ///  with  UF,  but  it  muft  needs  be  well  with  us,  and  that 
 for  ever.  For  his  love  is  unchangeable,  and  will  conti- 
 nue to  all  eternity. 
 
 2.  The  holy  God  will  maintain  communion  mth  them 
 that  are  holy.  He  holds  up  a  gracious  intercourfe  with 
 the  holy,  and  with  none  but  them,  i  Job,  i.  6,  y.  If 
 we  fay  that  we  have  fellow/hip  with  him,  and  walk  in 
 darknefs,  we  lie  and  do  not  the  truth  :  but  if  we  walk  in  the 
 l^^bt,  as  he  is  in  the  light,  then  have  we  jellowfhip  one 
 with  another.  God  draws  near  to  them  in  his  ordinances 
 and  providences,  and  communicates  fuch  favours  to 
 them,  ashe  does  not  to  any  other.  As  for  unholy  perfons, 
 God  knows  them  afar  off,  they  are  without  God  in  the 
 world,  without  an  intereft  in  him,  without  communioa 
 with  him.  But  thofe  that  are  holy^  their  life  is  a  walk 
 with  God,  and  acourfe  of  gracious  communion  with  God. 
 And  O  1  what  a  privilege  and  favour  is  this  !  No  fellow- 
 fhip  is  fo  fweet  and  refrelhing,  as  fellowfhip  with  the 
 bleffed  God.  This  is  the  comfort  of  the  prefent  life. 
 This  is  the  beginning  of  heaven  upon  earth. 
 
 3.  The  holy  God  will  receive  them  to  heaven  that  are 
 holy.    That  holy  place,  is  prepared  of  God  for  them  that 
 
 arc 
 
in  CALLING  the  Gentile  World.  321 
 
 nre  holy,  h  is  the  inheritance  of  the  faints.  Col.  i.  12. 
 No  unholy  perfun  {"hall  ever  enter  into  t!ie  holy  hea- 
 ven. Rev.  xxi.  27.  There  JJjall  in  no  wife  enter  into  it 
 any  thirig  that  defileth.  And  'without  hoUnefs  no  man  floall 
 fee  the  Lord,  or  enjoy  God  in  heaven.  Heb.  xiv.  12. 
 Bill  as  fur  them  that  are  really  holy,  God  will  make 
 them  happy  for  ever  in  the  vifion  and  fruition  of  him- 
 ftrlf.  Matth.  V.  8.  Bleffed  axe  the  pure  in  heart  ;  for  they 
 [hall  Jee  God.  Such  as  have  pure  hearts  and  clean  bands, 
 Ihall  dwell  in  the  heavenly  Sion.  Pfal.  xxiv.  3,  4.  God 
 will  ere  long  take  them  up  into  that  blelTed  world,  and 
 there  fiiiill  they  make  their  abode  v/ith  God  for  ever.- 
 And  O  !  what  a  comfort  is  it,  w  think,  that  within  a 
 little  while  we  fliall  leave  this  v/orld  of  fin  and  forrow, 
 and  go  to  that  place  of  holinefs  and  happinefs  ! 
 
 Use  5.  Is  God  the  holy  one  of  Ifraell  This  then 
 calls  upon  the  people  of  God  to  be  an  holy  people. 
 The  Jjrasl  of  God,  ihould  labour  to  be  conformed  to 
 him  who  is  their  holy  one.  Lev.  xi.  44.  For  I  am  the 
 Lord  your  God  :  ye  floall  therefore  fandlify  yourfelves,  and 
 Y  [hall  be  holy  ;  for  I  am  bdy.  Whether  we  confider 
 ourfelves  as  profelTc^d  chridians,  or  as  real  chriftians, 
 there  are  the  ftronged:  obligitions  upon  us  to  be  holy, 
 lince  the  Lord  cur  God  is  holy. 
 
 1.  Holinefs  is  ihQ  true  glory  of  a  chrijTian  man.  Indeed 
 holinefs  is  the  glory  of  God.  Exod.  xv.  12.  Glorious  in 
 holinefs.  And  it  is  the  glory  of  the  church  of  (rod. 
 Eph.  V.  16,  7.  A  glorious  church,  holy  and  without  blemifb. 
 And  it  mufl:  needs  be  the  glory  of  a  chriftianLo  be  hujy, 
 becaufe  this  is  to  be  God  like.  The  true  glory  of  mm  con- 
 fids  not  in  wealth,  parentage,  high  offices,  inreHev-lu  d 
 accomplifhments,  or  the  like  ;  but  in  real  holinefs. 
 On  this  account  the  fjints  are  CdiWtd  the  excellent  in  the 
 earth.  Pfal.  xvi.  3.  If  then  chrifiians  would  be  truly 
 honourable,  they  muft  be  really  holy.  This  will  put 
 an  incomparable  beauty  and  lufire  upon  them. 
 
 2.  Holinefs  is  the  glory  of  a  chriftian  prffejjlm.  Pro- 
 feffion  of  chriflianiry,  without  holinefs,  has  no  corneli- 
 
 V  nefs 
 
322  Success  prom'^fed  f o  C h r i s t, 
 
 nefs  in  it.  'Trs  holinefs,  which  recommends  the  pro- 
 feflion  of  religion,  and  fers  it  off  in  the  e^es  of  men. 
 The  unholinefs  of  profeffjrs,  dilhonours  the  religion 
 iheVx  profefs.  Ic  caufes  men  to  /peak  evil  of  the  ivays 
 of  God.  2  Per.  ii.  2.  But  a  good  and  holy  converfauon, 
 Jtcps  the  mouths  of  gainfayers.  1  Per.  ii.  15.  The  gofpel 
 thereby  is  adorned.  Tic.  ii.  10.  The  credit  of  religion 
 iTiUch  depends  upon  the  holinefs  of  its  profeffurs.  If 
 then  men  would  honour  the  truths  and  ways  of  God, 
 they  muft  follow  holinefs. 
 
 3.  Holinefs  glorifies  God.  Nothing  honours  God, 
 bur  holinefs.  Ail  the  glory  that  God  has  in  this  world, 
 is  from  the  holy  converfations  of  his  people.  Job.  xv. 
 8.  Herein  is  my  Father  glorified,  that  ye  bear  much  fruit. 
 The  fruit  of  holy  obedience,  brings  glory  to  (iod. 
 Phil  i.  II.  Being  filled  'xith  the  fruits  of  righteoufnefsy 
 which  are  by  Jsfus  Chrift  unto  the  prai/e  and  glory  of  God. 
 As  fin  difhonours  God,  fo  holinefs  does  honour  God. 
 For  this  gives  a  tejlimony  to  the  glorious  excellencies  of 
 God  ;  that  he  is  mofl:  wojrthy  to  be  ferved  and  obe}ed 
 by  his  creatures,  as  their  fupream  Lord  and  hfr  end. 
 The  glory  of  God  then  does  lav  chriftians  under  an 
 obligation  to  live  holily.  If  they  do  not  lead  holy  lives, 
 God  will  lofe  all  glory  from  them.  And  the\  (hould  ra- 
 rher  fuffer  the  lofs  of  all  things,  than  that  God  Ihouid 
 fufFeranv  lofs  of  glory.  Nothing  (hould  be  ^o  dear  to 
 them  as  God's  glory. 
 
 4.  Holinefs  is  the  great  defign  f^f  God  in  all  his  decrees 
 and  dif pen  fat  ions  refpecting  tnem.  We  may  take  a 
 view  of  this  in  the  following  inll:ances. 
 
 I.  This  is  the  great  defign  of  God  in  their  eternal 
 ek^ion.  All  true  chridianS,  are  the  elecl  of  God.  And 
 holinefs  is  what  God  has  chofen  them  unto.  Eph.  i.  4. 
 According  as  he  hath  chofen  us  in  him,  before  the  foundation  of 
 the  ^orld,  that  we  fhould  he  holy^  and  without  blame  before 
 him  in  love.  So,  i  Pet.  i.  2.  EleS^  according  to  the  fore- 
 knowledge of  God  the  Father,  through  fandiification  of  the 
 Spirit,  unto  obedience,  God  has  chofen  chem  unto  falva- 
 xion  as  the  end^  and  uPiCo  hoiioefs  as  a  means  leading 
 
 to 
 
in 
 
 CALLING  the  Genrile  World. 
 
 323 
 
 ro  rhac  end.  2  TheJjT.  ii.  13.  God  hath  from  the  beginning 
 ■  chf'fcn  you  to  Jahation^  through  fanclification  rf  the  Spirit. 
 if  cnerefore  vvc  woald  make  it  evidenc  to  ourfelves,  chat 
 we  belong  to  the  e!e6lion  of  grace,  we  muft  labour  to 
 fall  in  with  the  dtfign  of  ir,  by  following  afier  holi- 
 nefs. 
 
 2.  This  is  the  defign  of  God  in  their  rcdempuon  by 
 Jefus  Chrifl.  Our  Lord  Jefus  Chrift  died  for  us,  that 
 we  might  be  holy.  He  not  only  died  to  remove  the 
 guile  of  fin,  but  alfo  to  take  awav  the  dominion  of  fin, 
 and  to  reftore  us  to  holmef?.  Tit.  ii.  14..  HHjo  gave 
 bimjelf  for  us,  that  he  might  redeem  us  from  all  iniquity, 
 and  purify  unto  himfelf  a  peculiar  people^  zealous  of  good 
 works.  The  hohnefs  of  the  redeemed,  was  a  maia 
 thing  in  the  eve  of  the  Redeemer.  Epb.  v.  25,26.  Chriji 
 loiied  the  church,  and  gave  hlwfelf  for  it,  that  he  might 
 fanctfy  and  clearfe  it,  with  the  wafbing  of  water,  by  the 
 word.  Chrift  did  not  redeem  his  people,  that  they  might 
 live  as  they  lift,  but  that  they  mig*ht  live  to  God 
 in  holineff.  Luk.  i.  74,  75.  That  being  delivered 
 oiit  of  the  hands  of  our  enemies^  we  might  ferve  him,  with- 
 out fear,  in  hoUnefs  and  righteovfnefs  before  him  all  the  days 
 of  our  life.  Oar  redemption  therefore  calls  us,  and 
 binds  us,  unto  a  following  after  holinefs,  to  the  glory 
 of  God  our  Redeemer,  i  Cor.  vi.  19,  20.  I'e  are  jv^ 
 your  own  ;  fur  ye  are  bought  with  a  price  :  therefore  gforfy 
 God  in  your  body,  and  in  your  fpirit,  which  are  God's. 
 They  arc  God's  bought- fervan:s,  to  whom  their  time 
 and  ftrength  is  due. 
 
 3.  This  is  thedelign  of  God  in  the  new  nature,  which 
 he  has  beftowed  on  them.  Every  real  chriftun  is  re- 
 newed by  the  power  of  the  Holy  Ghoft.  A  new  heart 
 is  given  to  him,  a  rew  principle  of  grace  is  put  into 
 him.  Now  the  end  of  God  in  this  work  of  renovation 
 is,  that  they  might  be  fitted  to  lead  new  lives,  and  to 
 walk  in  new  obedience  to  God.  Eph.  ii.  io»  For  we  are 
 his  workman/hip,  created  in  Chrilt  Jefus  unto  good  works, 
 which  God  hath  before  ordained  that  we  fhould  walk  in  tbcm, 
 T^4C  principle  of  holinefs  is  infufed,  ia  order  to  the 
 
 y  2  prawticc 
 
3 24  StccESs  promifed  to  Chris  t, 
 
 pra6tice  of  holinefs.  H  then  we  would  pi^ove  ourfelves 
 to  be  new  creatures,  and  anfwer  the  end  of  our  new 
 creation,  we  muft  walk  in  newnefs  of  life,  to  tks  glory  of 
 God.  ■ 
 
 4.  This  is  the  defjgnof  Cod  in  all  his  ptcimfeSy  given 
 to  thern,  There  are  exceeding  great  and  precious  promifes 
 given  to  real  chriflians.  2  Pet.  i.  4.  And  thefe  promifes 
 are  given  to  them  for  this  very  purpofe,  10  encourage 
 and  quicken  them  unto  a  care  of  holinefs.  2  Cm\  vii.  i. 
 Having  therefore  thefe  promifes .,  dearly  beloved^  let  us  ckanfi 
 ourfelves  from  all  fihhinefs  both  of  flefJo  and  fpiiity  perfeh- 
 ing  holinejs  in  the  fear  of  God.  The  promifes  of  Crod  are 
 defigned  to  enforce  ihe  precepts  of  God,  and  recom- 
 mend them  to  our  pra£!ice.v  If  therefore  we  would 
 make  a  right  ufe  of  the  promifes,  and  anfwer  their  tndy 
 we  mufl  improve  them  to  holinefs. 
 
 5.  This  is  the  defign  of  God  in  all'  his  providences  to- 
 wards them.  Holinefs  is  what  God  aims  at  in  all  pro- 
 vidences, both  merciful  and  aiJlitlive, —  Merciful  pro- 
 vidences are  intended  to  win  chriftians  to  holinefs.  They 
 are  the  cords  of  divine  Ibve,  to  bind  us  unto  obediencCo 
 God,  by  doing  good  to  us,  would  encourage  us  to  do 
 that  which  is  good  and  plcafing  to  him.  By  his  many 
 mercies  he  would  lead  and  allure  us  unto  duty.  Rom. 
 xii.  i.  /  hefeech  you  therefore ^  brsihren^  by  the  mercies  of 
 God,  that  ye  prefent  your  bodies  a  living  faenfice^  holy,  ac- 
 cept able  unto  God,  which  is  your  reafonable  fervice.'---/jf- 
 fiictive  providences  alfo  are  defigned  v)  promoie  holinefs, 
 Beb.  xii.  10.  He  chaflneth  lis  for  our  profit,  that  we  might; 
 he  partakers  of  his  holinefs.  AiIii6lions  are  lent,  to  purge 
 out  corruption^  and  to  make  us  more  fruitful  in  good 
 works.  Joh.  XV.  2,  Every  branch  in  me  that  bear cth  fruit, 
 he  purgeth  ity  that  it  may  bring  forth  more  fruit. 
 
 6.  This  is  the  defign  of  God  m  all  his  ordinanceSy  grant- 
 ed to  them.  The  holy  iriRi'uiions  of  God,  wherewith 
 Chriflians  are  favoured,  are  in  order  to  the  promoting 
 them  in  holinefs.  They  are  proper  means  of  fandlifi- 
 cation,  and  defigned  of  God  for  edification  in  holinefs. 
 JEph,  iv.   ir,.  12.  He  gave  gifts  unto  meny-Jome  pajiors 
 
 and 
 
JK  CALLING  f/;^  Gentile  World.  3-?5 
 
 and  teachers,  for  the  perfecting  of  the  faints,— for  the  edifi- 
 ing  the  body  of  Chrijt.  'I'he  preacning  of  the  word,  is 
 incended  to  forward  chriRians  in  their  fpiritual  growth. 
 I  Fet.  ii.  2.  As  new  born  babes,  defire  thefincere  milk  rf 
 the  word,  that  ye  may  grow  thereby. -•-SOy  the  adminiflra- 
 tion  of  the  Supper  of  the  Lord,  is  to  nouridi  and  Rrength- 
 en  the  principle  of  grace,  and  to  draw  it  forth  into  ex- 
 ercife. 
 
 When  therefore  we  come  to  the  table  of  the  Lord 
 (as  we  may  do  the  nexc  Lord's  day)  let  us  propound 
 .  this  to  ourfeives  as  our  great  end,  even,  that  we  may 
 thereby  be  made  to  grow  in  holinefs.  Let  us  come  to 
 that  ordinance  with  defires  after  greater  meafures  of 
 grace,  that  fo  we  may  abound  more  and  more  in  all  the 
 fruits  of  holinefs.  Let  us  come  hungring  and  thirfiing  after 
 right eoufnefs^  that  fo  we  may  be  fully  fatisfied  therewith. 
 This  is  God's  end  in  inviting  us  to  this  fpiritual  feafb, 
 and  this  Ihould  be  our  end  in  coming  to  partake  there- 
 of. Before  we  come  to  that  holy  ordinance,  lee 
 us  be  earned:  in  prayer  to  God,  that  he  would  in  the 
 ufe  thereof,  communicate  to  us  more  fpiritual  life,  than 
 we  may  be  enabled  to  live  more  holily  than  ever.  And 
 in  .our  prayers  to  God,  let  us  plead  with  him  that  gra- 
 cious promife,  which  he  has  made  to  his  people,  in  PfaL 
 xcii.  12,  13,  14.  The  righteous  fljall  flour i[lo  like  the  palni' 
 tree  :  he  /hall  grow  like  a  cedar  in  Lebanon,  Thofe  that  be 
 planted  in  the  houfe  of  the  Lord,  fjjjll  flouripj  in  the  courts 
 of  our  God.  They  jhall  Jlill  bring  forth  fruit  in  eld  age  ; 
 they  /ball  be  fat,  and  flour ifling, 
 
 DocT.  Yll.  God  the  Father  has  glorified  our  Lord 
 yefus  Chrifi.  So  it  is  here  faid,  He  hath  glorified  thee. 
 God  glorifit^d  Jtfus  Chrifi  in  fome  degree  here  upon 
 earth  ;  but  he  fully  and  in  the  highell  degree  glorified 
 liim  in  heaven.  In  this  latitude,  the  text  may  be  under- 
 ftood  as  com*prIfing  in  it  all  the  wavs  of  God's  glorify- 
 ing Jefus  Chrili,  both  in  his  (late  of  humiliation  and  ex- 
 altation. And  thus  I  (hall  here  confider  ic.  Two  things 
 ihen  may  be  enquired  into. 
 
 Y  3  Q-ieft. 
 
§26  Success  promifed  to  Christ, 
 
 Quefl:.    I.   How  has  God  the  Father  glorified  Tefus 
 
 Jnfw.  I.  Declaratively  ;  by  his  declaring  the  glory  of 
 Jefus  Chrift.  'Jo  glorify,  fometimes  means,  to  manifejt^ 
 or  make  known  the  excellency  of  a  perfon.'  '  Thus 
 we  are  faid  to  glorify  God,  when  we  do  in  word  or 
 deed  fiiew  forth  the  praife  and  furpalTing  worth  and 
 excellency  of  God.  Thus  alfo  God  is  faid  to  glorify 
 himfelf,  when  he  gives  a  difplay  and  manifeftation  of 
 his  own  infinite  perfeftions.  And  in  this  fenfe,  God 
 the  Father  has  glorified  Jefus  Chrift,  by  giving  an  open 
 and  evident  tejlimony  to  the  glorious  dignity  and  excel- 
 jency  of  Jefus  Chrift.  And  thus  God  has  glorified  Je- 
 fus Chrift  feveral  ways. 
 
 I.  By  owning  Jefus  Chrift  for  his  Son.  Our  Lord  Je- 
 fus Chrift  is -the  Son  of  the  living  God  :  the  only  begot- 
 ten Son  of  God.  This  filial  relation  of  his  to  God,  is  a 
 moft  glorious  relation.  Job.  i.  14.  IVe  beheld  his  glory y 
 the  glory  as  of  the  only  begotten  of  the  Father.  It  is  the 
 peculiar  glory  and  dignity  of  Jefus  Chrift,  to  be  the 
 eternally  and  only  begotten  Son  of  God.  Now,  this 
 divine  Sonfhip  of  Jefus  Chrift  is  what  God  the  Father 
 moft  evidently  and  miraculoufly  acknowledged  from 
 heaven,  once  and  again.  Thus  he  did  at  the  bapcifm 
 of  Jefus  Chrift.  Matth.  iii.  17.  And  lo  a  voice  from  hea- 
 ven y  faying  y  This  is  my  beloved  Son  Jn  whom  lam  well- pica- 
 fed.  Thus  alfo  he  did  at  the  transfiguration  of  Jefus 
 Chrift.  chap.^  xvii.  5.  And  behold  a  mice  out  of  the  cloud, 
 which  faid,  This  is  my  beloved  Son,  in  whom  I  am  well- 
 -pleafed.  By  this  teftimony,  God  the  Father  glorified 
 Jefus  Chrift,  by  manifefting  to  the  world  what  a  glorious, 
 perfon  he  was.  Thus  'tis  faid,  2  Fet.  i.  17.  For  h: 
 received  from  God  the  Father,  honour  and  glory,  when  there 
 came  tn  him  fich  a  voice  from  the  excellent  glory.  This 
 is  my  beloved  Son,  in  whom  law  ivell  pleafed.  The  world 
 delpifed  hira  as  a  mean  perfon,  of  poor  and  low  pa- 
 reniage,  looking  upon  him  as  no  more  than  the  fon 
 of  a  Carpenter  :    but    Cod    honoured  him  with    an 
 
 immedia^Q 
 
in  CALLING  the  Gentile  World.  327 
 
 immediate  and  audible  acknowledgment  of  him,  as  his 
 beloved  Son,  in  whom  he  takes  utmoft  complacency. 
 
 2.  By  his  commanding  men  and  angels  to  worfhip  Je- 
 fus  Chrift.  God  the  Father  will  have  all  men  to  honour 
 bis  Son  Jefus  Cbrijl^  as  they  honour  himfelf.  Joh.  v.  23. 
 He  requires  of  them,  to  honour  him  with  religious  wor- 
 ihip.  PfaL  xlv.  11.  He  is  thy  Lord,  and  worfhip  thou 
 hhn.  The  whole  church  of  believers  are  herein  called 
 of  God  the  Father,  to  worfliip  the  Lord  Jefas  Chrift. 
 And  the  fame  injun61:ion  he  has  laid  on  all  the  Angels 
 of  heaven.  Heb.  i.  6.  IVben  hebringeth  in  the  Firjl- begot- 
 ten into  the  ijoorld,  be  faith,  And  let  all  the  Angels  of  God 
 *vooTpoip  him,  God  the  Feather  ivill  have  every  creature 
 in  heaven  and  earth  to  bow  the  knee  to  Jefus  Chrift. 
 Phil.  ii.  10.  Fie  demands  the  higheft  refpedt  and  rever- 
 ence to  be  fliewn  unco  him.  Herein  God  the  Father 
 glorifies  Jefus  Chrift,  by  declaring  him  to  be  an  objeft 
 worthy  of  religious  woriliip  ,•  and  fo,  one  that  is  equal 
 to  himfelf  in  glory  and  dignity.  The  command  he 
 gives  for  worChipping  Jefus  Chrift,  is  a  glorious  tefti- 
 mony  of  Chrift's  being  a  divine  perfon,  poffefTed  of  all 
 the  adorable  excellencies  of  the  Godhead. 
 
 3.  By  working  miracles  for  the  confirmation  of  his 
 dodirine  concerning  himfelf.  Our  Lord  Jefus  Chrift  in 
 his  publick  miniftry,  declared  unto  the  world  many- 
 great  things  concerning  himfelf.  He  teftified  to  the 
 world,  that  he  was  the  Son  of  God,  equal  with  the 
 Father  ;  that  he  was  the  Meftiah,  promiled  from  the 
 beginning  of  the  world  ;  that  he  was  a  Prophet,  fent  of 
 God  to  reveal  the  mind  and  will  of  God  to  the  world  ; 
 that  he  was  the  only  Saviour  of  the  world,  &fc.  Thcfe 
 things  the  generality  of  men  believed  not.  And  many 
 accounted  him  a  deceiver  and  impoftor.  However,  God 
 the  Father  ratified  the  truth  of  all  that  he  preached,  by 
 annexing  thereunto  the  feal  of  miraculons  works.  Hcb, 
 ii.  3,  4.  Howfoall  we  efcape,  if  we  negle^  Jo  great  falva- 
 tion  ?  which  at  the  firft  began  to  be  fpiken  by  the  Lord ^  and 
 w  u  confirmed  unto  us,  by  them  that  heard  him  :  God  alfo 
 hearing  thetn  witnefs,  both  with  figns  and  wonders,  and 
 
 Y  4  with 
 
3^8  Success  promifed  to  Christ, 
 
 'with  divers  miracles,  and  gifts  of  the  Holy  Ghsjl,  according 
 to  bis  own  mil  By  theie  extraordinary  works,  God 
 gave  a  fenfibJe  and  open  ceflimony  to  the  truth  of  that 
 doflrine  taught  by  Jefus  Chrifl  and  his  apo(l]es.--'And 
 in  thus  doing  God  glorified  Jefus  Chrifl:,  and  vindicated 
 his  name  from  all  the  wicked  afperfions  cad  upon  his 
 perf:)n  and  do6lrine.  Thus  fays  the  apoflle  Peter,  A6l= 
 ii'.  12,  13.  And  vihen  Peter  faw,  that  the  people  greatly 
 wondred  at  the  miraculous  cure  of  the  lame  man,  he 
 anfwered  unto  the  people^  Te  men  of  Ifrael,  why  marvel 
 ye  at  this  ?  and  why  look  ye  fo  earneftly  at  us,  as  though 
 by  our  own  power  or  holinefs  we  had  made  this  man  to  walk  ? 
 2'ke  God  of  if\braham,  and  of  Ifaac,  and  of  Jacob, 
 the  God  of  our  Bathers  hath  glorified  his  Son  Jefus  ;  whom 
 ye  delivered  up,  and  denied  him  in  the  prefence  of  Pilate, 
 ^jjhm  he  was  determined  to  let  him  go.  They  delivered 
 him  to  be  crucified,  denying  him  to  be  the  MeflTiah, 
 and  disbelieving  his  dodrine  ;  but  God  by  this  miracle: 
 wrought  on  the  impotent  man,  glorified  and  put 
 hcnour  upon  Jefus  Chrifl:  ;  thereby  attefling  him  to  be 
 a  faibful  and  true  witnefs  in  all  that  he  preached,  and 
 rhar  the  apoflles  who  preached  in  his  name  were  true 
 witnefles. 
 
 4.  B-y  fending  the  ^0/3/ 6'pi;'fMn  Chrifl:'s  «^/;i^.  After 
 the  afcenfion  of  our  Lord  Jefus  Chrifl:  into  heaven,  the 
 holy  Ghofl:  was  poured  out  upon  the  apoftie?,  in  a  moft 
 plentiful  meafure.  The  holy  Spirit  conferred  upon 
 ihem  mofl  admirable  and  extraordinary  gifts  and  pow- 
 ers. Now,  the  holy  Spirit  was  fent,  to  communicate 
 thofe  things  to  them,  bv  God  the  Father.  Joh.  xiv. 
 16,  17.  The  Father  fijall  give  you  another  comforter,  even  the 
 Spirit  of  truth.  And  it  was  in  the  name  of  Jefus  Chrifl, 
 ihat  the  Spirit  was  thus  fent  of  God  the  Father.  Joh, 
 xiv.  26.  But  the  comforter^  which  is  the  Holy  Ghcft,  whom 
 the  Father  will  fend  Hn  my  name,  he  flpall  teach  you  all 
 ihir:n^.  To  IcTidil^e  Spirit  in  ChriJVs  name,  is  to  fend  Mim 
 for  Chnfl's  fake,  on  the  account  of  his  merits  and  inter- 
 ceffior.  Now,  God  the  Father's  fending  the  Spirit  thus 
 in  ChrilVs  name,  is  a  glorifying  Chrift.  7'his  manifeflly 
 '  declares 
 
in  ckttfiiG  the  Gentile  World.  329 
 
 declares  the  infinite  venue  of  his  facrifice,  and  the  mod 
 glorious  efficacy  of  his  intercefllon  in  heaven.  Jet.  ii. 
 33.  Jefus  Chrijt  therefore  being  by  the  right  hand  of  God 
 exalted,  and  having  received  ef  the  Father  the  promife  of 
 the  Holy  Ghojty  he  hath  fhed  forth  thiSy  which  j^  now 
 fee  and  hear.  This  eftufion  of  the  Spirit  in  fucT  ami- 
 raculuus  way,  was  a  demonftration  of  the  glorious  pre- 
 valency,of  his  interccflion  with  the  Father,  by  whofe 
 right  hand  or  power  he  was  exalted.  The  coming  of 
 the  Spirit  from  heaven,  was  a  putting  honour  upon  Je- 
 fus  Chrifl  who  was  enrred  into  heaven^  to  iniercedc 
 for  the  miffion  of  the  holy  Spirit. 
 
 5.  By  giving  moft  wonderful  ftccefs  to  the  gofpcl  of 
 Jefus  Chrifl:.  Before  our  Lord  left  this  earth,  he  gave 
 a  commilTion  and  charge  to  his  apoflles,  to  go  into  all 
 the  worlds  and  preach  the  gojpel  to  every  creature.  Mar.  xvi. 
 15.  Thefe.  orders  of  his  they  flri(Slly  obferved,  going 
 from  place  to  place,  from  one  province  to  another, 
 and  from  one  nation  to  another,  preaching  the  gofpel 
 of  Chrifi:  wherever  they  went.  And  their  miniflry  v/as 
 marvelloufly  fuccefsful.  I'he  word  of  Chrifl  in  their 
 mouths  mightily  prevailed,  to  the  bringing  over  multitudes 
 to  the  chrillian  faith.  Now,  it  was  God,  who  cruwned 
 their  minidrv  with  fuch  fuccefs,  and  caufed  it  to  be  fo 
 effeclual.  Aci,  xi.  15),  20,  21.  They  "jjhich  were  fcOtter- 
 ed  abroad,  upon  the  perfection  that  arnfe  about  Stephen, 
 travelled,'-  preaching  the  Lord  Jefus.  And  the  hand  of  the 
 Lord  was  with  them  :  and  a  great  number  believed^  and 
 turned  to  the  Lord.  The  hand  or  power  of  God,  gave 
 efficacy  to  the  word  preached  by  them----Ht;rein  God 
 great ly  glorified  Jefus  Chrifl,  in  caufing  nations  to  run 
 unto  him,  upon  the  call  of  the  gofpel.  God  manifefled 
 the  gkry  of  Chrifl  to  them,  as  of  bis  only  begotten  Son, 
 and  the  Saviour  of  the  world,  whereby  they  were 
 brought  to  believe  on  him. 
 
 6.  By  his  deflroyng  the  enemies  of  Jefus  Chrifl.  Our 
 Lord  Jefus  Chrifl  had  many  inveterate  and  implacable 
 adverfjries  in  the  world,  efpeciallv  among  the  people 
 cf  the  Jevis.     They  were  mod  obdinate  in  their  oppo- 
 
 fi:ion 
 
330  ^Svcczss  promifedto  Christ, 
 
 ficion  to  Jefus  Chrill,  endeavouring  with  utmofl:  rage 
 2nd  malice  to  prevent  the  propagation  of  his  gofpel 
 aniong  the  Gentiles.  They  perfecuted  the  apoftles, 
 themfelves  ,•  and  followed  theni  from  place  to  place 
 ftirring  up  the  Gentiles  alfo  againfl:  them.  Now,  thefe 
 perv^e  enemies  of  our  Lord  Jefus  Chrift  were  made  the 
 remarkable  objects  of  divine  vengeance.  Our  Lord 
 told  them,  that  God  would  dejlroy  them,  Luk.  xx.  i6. 
 And  he  told  his  difciples,  that  God  would  bring  fuch 
 great  tribulation  on  that  obftinate  nation,  as  was  not  fince 
 the  beginning  of  the  world  to  that  time  ;  no,  nor  ever 
 fhould  be.  Matth,  xxiv.  21.  And  accordingly  it  came 
 to  pafs.  Fiery  indignation  from  God  devoured  thofe 
 adverfaries,  and  wrath  came  upon  them  to  the  uttermoft^ 
 and  continues  upon  them  to  this  day. — Herein  God 
 has  glorified  the  Lord  Jefus  Chrifl,  in  that  he  has  fo 
 fignally  and  feverely  puniflied  thofe  that  difhonoured 
 Chrift.  This  is  a  providential  vindication  of  the  name 
 and  glory  of  Chrift.  This  is  an  open  teilimony,  which 
 divine  juflice  gives,  to  the  dignity  and  excellency  of 
 the  perlbn  of  Jefus  Chrift.  The  majefty  of  heaven 
 pleads  his  caufe,  in  making  all  his  enemies  to  become 
 his  footftool.--Thus  for  the  firft  anfwer. 
 
 Anfw.  2.  God  the  Father  has  glorified  Jefus  Chrift 
 really  ;  by  conferring  real,  pojitive  glory  upon  him. 
 To  glorify,  fomeumes  means  to  make  glorious.  Thus 
 God  is  faid  to  glorify  his  people,  Rom.  viii.  30.  i.  e.  to 
 beftow  real  glory  upon  them,  fuch  glory  as  they  had 
 not  before.  In  this  refpe6l  alfo,  God  has  glorified  Je- 
 fus Chrift  :  and  that  feveral  ways. 
 
 I.  By  preparing  for  him  a  ^nlefs  humanity.  7'hac 
 human  nature  which  the  Son  of  God  aflumed  info  his 
 perfon,  was  prepared  for  him  by  God  the  Father, 
 Beb.  X.  5.  J  body  hajt  thou  prepared  me.  God  miracu- 
 i'jufiy  furmed  for  him  an  iuiman  body,  animated  by  a 
 rational  foul.  This  human  nauire,  framed  for  him 
 and  afTLiiTied  by  him,  was  altogether  finlefs.  It  was 
 ptrfe6tly  ^r^Q  from  all  fin,  fpoilefly  innocent.  In  this 
 refpedt  his  human  nature  was  truly  glorious.     Perfe^^'fc 
 
 moral 
 
in  CALLING  the  Gentile  Worlp.  331 
 
 moral  innocency  is  the  glory  of  a  human  creature.  Sin 
 inherent  in  the  natures  of  men,  is  their  debafement  and 
 diflionour  :  it  renders  them  vile  and  inglorious.  Inaf- 
 much  then  as  the  human  nature  of  Chrift  was  without 
 all  fin,  not  having  the  leafl:  taint  of  fin  upon  ic,  ic 
 was  a  glorious  nature. 
 
 2.  By  repleniihing  his  human  nature  with  the  graces 
 of  his  holy  Spirit,  The  humanity  of  Jefus  Chrift,  re- 
 ceived the  Spirit  from  God,  in  an  unmeafurable  ful- 
 ncfs.  3^oh.  in.  34.  God  giveth  not  the  Spirit  by  meafure 
 unto  him.  His  human  nature  was  perfedtly  fandtified, 
 in  the  very  inftant  of  its  formation.  And  therefore 
 it  is  in  a  way  of  fingularicy  and  eminency  called,  That 
 holy  thing.  Luk.  i.  35.  Now  this  plenitude  of  inherent 
 grace  in  the  human  nature  of  Chrifl,  rendred  it  ex- 
 ceeding glorious.  For  true  grace,  is  real  glory.  Hence 
 the  church  of  Chrifl,  on  the  account  of  their  inherent 
 holinefs,  is  faid  to  be  all  glorious  within.  Pfal.  xlv.  13. 
 And  in  this  refpeft,  Jefus  Chrifl:  is  more  glorious  and 
 beautiful,  than  all  men.  f.  2,  7.  Tbou  art  fairer  than 
 the  children  of  men  :  grace  is  poured  into  thy  lips.---God  hath 
 anointed  thee  mth  the  oyl  of  gladnefs  above  thy  fellows. 
 None  is  fo  glorious  in  hulineO,  as  the  man  Chrift 
 Jefus.  He  had  that  moral  redlitude,  which  is  the 
 image  of  God,  in  perfedion. 
 
 3.  By  conllituting  him  in  the  office  of  a  Mediator, 
 Jefus  Chrifl  is  the  mediator  between  God  and  man, 
 and  he  only  is  ^o.  i  Tim.  ii.  5.  There  is  one  mediator 
 between  God  and  men,  the  man  Chriji  Jefus.  With  this 
 office  he  was  inverted  by  Gcd  the  Father  ;  and  by 
 this  invefliture  he  was  greatly  honoured.  For  the 
 office  of  mediator  is  a  mofl  honourable  office  :  and  he 
 that  fuftains  ic,  is  exceedingly  dignified  thereby.  The 
 Priefliy  office  of  Jefus  Chrifl,  which  is  one  branch  of 
 his  mediirorv  office,  is  faid  to  be  honourable,  and  that 
 God  glorified  him  by  calling  him  thereunto.  Ilsb.  v. 
 4,  5.  No  man  taketh  this  honour  to  himfelf,  but  he  that  is 
 called  of  God  as  was  Aaron.  So  alfo  ihrijl  glorified  not 
 bimfelf  to  be  made  an  high  Friejl  ;  but  he  that  faid.  Thou 
 
 art 
 
332  Success  prcmifed  to  Christ, 
 
 art  my  Sorj^  to  day  have  I  begotten  thee.  The  mediatory 
 office,  is  an  exceeding  high  office  ;  too  great  and  glo- 
 rious for  the  moft  excellent  meer  creature  to  fuftain. 
 The  mediator  between  God  and  man,  is  betruded 
 with  the  glory  of  God  and  the  falvarion  of  man,  to 
 fecure  the  interefts  of  them  both.  How  greatly  is 
 he  honoured,  that  has  both  thefe  put  into  his  hands, 
 that  has  fo  great  a  betruflment  committed  to  him  I 
 
 4.  By  giving  him  dominion  over  all  creatures^  as  media- 
 tor. God  has  made  him  an  univerfal  King  ;  granting 
 to  him  the  government  of  the  'vjhole  creation.  Heb.  ii. 
 7.  Thou  didfi  fet  him  over  the  works  of  thy  hands.  Eph.  i. 
 20,  21,  22.  God  hath  fet  him  at  his  own  right  hand  in  hea- 
 venly places^  far  above  all  principalities  and  powers,  and 
 mighty  and  dominion,  and  every  name  that  is  named,  not 
 only  in  this  world ,  but  alfo  in  that  which  is  to  come ;  and 
 hath  put  all  things  under  his  feet^  and  made  him  head  over 
 all  things,  i  Pet.  iii.  22.  Who  is  gone  into  heaven,  and  is 
 on  the  right  hand  of  God^  angels  and  authorities  and  powers 
 being  madejubje^  unto  him.  Herein  God  has  greatly  glb- 
 lified  and  honoured  Jefus  Chrill,  giving  to  him  all  pow- 
 er in  heaven  and  earth,  to  order  all  things  therein  accord- 
 ing to  his  own  pleafure.  How  inconceivable  a  dignity 
 is  this  !  to  have  the  whole  management  of  the  kingdoni 
 of  providence  put  into  his  hands  !  and  the  whole  cre- 
 ation put  under  him  ! 
 
 5.  By  authorifing  him  to  he  the  judge  of  the  whok 
 world.  The  Lord  Jefus  Chrift:  is  appomted  by  God  the 
 Father  to  be  the  univerfal  judge  o^  angels  and  men.  A61. 
 xvii.  31.  God  has  appointed  a  day  in  the  which  he  will  judge 
 the  world  in  righteoiifnefs>,  by  that  man  whom  be  hath  ordain- 
 ed  ;  whereof  be  hath  given  ajfurance  unto  all  meny  in  that  he 
 hath  raijed  him  from  the  dead.  In  that  day  Jefus  Chrifl 
 will  come,  arid  appear  in  a  mofl:  glorious  manner.  Matth. 
 }vxv.  31.  When  the  fm  (f  man  Jljall  come  in  his  glory,  and 
 all  the  holy  angels  with  him,  then  Jhall  he  fit  upon  the  throne, 
 (f  his  glory.  Jnd  before  him  flmll  be  gathered  all  nations, 
 &c.  in  ihis  committing  all  judgment  to  Jefus  Chrifl, 
 God  the  Father  has  highly  honoured  him.   He  puts  into 
 
h  CALLING  the  Gentile  World.  333 
 
 his  hands  the  full  power  of  difpennng  rewards  to  the 
 godly,  and  punillinienrs  to  the  ungodly.  He  leaves  ic 
 tvith  him,  lodcLermine  the  everlalling  condition  of  all 
 angels  and  men,  acquiefcing  fully  and  forever  in  this  de- 
 termination of  his.  Great  is  the  glory,  which  in  this 
 cafe  God  confers  on  Jefus  Chrifl:  ;  and  in  that  day^  ic 
 will  appear  to  be  fo. 
 
 6.  By  clothing  his  human  nature  with  the  highefl 
 created  glory  in  the  kingdom  of /j^/j^^^?.  That  huma- 
 nity of  his,  which  to  outward  appearance  was  ^o  con- 
 temptible here  oti  earth,  is  now  in  heaven  cro'xned 
 of  God  with  greateft  glory  and  honour.  (Heb.  ii.  9.) 
 'J'he  glory  thereof  far  exceeds  all  the  glury  of  glorified 
 faints  and  angels.  The  human  nauire  of  Chrifl  is,  of 
 all  created  objedls,  the  v.iod  excellen^  His  mtellstl^ual 
 and  moral  g\oxy  tranfcends  that  of  all  others,  and  fur- 
 pafles  all  underftanding.  Yea,  his  bodily  glory  exceeds 
 our  prefent  conceptions.  Some  reprtfentation  o^  in 
 was  given  in  his  transfiguration.  a'/?f?z  bis  face  did  fjjine 
 as  the  /unhand  his  raiment  was  white  as  the  light.  Matth. 
 xvii.  2.  And  the  greatefl:  glory  which  fliall  be  put  upon 
 the  bodies  of  the  faints,  at  the  refurre6tion-day  and  for 
 ever  in  heaven,  will  be  but  a  tikenefs  to  the  glory  of 
 the  body  of  Chrifl,  Fhil.  iii.  21.  fVho  fhall  chmigc 
 our  vile  body^  that  it  may  he  Jafbioned  like  unto  his  glorious 
 body.  In  heaven  the  manhood  of  Chrifl  Ihines  wirh 
 inconceivable  glory,  even  above  all. 
 
 Tims  we  have  feen  how  G06  the  Father  glorifies 
 Jefus  Chrifl:.--NGW  by  way  of  refle6tion^  I  flull  only 
 add  one  word  hereupon. 
 
 Let  this  be  an  efledtual  engagement  upon  us,  to  ho- 
 nour the  Ixjrd  Jefus  Chrifl;  particularly  at  his  holy  [up- 
 per; as  we  are  invited  to  do  on  the  next  Lord's  day.  1  hat 
 ordinance  is  inQituted  in  an  efpecial  manner  f^r  the 
 honour  and  glory  of  Jefus  Chrifl  ;  of  whom  we  are 
 there  to  maintain  and  exprefs  an  honourable  remem- 
 brance. At  that  ordinance,  we  are  to  honour  Chrifl 
 by  worfliipping  of  him  as  our  Lord  ;  bv  irufling  in 
 hira  as  infinitely  able  and  gracioufly  willing  to  hve 
 
 us  ; 
 
334  Success  promifed  to  Chris t^ 
 
 us;  by  loving  him  as  one  infinirely  amiable  ;  by  giv- 
 ing  opourfelves  to  him,  to  ferve  him,  as  one  infinitely 
 worthy  and  excellent  ;  by  defiring  to  be  with  him 
 and  enjoy  him,  as  an  infinitely  good  and  foul- fatisfy ing 
 obje6l>---Thus  are  we  to  hoHour  ChrilT;  by  our  ac- 
 kno'uoiedgwg  of  him,  in  thefe  ways,  to  be  fuch  a  mofl 
 glorious  perfon  as  he  is.  Herein  we  a6l  conformably 
 to  God  the  Father,  who  glorifies  Chrifi  by  declaring 
 his  glory.  And  our  thus  a6ling  in  conformity  to  God 
 the  Father,  is  exceeding  pleafmg  to  him,  and  will 
 make  way  for  the  comniunicadons  of  his  grace  and 
 favour  to  us,  in  that  holy  ordinance  of  the  Lord's 
 fupper.  Yea,  that  facramenc  will  then  be  a  feal  to 
 alTure  us  of  the  accomplilbment  of  what  Chrifi  faid 
 in  Job.  xii.  26.  Where  lam,  there  fljall  my  fervant  alfo 
 be  :  and  if  any  man  ferve  me^  him  mil  my  Father  honour. 
 
 Quefl.  2.  Why  has  the  Father  glorified  Jefus  Chrifi  '? 
 
 Jnfiv.  I.  Becaufe  of  his  great  love  to  Jefus  Chrift. 
 God  the  Father  loves  Jefus  Chriil  with  a  fuperlative 
 love.  He  loves  him  more  than  he  does  all  other  per- 
 fens  or  things.  He  is  the  dearly  beloved  of  God,  in 
 a  way  of  eminency.  Yea,  G06  loves  Jefus  Chrift  as 
 he  does  himfelf,  with  an  eternal,  iinchangeable,  and 
 infinite  love.  As  Jefus  Chrift  is  the  only  and  eter- 
 nally begotten  Son  of  God,  fo  he  was  his  delight  from 
 all  eternity.  Prov.  viii.  30.  And  as  Jefus  Chrift  is  me- 
 diator, fo  he  is  the  objett  of  the  Father's  complacency. 
 Matth,  xii.  18.  Behold  my  fervant,  viz.  in  the  work  of 
 mediation,  whom  I  have  chojen,  my  beloved  in  whom  my 
 foul  is  wellpleafed.-'-'Now  from  this  love  of  God  the 
 father  to  Jefus  Chrift,  he  has  therefore  glorified  him. 
 His  exceeding  great  love  to  Chrift,  moves  him  to  put 
 the  higheft  honour  upon  Chrift.  And  hence  Jefus 
 Chrift  himfelf  fpeaks  of  the  glory  given  to  him  by  the 
 Father,  as  a  fruit  and  effedl  of  his  ancient  love  unto 
 him.  j^oh.  xvii.  24.  That  they  may  behold  the  glory 
 which  thm  hafl  given  me  ;  for  thou  lovedft  me  before  the 
 foundation  of  the  world.  Love  is  a  principle,  which  in- 
 clines 
 
in  CALLING  the  Gentile  World.  335 
 
 clines  a  man  to  refpedl  and  honour  che  perfon  beloved, 
 and  which  defires  chat  others  alfo  might  honour  him. 
 So  does  the  love  of  God  to  Jefus  Cnrift  incline  him 
 to  honour  Chrift,  himfelf ;  and  to  require  that  others 
 alfo  ihould  honour  him. 
 
 Anjw.  2.  Becaufe  of  his  covenant- obligation  to  Jefus 
 Chrift.  From  everlafting,  there  were  federal  cranfac- 
 tions  between  God  the  Father  and  his  Son  Jefus  Chrift. 
 God  the  Father  entred  into  a  covenant  wich  him  ; 
 wherein  he  required  fome  things  of  his  Son,  and  pro- 
 mifed  fome  things  to  him.  The  things  God  required 
 of  him  were,  that  he  ihould  afTume  an  human  nacure 
 unto  himfelf,  which  fliould  be  prepared  for  him  ,*  thac 
 he  fhould  in  that  nature  fulfil  the  law  for  his  elecl,  have 
 their  fins  imputed  to  him,  and  make  himfelf  an  offering 
 for  their  fins.  Thefe  articles  the  Son  of  God  confeni- 
 ed  to.  Heb.  x.  5,  6,  7.  IVhen  he  cotneth  into  the  "uoorid^ 
 he  faith,  Sacrifice  and  offering  thou  wouidfi  not,  hut  a  body 
 kcijl  thou  prepared  me  :  In  burnt- offerings  and  facrifices  for 
 fin  thou  haft  had  no  pleafure  :  Then  faid  /,  Lo,  I  come  ( in 
 the  volume  of  the  book  it  is  v^ritten  of  me)  to  do  thy  mil,  Q 
 God.  Thefe  were  the  things,  required  of  him,  and  upon 
 his  fulfilling  thefe  conditions,  God  the  Father  njidc 
 promifes  to  him,  of  a  moft  glorious  reward.  Jfai.  lii.  13. 
 Behold,  my  Jervant  fljall  deal  prudently^  he  floall  be  exalted ^ 
 cxtuUed,  and  be  very  high,  Nov/  Jefus  Ciivhl  on  his  pirt 
 fulfilled  thecondiiions  of  the  covenant,  required  of  him; 
 and  hereupon  God  the  Father  ftood  bound  to  fulfil  his 
 part  of  the  covenant,  in  glorifying  Jefus  Chnft  the  me- 
 diator. And  for  thisreafon,  God  m  covenant-faiihful- 
 nefs  has  glorified  Jefus  Chrift.  Phil.  ii.  7,  8,  9.  He 
 made  himfef  of  no  reputation^  andtookMpon  him  the  form  of 
 a  fervant^  and  was  made  in  the  likencfs  of  men  :  And  b-.ing 
 found  in  fafhion  as  a  man,  he  humbled  himfelf,  and  became 
 obedient  unto  death,  even  the  death  of  ib'  crofs.  ■  l-Vhercf're 
 God  alfo  hath  highly  exalted  him,  and  given  him  a  name 
 above  every  name. 
 
 Anfu).  3.  Becaufe  it  tends  to  the  glory  of  God  the  Fa- 
 ther, chac  ne  fliould  glorify  Jefus  Chrifi.     The  glnrv  of 
 ^        ^^  Chrift, 
 
33^  Success  promifed  to  Christ^ 
 
 Chrifl,  xuAqs  for  the  glory  of  cheVaLher.  God  is  hon- 
 ouredj  in  the  honour  and  glory  he  confers  on  Chrid, 
 as  the  mediator,  and  redeemer  of  men.  And  therefore 
 the  apoftle  favs,  that  the  exalration  of  Jefus  Chrifl  is 
 to  the  glory  of  God  the  Father.  Phil.  ii.   ii. 
 
 And  this  is  to  the  glory  of  God  the  Father,  partly^ 
 as  God  herein  manifefls  the  glory  of  his  liberality  and 
 jiiflice,  in  rewarding  that  obedience  which  his  Son  Jefus 
 Chrirt  has  yielded  unto  him  :  and  alfo  the  glory  of  his 
 love,  mercy  and  grace  towards  fmners,  in  that  he  does 
 fo  accept  and  honour  Jefus  Chrifl,  who  has  undertaken 
 the  work  of  cheir  redemption. ---Again,  the  glorifica- 
 tion of  Chrifl  is  to  the  glory  of  the  Father,  iriafmuch 
 as  this  makes  way  for  Chrift's  glorifying  of  him.  Hence 
 Jefus  Chrifr  prayed,  Father,  glorify  ihy  Son,  that  thy  Son  may 
 alfo  glorify  thee.  Joh.  xvii.  i.  Chrill  in  his  ex;ilted  (late 
 glorifies  his  Father,  by  interceeding  with  him  fof  the 
 falvacion  of  finners,and  by  governing  all  things  in  a  fub- 
 ordination  to  his  glory.  As  Chrifl  honoured  his  Father 
 on  earth  by  his  mediatory  performances,  fo  he  fhill  hon- 
 ours him  in  heaven  by  what  he  does  there  as  mediator. 
 Again,  the  glorification  of  Chrifl  is  to  the  glory  of  God 
 the  Father,  inafmuch  as  this  is  a  great  and  powerful  mo- 
 tive to  all  the  fainrs  to  give  glory  to  God.  They  do 
 praife  God  the  Father  for  this  glorious  mediator,  and 
 for  that  glory  which  he  has  conferred  on  him,  whereby 
 lie  is  capacitated  and  ficted  to  fdve  them  to  the  urter- 
 mofl.  (^Luk.  i.  68,  69.)  -So  that  the  Father's  glorifying 
 of  Jefus  Chrifl  tends  greatly  to  his  own  glory.  And 
 far  this  reafon  God  glorifies  Jefus  Chrifl:,  becaufe  his 
 own  glory  is  thereby  advanced. 
 
 Application. 
 
 Use  I.  Hence  fee  how  great  a  fin  it  is,  to  difbonour 
 Jefus  Chrifl.  In  the  days  of  his  humiliation,  he  char- 
 ged  fome  with  difhonouring  of  him.  Joh.  viii.  49.  Te 
 do  difloomur  tne.  And  now  in  his  flate  of  exaltation,  he 
 may    lay   the   fame  charge  unto  multitudes  of  men. 
 
 Many, 
 
,f«  CALLING  fZ>5  Gentile  World.  357 
 
 Many,  yea,  mod  men,  do  diPnonour  him.  Ex.  ^r.  They 
 do  dilhonour  him,  that  disbelieve  him.  Many  do  noc 
 believe  or  givt;  credit  to  the  great  do61rines  whicli  he 
 taughr,  concerning  his  own  perfon,  his  divine  and  hu- 
 man natures,  his  glorious  offices,  ^c.  Such  asthefe  do 
 dilli'»nour  him,  by  reprefenting  him  as  a  falfe  witnefs, 
 cedifying  things  that  were  not  true. ---Again,  they  do 
 diflionour  Jefus  Chrifl,  who  do  dijirud  him,  refufing  to 
 red  in  him  alone  For  falvation.  Thefe  do  diflionour 
 him,  by  reprefenting  him  as  one  that  is  noc  able  or 
 willing  to  {dvt  them. ---Again,  they  do  diflionour  hitti, 
 who  difejicein  him y  making  no  great  account  of  him,  or 
 preferrmg  other  things  to  him.  Thefe  do  diflKjnour 
 iiim,  by  reprefenting  him  as  one  chat  is  comparatively 
 vile  and  bafe.-— Again,  chey  do  diflionour  him,  who 
 difobey  him,  refufing  to  yield  fubje6tion  to  him.  Thefe 
 do  dilhonour  him  by  reprefenting  him  as  one  that  is 
 noc  worthy  to  be  feared  and  obeved. 
 
 Now,  all  fuch  as  thefe  are'guilcy  of  very  great  fin. 
 For  they  do  ait  contrary  to  God  the  Father,  who  has 
 glorified  Jefus  Chrifl.  And  in  thus  doing,  thev  da 
 practically  charge  God,  with  fliewing  fuch  refpe6l  to 
 Jefus  Chrift  as  he  is  noc  worthy  of.  And  how  pro- 
 voking mud  this  needs  be  unto  God,  to  tax  him  with 
 conferring  honour  upon  an  unmeet  obje6i:  ?  in  rruth, 
 nothing  is  more  difpleafing  to  God,  than  difliorioiii' 
 done  to  his  Son  Jefus  Chrid,  or  an  im:?ginauon  th.ir 
 God  does  noc  well  in  putting  honour  upon  him.  O 
 then  lee  us  beware  of  diflionouring  the  Lord  Jefus 
 Chrid.  Let  us  take  heed  that  we  be  noc  guilcy  <^f  f.> 
 greac  a  fin,  led  we  be  puniflied  at  the  h^^  witii  :he 
 fored  puniflimenc  to  all  eternity. 
 
 Us  E  2.  This  calls  upon  us  not  to  he  aPoamed  of  Jefus 
 Chrid.  God  the  Father  has  owned  him,  honoured  ni'n, 
 and  highly  exalted  him.  We  therefore  flioulJ  noc  be 
 afliamed  to  own  him,  and  his  ways,  and  his  people. 
 The  threatnings  and  fco^s  of  an  unholy  and  p^o- 
 fane   "^'or^d   fliculd  not   mike  U5  afliamed  to  confeP: 
 
 Z  Chrid 
 
338  SvcCESs  prmifed to  Christ, 
 
 Chrift  openly,  and  to  give  up  our  fglves  unto  hiiti. 
 This  glorious  Lord,  is  one  of  whom  we  have  riot  the 
 lead  caufe  to  be  alhamed.  The  day  is  coming,  when 
 this  ihall  be  evident  to  all  the  World.  When  he  (hall 
 appear  in  that  glory  which  the  Father  has  given  him, 
 every  eye  fhall  fee,  and  every  tongue  Ihall  confefs,  chat 
 there  was  no  reafon  to  be  alhamed  of  him.  O  let  us 
 ferioufly  think  of  that  great  day,  and  how  unalike  it  will 
 then  fare  with  thofe  that  have  made  fincere  confeiTion 
 of  him,  and  with  thofe  that  have  been  alhamed  of  him, 
 that  fo  we  may  own  him,  and  not  be  afhamed  of  him 
 now  in  this  world.  Our  Lord  himfelf  fets  this  before 
 «s  asamatterof  foleron  confideration  in  this  CBf^.Matth, 
 X.  32.  IVbofoever  fhall  covfejs  me  before  men,  him  will  I 
 confefs  alfo  before  my  Father  which  is  in  heaven.  Mark  viii. 
 38.  Whofoever  /hall  be  afhamed  (f  me,  and  of  my  words ^ 
 in  this  fm fill  and  adulterous  generation,  of  him  alfo  fhall 
 the  Son  of  man  be  afhamed,  when  he  comet  bin  the  glory  of  his 
 Father,  with  the  holy  angels.  0  how  great  an  honour  and 
 happiness  will  it  be,  to  be  owned  by  the  Lord  of  glory 
 in  that  day  !  And  how  great  amifery  will  it  be,  to  have 
 Jefus  Chrift  alhamed  of  us  and  difown  us  in  that  day, 
 and  fay  to  us,  **  Depart  from  me,  for  I  know  you  not  1" 
 If  this  fliould  prove  our  unhappy  portion,  then  will 
 contempt,  and  (liame,  and  v/rath  be  poured  out  upon 
 us,  to  the  uttermoft,  and  to  all  eternity. 
 
 Use  3.  This  do6lrine  affords  abundant  corifolation  to 
 all  true  believers  in  Jefus  Chrid.  God  the  Father's  glo- 
 rifying Chrift,  efpecially  now  in  heaven,  adminifters 
 great  matter  of  comfort,  to  fuch  as  are  interefted  in 
 Jefus  Chrift  bv  faith  in  him.     For, 
 
 I.  It  may  afTure  them  of  the  faving  vertue  of  Chrift's 
 Offerings  and  death  for  them.  Here  it  is  to  be  conli- 
 dered,  that  God  laid  their  iniquities  upon  Jefus  Chrift. 
 Hence  he  was  to  anfwer  for  them,  and  pay  their  debt 
 to  the  juflice  of  God,  by  making  full  fatisfa6lion  for 
 their  fins.  This  he  undertook  the  doing  of,  by  mak- 
 ing ijiralelf  a  facrifice  for  their  fins  in  his  death  upon 
 
 the 
 
in  CALLING  the  Genrile  World.  339' 
 
 the  crors.---NovA',  that  this  death  of  his  was  of  fuffici- 
 ent  value  to  farisfv  for  their  fins,  is  moft  evidenr,  ia 
 that  God  has  glorified  him  in  heaven,  after  his  oblation 
 of  himfelf  on  earch.  Had  he  not  fully  anfwered  all 
 the  demands  of  divine  juflice,  he  had  never  been  raifed 
 from  the  dead,  and  received  up  into  glory.  His  glori- 
 fication, is  a  clear  demonflration,  of  the  fulnefs  of  his 
 farisfaflion,  and  that  he  has  paid  our  debt  to  the  utmofk 
 farthing.  Heb.  i.  3.  ^hen  he  had  by  hitnje If  purged  our 
 Jins,  he  fat  down  on  tbe  right  hand  of  the  tnajejty  on  high. 
 His  fitting  down  at  the  right  hand  of  God  above, 
 or  his  high  dignity  and  advancement  in  heaven,  is  a 
 full  proof  chat  he  has  purged  our  fins,  or  made  perfect 
 atonement  and  fitisfadtion  for  them.  And  how  com- 
 forting a  meditation  is  this,  to  all  true  believers,  for* 
 wham  Chrifb  died  !  When  they  confider,  that  God  the 
 Father  has  glorified  Jefus  Chrill  their  fijrecy,  they  may 
 be  allured,  that  the  guilt  of  all  their  fins  is  removed 
 from  them,  fo  as  that  they  iliali  never  be  condemned 
 for  them.  Thus  the  apofile  argues,  unto  the  confl^la- 
 lion  of  all  true  believers,  Rom.  viii.  33,  34..  fVho  jhall 
 lay  any  thing  to  the  charge  of  God's  eletl:  1  It  is  God  that 
 j'jjtifieth.  fVho  is  he  that  condemneth?  It  is  Cbriji  that 
 died,  yea,  rather  that  is  rifen  again,  who  is  even  at  the 
 right  hand  of  God,  who  alfo  maketh  intercejfion  for  us. 
 Chrifi's  being  at  the  righchand  of  God  in  neaven,  is 
 a  comforting  evidence  to  believers,  that  Chrifb  by 
 dying  for  them  has  exempted  them  from  condemna- 
 tion, and  obtained  a  difcharge  for  ihem. 
 
 2.  It  may  afTure  them,  that  they  ihill  alfo  be  ghrfied 
 with  Jefus  Chrift  in  heaven.  Here  we  are  to  confidtr 
 that  God  has  glorified  Jefus  Chnfl,  not  mecrly  as  a 
 fingle  individual,  or  private  per  Ton,  that  atled  for  him- 
 felf alone  ;  but  as  3  common  or  publick  perfiDn,  that  re- 
 prefented,  and  aded  for  others.  He  is  glorified,  in 
 the  quility  of  the  head,  furety,  and  reprcfentative,  of  aM 
 that  belong  to  the  ekilion  of  grace.  I'he  glc^rificarj^n 
 therefore  of  Jefus  Chrifl  in  heaven,  is  a  certain  pltrd^c 
 and  alTurance,  that  God's  e!e6l,  the  chofen   generation 
 
 Z    '2,  of 
 
J4<^  Success  pomifed  ro  C  h  r  i  s  t, 
 
 of  bcliever.%  feail  alfo  be  glorified  in  heaven.  If  the; 
 head  be  glorified.,  {o  iliall  likewife  all  ihe  members* 
 If  the  bridegroom  be  advanced,  fo  ihall  the  bride.  He 
 is  therefore  gone  before  to  prepare  a  glorious  place  for 
 them  in  his  Fathers  houfe,  (Joh.  xiv»  2.)  and  he  has 
 prayed  for  them,  that  they  may  be  with  him  where  he  fx,  to 
 fee,  and  ihare  in,  the  glory  God  has  given  to  him,  (Joh. 
 xvii.  24.)  and  he  m\\  2ii  i^i\ -come  again,  to  carry  them 
 to  his  glorious  kingdom,  and  to  make  them  partakers 
 of  his  glory.  CoL  iii.  4.  fVhen  Chriji  who  is  our  life 
 /ball  appear,  we  /hall  alfo  appear  with  him  in  glory,  O 
 what  comfort  is  this ! 
 
 Use  4.  Let  us  alfo  glorfy  Jefus  Chrifl.  If  God  the 
 Father  has  glorified  him,  this  Ihould  be  an  inducement 
 to  «y,  to  glorify  him,  as  far  as  we  are  capable  of 
 doing  ir.  Herein  we  (hall  a£t  in  a  conformity  to  God, 
 which  is  otir  duty  and  honour.  There  lliould  be  in 
 us  an  holy  ambition  to  refemble  Godj  as  much  as  we 
 Can.  And  in  this  point  we  fliould  imirate  God,  by 
 honouring  thofe  whom  he  honours,  efpecially  Jefus 
 Chrift,  whom  he  moR  honours.  If  we  are  the  dear 
 childnn  of  God^  we  (hall  in  this  cafe  be  followers  of  God, 
 Him  whom  the  great  King  and  God  of  heaven  delights 
 to  honour,  we  ihould  alfo  delight  to  honour.— -But 
 befides  this  motive  to  glorify  Chrifl,  which  our  do6trine 
 fuggefts  unto  us,  I  may  here  fee  before  you  feveral 
 other  confiderations,  to  excite  hereunto. 
 
 I.  God  the  Holy  Ghcfl  does  alfo  glorify  Jefus  Chrifl. 
 Thus  Jefus  Chrift  faid  of  the  holy  Spirit,  'joh«  xvi.  14. 
 He  fhall  glorify  w^.— -He  glorified  Chrift,  by  infpiring 
 the  penmen  (f  the  holy  fcriptures,  wherein  the  glory  of 
 Chrift  is  revealed  to  the  world.  The  fcriptures  alone 
 do  declare  unto  men,  what  a  glorious  perfon  the  Lord 
 Jefus  Chrift  is.  Therein  the  wonderful  glory  of  Jefus 
 Chrift  is  clearly  manifefted.  Now  it  was  the  holy 
 Spirir,  who  infpired  and  guided  them  in  this  infallible, 
 revelation  of  the  glory  of  Chrifb.  And  herein  the 
 holy  Spirit  has  glorified  Je/us  Chrift.— -It  is  aifo   the 
 
 holy 
 
in  CALLING  the  Gentile  World.  341 
 
 holy  Spirir,  who  enlightens  the  minds  of  men  in  the  know- 
 ledge of  Chrift,  who  gives  them  a  Ipiritual  difcerning 
 of  the  glory  of  Chrill,  and  turns  the  hearts  of  finners 
 unto  Chrift,  and  enables  them  to  live  to  his  glory. — 
 )f  then  it  be  fo  much  the  work  and  office  of  the 
 holy  Spirit  to  glorify  Chrid,  this  lliould  induce  us  to. 
 make  this  our  work  too.  If  we  are  led  by  the  Spirit 
 of  God,  we  fliall  do  f). 
 
 2.  The  angels  and  faints  in  heaven  do  glorify  Jefu's 
 Chrift.  This  is  the  conftant  employment  and  buiinefs 
 of  the  church  triumphant,  to  glorify  Jefus  Chrift:  in  hea- 
 ven. They  do  all  with  one  confent  honour  Jefus 
 Chrift,  and  give  glory  to  him.  Rev.  v.  13.  And  every 
 creature  'uobicb  is  in  heaven,  heard  /,  faying^  BleJJing,  and 
 honour^  and  glory,  and  power,  be  unto  him  that  Jitteth  upon 
 the  throne,  and  unto  the  Lamb  for  ever  and  ever.  Now, 
 if  thofe  moft  glorious  and  excellent  creatures  in  heavea 
 above,  do  fo  glorify  Jefus  Chrift,  this  fliould  be  an  ar- 
 gument with  us  to  glorify  Jefus  Chriil  here  below. 
 'Tis  heaven^s  work  to  glorify  Chrift,  and  therefore 
 moft  worthy  to  be  our  work  alfo. 
 
 3.  Chrift  is  moft  worthy  to  be  glorified  by  us.  He 
 is  fo,  confidered  in  himfef,  being  an  infinitely  glorious 
 perfon,  poft*rfr>:d  o{  all  the  excellencies  of  the  Godhead. 
 lie  is  the  great  God,  the  mighty  God,  God  over  all, 
 hkfjed  for  evermore  ;  and  therefore  moft  worthy  to  be 
 glorified. ---He  is  alfo  worthy  to  be  glorified  on  the  ac- 
 count of  what  he  is  to  wx.-— He  is  our  Maker,  and  our 
 Redeemer;  and  on  both  thefe  accounts  is  moft  worthy 
 to  be  glorified  ;  efpecially,  on  the  account  of  our  re- 
 demption by  him.  i  Cor.  vi.  20.  Te  are  bought  with  a 
 price  :  therefore  glorify  Cod,  in  your  body^  and  in  your  fpirit, 
 which  are  God^s.  Rev.  v.  9.  Thou  art  worthy  to  take 
 the  book,  and  to  open  the  Jeals  thereof  :  for  thou  wift  flvn, 
 and  hajt  redeemed  us  to  God  by  thy  blood,  out  of  every  kin- 
 dred, and  tongue,  and  people,  and  nation. 
 
 4.  The  glorifying  Jefus  Chrift,  is  an  honouring  God 
 the  Father.  The  honouring  of  the  Son,  is  an  honouring. 
 cfthe  Father  alfo.     And  unlefs  we  do  honour  the  Son, 
 
 Z  3  wirh. 
 
34^  Success  promifed  to  C h r  is t,  (^c. 
 
 with  the  fame  honour  wherewith  we  honour  the  Fa- 
 ther, we  do  not  indeed  honour  the  Father  at  all.  So 
 our  Lord  declares,  ^oh,  v.  22,  23.  The  Father  b^h 
 committed  all  judgment  to  the  Son  :  that  all  men  fhould 
 honour  the  Son,  even  as  they  honour  the  Father.  He  that 
 honoureth  not  the  Son,  honoureth  not  the  Father  that  Jent 
 him.  Men  may  pretend,  as  the  Jews  here  did,  10 
 honour  God  the  Father,  though  they  do  not  honour 
 Jefus  Chrifl,  with  equal  honour  as  they  do  God  the  Fa- 
 cher  :  but  fuch  pretences  are  vain.  If  men  do  not  ho- 
 nour  Jefus  Chrifl  with  the  fame  faith,  love,  fear,  wor- 
 fhip  and  obedience,  which  are  due  to  the  Father,  they 
 do  not  truly  and  acceptably  honour  the  Father,  any 
 niore  than  a  Jew,  Turky  or  Pagan. 
 
 5.  Our  glorifying  Chriil  will  aflu redly  ijjiie  in  our 
 own  eternal  glorification.  If  we  honour  Chrift,  He  will 
 honour  us.  If  we  hve  to  his  glory,  paying  to -him 
 that  homage  and  refpe6l  which  is  his  due,  we  fiiall 
 receive  eternal  glory  from  him.  They  that  glorify 
 him  on  earth,  (ball  be  glorified  with  him  in  heaven 
 for  ever.  O  then,  let  us  live  to  the  glory  of  Chrid  : 
 then  will  death  be  gain  to  us  ,•  for  it  will  be  followed 
 with  communion  with  Chrifl;,.  and  conformity  to  him 
 in  never-ending  bleflcdnefs  and  glory. 
 
 Disc. 
 
The  Importa7tce  and    the.  Seafon  of  f^ek- 
 ing  and  finding  God. 
 
 ^'»  «I»  'i'  't?  i?  ^J^  ♦  'it  "J^  ♦  ♦  'J'  '$'  "J*  "^  'J*  'J"  *$*  •$*  *$•  'J'*  'J^  'J*  -Jp  'fr'J?  *fe 
 
 Discourse  VIIL 
 
 I  S  A  I.    LV.   6. 
 
 Seek  ye  the  Lord^  ^ivkile  he  may  be  found  ; 
 call  ye  upon  him^  while  he  is  near. 
 
 ^'^5^  N  this  verfe  the  Propktt,  by  way  of  exhorU- 
 ^  I  1^  tion,  diredls  his  fpeech  to  fuch  as  enjoyed  the 
 Sk>s}k'^  gofpel,  and  fo  were  favoured  with  the  means 
 -'^^^  of  grace  and  falvation.     Where  obferve, 
 
 1.  The  ^f:v/y  enjoined  ;  in  two  phrafes  intimating  the 
 fame  thing,  Seek  ye  the  Lord^ — Call  upon  him.  What  is 
 intended  by  feeking  God  and  calling  upon  him,  fhall 
 prefently  be  fhewn. 
 
 2.  The  feafon^  wherein  this  duty  is  to  be  attended  ; 
 expreffed  alio  in  two  phrafes  importing  the  fame  thing. 
 Habile  he  may  be  found, — Habile  be  is  near,  God  is  near 
 to  finners,  by  his  eflential  prefence  with  them.  /l^.  xvii. 
 27,  28.  He  is  not  far  from  every  one  of  us  :  for  in  him 
 we  Itve,  and  move,  and  have  our  being.  But  this  nearnefs 
 of  God  to  finners,  is  not  that  dire<5tly  meant  in  the  text, 
 for  thus  God  is  always  near  to  finners,  and  ever  will 
 
 Z  4  be 
 
344        T/&5  Importance  and  the  SeKso^ 
 
 he  fo,  even  in  hell  iifelf.  Whereas,  this  nearnefs  of 
 God  to  Tinners,  mentioned  in  the  text,  is  only  for  a 
 ]\mite6  feajon,  God's  being  near  to  Tinners  means  here, 
 his  being  near  to  them  by  his  gracious  prefence,  making 
 to  them  the  offers  of  mercy,  grace  and  lalvation.  In 
 this  TenTe,  God   will  not  always  be  near. 
 
 3.  The  encouragement  umo  feafonable  feeking  and 
 calling  upon  the  Lord  ;  He  may  be  found.  If  Tinners 
 do  duly  feek  the  Lord  in  the  feaTon  of  ir,  thev  (liall 
 find  the  Lord.  A  promiTe  of  that,  is  included  in  the 
 text.-* The  note  from  the  words  may  be  this. 
 
 DocT.  Sinners,  under  the  gofpel,  (hould  be  con- 
 cerned to  feek  the  Lord,  in  the  time  wherein  he  may  he 
 found. 
 
 Prop.  J,  'Tis  the  ^«ry  of  Tinners,  under  the  goTpel, 
 to  feek  the  Lord.  This  is  the  common  duty  of  Tinners  ; 
 what  they  are  all  called  to.     Here  two  queflions. 
 
 Quefl:.  I.  fVhat  is  implied  in  their  feeking  the  Lord  ? 
 
 Jnfw.  I.  That  they  (hould  fee  themfelves,  in  their 
 natural  eftate,  to  be  without  God.  Man  in  in  his  firfl: 
 eftate  of  innocence,  had  an  intereftin  God,  and  enjoyed 
 communion  with  God.  But  by  his  apoftacy,  he  lojl 
 God,  loft  his  image  and  favour,  loft  union  to  him, 
 and  fellc  wfliip  with  him.  And  hence  all  men,  while 
 they  continue  in  this  apoftate  eftate,  are  deftiture  of 
 God.,  Eph.  ii.  12.  Jt  that  time,  ye  were  without,  God  in 
 the  world.  This  is  one  thing  intimated  in  the  call 
 given  ro  Tinners  to  feek  God.  No  one  Teeks  for  that 
 which  he  has  already^  but  for  that  which  he  has  nor. 
 Seeking  is  of  that  which  is  lofi,  and  notjin  a6lual  pof- 
 Teftion.  And  agreeable  hereunto,  the  feeking  God 
 has  annexed  to  it  the  promife  of  finding  God,  which 
 TuppoTes  the  lofs  of  God.  For  that  which  may  be 
 found,  was  loft.     Of  this  Tinners  ftiould  be  TenTible. 
 
 Jnfiv:  2.  Thar  flnners  {hou]d  fee  their  need  of  God. 
 
 God  istheonly  Toul  facisfying  and  blelFed-making  good. 
 
 'i'o  enjoy  him,  is  true  happineTs.  Pfal.  c.xliv.  15.  Happy 
 
 '         '  ■  is 
 
e/ SEEKING    and   FINDING   GOD.  345 
 
 is  that  people  whofe  God  is  the  Lord.  On  the  other  hand, 
 to  be  feparated  from  God,  and  deprived  of  God,  is 
 the  greaieft  unhappinefs.  Pfal.  Ixxiii.  27.  They  that  are 
 far  from  thee,  p.i all  peri flo.  Sinners  then  do  fland  in  ab- 
 foluce  need  of  God,  in  order  to  their  bein^  happy, 
 I'his  their  need  of  God,  and  their  being  fenlible  here- 
 of, is  implied  in  the  command  given  to  them,  10  feek 
 God.  Men  do  not  feek  and  fearchfor  needlefs  thjngs, 
 which  they  think  they  can  do  as  well  without,  as  wiih. 
 When  God  therefore  requires  Tinners  to  feek  himfelf, 
 he  would  have  them  to  fee  and  conlider  their  great 
 need  of  him^  in  order  to  their  well-being  and  blefT^dnefs. 
 'i"hus  the  prodigal^  far  from  God,  fdw  himfelf  in  a  pe- 
 fifljing  ftate.   Luk.  xv.   17. 
 
 Anfw.  3.  That  Tinners  fliould  earneflly  defire  God. 
 Seeking  for  a  thing,  carries  in  it  a  w'  to  find  :  ic  im- 
 plies a  defire  of  obtaining  the  thing  '  .ight  f(ir.  Thus 
 the  fouls  of  finners  fl-iould  pant  after  God,  fliould  r^/>y^ 
 for  the  living  God,  and  /o;?^  to  find  him.  Their  defires 
 of  obtaining  God,  his  fpecial  prefence,  grace  and  fa- 
 vour, fiiould  be  moil  fervent  and  refilefs.  Nothing 
 but  God,  can  content  and  fatisfy  the  defires  of  men  : 
 and  therefore  their  defires  fliould  earnefl:ly  go  out  after 
 God.  Thus  the  prodigal  refAved  to  go  to  his  Father. 
 Luk.  XV.  18. 
 
 Anfw.  4.  That  finners  fliould  pray  to  God.  Their 
 defires  fliould  be  offered  up  unto  God  in  the  way  of 
 prayer  to  him.  Seeking  God,  is  fometimes  put  for  all 
 divine  worfliip  ,•  but  mofl:  frequently  for  praying  to 
 God.  So  in  the  text  it  is  expreflT^d  by  calling  upon  the 
 Lord.  To  feek  God^  is  to  invocate  God  bv  prayer. 
 Pfal.  xxxiv.  4.  /  Jought  the  Lord,  i.  e.  I  prayed  to  the 
 l^ord  ;  as  the  next  words  fliew,  and  be  heard  we.  Hence 
 a  generation  of  praving  fouls,  are  called  the  generation  of 
 rkem  that  feek  God,  that  feek  his  face.  Pfal.  xxiv.  6.  Sinners 
 then  fliould  feek  God  by  praying  to  him. ---And  in  this 
 prefent  cafe,  there  are  thefe  following  t^ngs,  which  in 
 the  way  of  prayer  they  fliould  feek  unto  God  for. 
 
 "  •  I.  That 
 
34^         jTfe  Importance  and  the  Season 
 
 I.  That  he  would  be  unto  them  a  reconciled  God. 
 Though  God  was  at  firffc  man's  friend,  yet  by  reafon 
 of  fin,  he  is  become  man's  enemy.  Sinners  are  ene- 
 mies to  God,  and  God  is  (in  Tome  refpefts)  an  enemy 
 to  them.  The  mofl  holy  God  is  alienated  from  finners, 
 and  is  angry  with  the  wicked  every  day.  While  they  con- 
 tinue in  a  ilate  of  fm,  God  loaths  their  perfons,  and 
 hates  their  ways,  and  denounces  wrath  againfl  them.-- 
 Neverthelefs,  though  God  be  thus  an  enemy  to  finners, 
 yet  he  is  not  an  irreconcilable  enemy  to  them,  as  he 
 is  to  the  angels  that  fell.  There  is  a  poflibility  of  fin- 
 ful  men's  reconciliation  to  God  :  yea,  God  has  provi- 
 ded a  pace-maker  between  himfelf  and  finners,  even, 
 his  Son  Jefus  ChriiL  And  through  this  Son  of  his  love, 
 he  is  willing  to  be  at  peace  with  us,  offers  peace  to  us, 
 and  even  befcQch^s  us  to  be  reconciled  to  him.  2  Cor.  v.  20. 
 Now  it  is  the  great  duty  of  finners  to  feek  unto  God, 
 ?^h,a.t,this  reconciliation  may  be  aftually  effe6led.  They 
 iTiould  be  concerned  to  recover  the  loft  favour  and 
 friendfliip  of  God,  and  get  his  anger  turned  away  from 
 ihem.  PJaL  xxvii.  8.  fVhen  thoujaidjly  Seek  ye  my  facey 
 my  heart  /aid  unto  thee.  Thy  facet  Lord,  will  I  feek.  It 
 is  our  duty  to  feek  peace  wich  men^  and  to  purfue  it  ; 
 much  more,  to  feek  peace  with  pod,  and  to  purfue  it. 
 What  is  there,  or  what  can  there  be,  that  we  (hould  more 
 feek  after,  than  that  the  enmity  between  God  and  us 
 may  ceafe,  and  that  we  may  have  him  to  be  our  friend  ? 
 What  will  become  of  us,  if  God  abide  our  enemy  ? 
 Who  can  ftand  our  friend,  if  he  be  our  foe  ?  If  God 
 be  againft  us,  every  thing  will  be  againft  us.  But  // 
 God  be  fir  us,  who  can  be  againji  us  V  Rom.  viii.  31, 
 %{  God  be  fur  us,  ic  matters  not  who  is  or  may  be 
 againft  us. 
 
 •2.  That  God  would  be  unto  them  ?i  fm- pardoning  God. 
 There  are  no  adult  finners,  but  what  (befides  that  dif^ 
 obedience  of  one  man,  whereby  many  were  made  finners)  are 
 ^uiky  of  numberlefs  fins.  An  heavy  burden  of  guilt  is 
 living  upon  them,  which  is  f  ifficient  to  fink  them  down 
 in:o  the  bottom  of  hell.  Yet,  though  their  fins  be  ex- 
 ceeding 
 
^/sEEK;iNG  flfli  FINDING  GOD.  347 
 
 ceeding  many  and  great,  they  are  however  through  rich 
 grace  pardonable.  They  may  be  all  forgiven.  God 
 has  declared  to  us,  that  there  is  forgivenefs  with  him  for 
 us,  though  there  be  none  for  Devils.  He  has  provided 
 a  Saviour,  to  fave  us  from  our  fins.  And  through  this 
 Saviour,  he  freely  offers  to  us  the  pardon  of  all  our 
 fins.  He  is  a  God  ready,  for  Chrifl's  fake,  to  forgive 
 iniquity,  tranfgrejjion,  and  Jin.- - -Now,  it  is  the  great  duty 
 of  linners,  to  leek  to  God  for  the  pardon  of  their 
 fins  :  as  did  the  penitent  publican,  Luk.  xviii.  13.  God, 
 be  merciful  td  me  afinner.  The  Lord  Jcfus  Chrid  directs 
 us  to  ask  this  of  God  in  prayer.  Mattb.  vi.  12.  Forgive 
 us  our  debts.  So  great  a  mercy  as  forgivenefs  of  fin, 
 is  worth  a  feeking  to  God  for.  BleJJed  is  the  many 
 nvbofe  tranfgrejjion  is  forgiven,  whofe  Jin  is  covered,  and  to 
 Inborn  the  Lord  imputeth  not  iniquity.  Pfal.  xxxii.  1,2. 
 
 3.  That  God  would  be  unto  inem  a  foul  converting  God. 
 All  men  are  by  nature  over-fpread  with  fin  and  filthi- 
 nefs.  In  our  fleflo  dwelJetb  no  good  thing,  but  only  evil. 
 Rom.  vi).  i8.  By  the  fall  our  firft  parents  lofl:  the  holy 
 image  of  God,  and  fo  could  not  propagate  it  to  their  pof- 
 tericy  ,•  hue  inftead  thereof,  conveyed  to  them  the 
 image  of  Satan. ---Yet  however,  the  holy  image  of  God 
 may  be  reflored  to  us  ;  we  may  be  created  again,  after 
 the  image  of  God  in  right eoiifnefs  and  true  holinefs.  God 
 has  fent  his  Son  into  the  world  to  purchafe  fandlifying 
 grace  for  us  ;  and  in  the  gofpel,  if  is  freely  offered  to 
 us. ---Now,  it  is  the  great  duty  of  finners  to  feek  unto 
 God  by  prayer  for  renewing  grace.  This  will  make 
 ihem  like  the  holy  God  ;  this  will  fie  them  to  glorify 
 God  now,  and  to  enjoy  him  forever  in  the  other  world. 
 This  therefore  is  a  thing  which  they  (hould  importu- 
 nately feek  to  God  for.  Their  earned  prayer  to  God, 
 (hould  be  that  of  David,  Pfal.  li.  10.  Create  in  me  a 
 clean  heart,  0  God,  reneiv  a  right  fpirit  within  me. 
 And  that  of  Epbraim,  Jer.  xxxi.  18.  Turn  thou  me,  and 
 J  fhail  be  turned.  We  fiiculd  go  to  the  throne  of  grace y 
 that  we  may  Jind  grace. 
 
 4.  They 
 
348  The  Importance  and  the  Season 
 
 4.  They  fliould  feek  unto  God,  that  he  would  be  ta 
 them  an  allfufficient  God,  and  their  portion  for  ever, 
 Man  by  his  fin,  loft  communion  wich  God  ;  this  fcpa- 
 rated  between  him  and  his  God  :  and  God  might  have 
 left  it  as  a  wall  of  eternal  feparation  from  himfelf.  In 
 fuch  a  fta:e  of  diftance  from  himfelf,  he  has  lef  the  hl^ 
 hn  angels  ;  and  he  migh:  have  dealt  alike  by  fallen 
 man.  Buc  God,  of  nis  infinite  grace,  has  found  out  a 
 way  for  our  coming  to  the  re-enj<r<  ment  of  himfelf, 
 as  the  fountain  of  all  good  and  blelTcdnefs.  B)  Jefus 
 Chrift,  we  that  are  afar  off  from  Gt>d,  may  be  made 
 nigh  to  God.  {Epb.  ii.  13.)  By  his  fuiFerings  and  death, 
 we  may  be  brought  to  Gody  to  the  full  and  everlafting 
 enjoyment  of  God.  (i  Pet,  iii.  18. )■  -N  jw,  this  enjoy- 
 ment of  God,  is  what  finners  (hould  feek  after.  Tneir 
 defires  (hould  go  out  after  God,  wich  the  Pfalmift, 
 Pfal  Ixxiii.  25.  Whom  have  I  in  heaven,  hut  thee  1  And 
 there  is  none  on  earthy  that  I  dejire  be  fides  thee.  This  is 
 what  Chrift  Jefus  exhorts  us  to,  when  he  bids  us  to 
 feek  the  kingdom  of  Gody  i.  e.  to  feek  God  in  the  king- 
 dom of  heaven.  (Matth.  vi.  33.)  This  is  alfo  whac 
 the  apoftle  exhorts  us  to,  when  he  bids  us  to  feek 
 thofe  things  which  are  above.  (Col.  iii.  i.)  God  is 
 above  ;  there  he  dwells,  and  there  he  is  to  be  enjoyed  : 
 and  the  fruition  of  him  there,  is  what  we  ihogld  feek 
 after.-— Thus  for  the  firft  enquiry,  viz.  What  i^  im- 
 plied in  feeking  God  ? 
 
 Queft.  2.  Ho'U)  is  God  to  be  fought  by  finners  ? 
 
 Anfiv.  I.  Speedily.  God  is  to  be  fought  immediately, 
 without  any  delay.  His  call  to  finners  is,  to  hearken  to 
 his  voice  to  day  ;  and  nor  put  it  off  'till  to-morrow. 
 {Hcb.  iii.  7.)  The  feeking  God  is  a  work  that  requires 
 hajte.  We  cannot  poftibly  fer  about  this  work  too  foon. 
 Tne  fooner  we  engage  in  thi5  work,  the  better.  The 
 prefmt  time,  is  the  befl  time.  Whatfoever  therefore 
 we  have  to  do  in  this  cafe,  we  ftiould  do  it  quickly. 
 Should  we  not  feek  to  agree  quickly  with  God,  who  is 
 our  adverfdry  ?  Should  we  not  make  hafle  to  efcape  his 
 wrath,  and  recover  his  favour?  Surely  we  ftiould. 
 
 Anf'^- 
 
d^  SEEKING   a«rf  F  I  Ni)ING  GOD.  349 
 
 Anfw  2.  They  flioiild  feek  God  diligently.  God  and 
 the  tnings  of  God,  are  not  ro  be  fought  afcer  a  carelefs 
 and  indiffi^rent  manner,  as  if  we  did  not  much  care  whe- 
 ther we  enjoved  God,  r  not.  Such  a  fpirit  of  indilFcr- 
 ency  in  this  cafe  is  to  be  abhorred.  For  ic  is  not  an  indif- 
 ferent thing,  whether  we  find  God,  or  not  :  'tis  not  a 
 ma':ter  of  indifFtrencv,  wnether  we  obtain  peace  with 
 God,  pardon  of  fin,  grace  here,  and  glory  hereafter. 
 Thefe  things  are  of  abfolu'c  and  indifpenfable  liecef- 
 fity  ,•  and  therefore  are  to  be  fought  wiro  greatefl;  dili- 
 gence* Oiilv  to  fuch  diligenr  feeker'\  the  promife  of 
 finding  is  made.  Heb.  xi.  6.  God  is  the  re  warder  of  them 
 that  diligently  feek  him.  Jer  xxix.  13.  Te  fjall  feek  me, 
 and  /hall  find  me,  when  ye  fhall  fearch  for  me  with  all  your 
 hearts.  The  wholt  foul  is  to  be  eng-iged  in  feeking 
 God.  Other  things  mav  be  fought  with  moderation  ; 
 but  no  labour  or  pains  can  be  too  great  in  feeking  God. 
 Pfal.  Ixiii.  8-  My  fiul  foUoweth  hard  after  thee.  In  this 
 macrer  men  cannot  exceed,  or  over-do. 
 
 Anfw.  3.  They  fliouid  feek  God  principally.  God  is 
 the  bed  and  chief  good,  and  therefore  is  chiefly  to  be 
 fought.  It  is  lawful,  and  a  duty,  to  feek  outward  good 
 things  ;  but  our  chief  fearch  Ihould  be  after  God.  He 
 is  infinitelv  better  than  all  the  good  things  of  this  world  ; 
 and  therefore  is  infinitely  more  worthy  to  be  fought, 
 than  they  are.  Thefe  things  are  only  drops  of  comfort : 
 God  is  an  infinite  ocean  of  good.  Thefe  things  are 
 emptinefs  ;  God  is  all-fulnef$.  Our  chief  care  and  bu- 
 fiiiefs  therefore  fhould  be  to  feek  and  find  God.  Mat^h. 
 vi.  33.  Seek  firfi  the  kingdom  of  God,  and  his  rightcoufncfs. 
 Before  and  above  all  things,  God  and  the  things  of 
 God,  are  to  be  fought.  All  other  things  are  to  be 
 fought  in  a  fubordination  to  God,  as  they  may  be  helps 
 and  means  to  bring  us  to  the  enj  j\  ment  of  God.  With 
 all  their  gettings  therefore,  ^finners  fli  aild  be  careful 
 to  get  God,  to  be  theirs.  Noticing  Ihort  of  God 
 lliould  content  their  f-mls.  Pfal.  iv.  6,  7.  'Ihere  b: 
 many  that  fay,  IFho  will  fJjew  us  any  good  ?  Lord,  lift  then 
 up  ihs  light  of  thy  countenance  upon  us.    Thou  hajl  put  ghid- 
 
 nfs 
 
350  The  Importance  and  the  Se asoU 
 
 nefs  in  my  hearty  more  than  in  the  time  when  their  corn 
 and  their  wine  increajed.  (Jur  chief  ctfire  Ihould  be  af- 
 ter God,  and  our  chief  joy,  in  God  j  and  noc  the  good 
 things  of  this  wgM, 
 
 Anjw.  4.  They  ihould  feek  God  penitently.  Sinners 
 have  lofl:  God,  and  they  Ihould  feek  him  farrowing, 
 and  bewailing  their  Jofs  of  him.  They  (hould  lament 
 after  the  Lord  \  fo  the  people  of  Ifriel  did^  i  Sam.  viii 
 2.  The  lofs  of  God  is  the  greatefi:  lofs  ;  and  therefore 
 calls  for  thegreareft  lamentation.  Sinners  then  ihould 
 bemoan  themfelves  on  the  account  of  this  lofs  ;  and 
 ihould  efpecially  mourn  before  God  for  (\r),  which  has 
 procured  this  lofs  of  God.  'Tis  iniquity,  that  has  fepa- 
 rared  between  God  and  men.  Ifai.  lix.  2.  Tour  iniquities 
 have  feparated  between  you  and  your  God.  Thefe  are  the 
 meriiorious  and  provoking  caufes  of  God's  departure 
 from  them.  And  therefore  in  feeking  God,  fmners 
 fhould .penitently  confefs  to  God  their  'Cms,  which  have 
 deprived  them  of  God.  This  is  what  God  expeds 
 from  them,  in  order  to  their  finding  of  him.  H(f  v.  15. 
 /  will  go  and  return  to  my  place,  till  they  acknowledge  their 
 (ffmce,  and  feek  my  face  ;  in  their  afflikion,  they  will  feek 
 me  eai-ly.  I'hus  the  prodigal  Ton,  that  was  gone  far 
 away  from  his  father,  returned  to  his  father,  feeking 
 his  favour  in  the  way  of  penitent  corfeffion  of  his  iin, 
 and  met  with  a  gracic:us  reception.    Luk.    xv.   21,  22. 
 
 Anfw.  5.  They  iliould  feek  God  through  Jefus 
 C\\u%beUevingly.  Sinners  can  have  no  accefs  to  God, 
 but  by  the  mediator  Jefus  ChriH:.  Joh.  xiv.  6.  No  man 
 Cometh  to  the  Father,  but  by  me.  None  can  enjoy  com- 
 munion with  God,  in  this  world  or  that  which  is  to 
 come,  but  only  by  the  mediation  of  Jefus  Chrift.  'Tis 
 he,  ihdii  brings  us  to  God.  i  Pet.  iii.  18.  'Tis  he,  that 
 procures  for  us  admiffion  into  God's  gracious  prefence 
 here  on  earth,  and  into  his  glorious  prefence  hereafter 
 in  heaven.  So  that  'tis  for  his  fake  alone,  that  God 
 will  be  found  of  us  when  we  Jeek  to  him,  and  that  he 
 will  hear  us  when  we  call  upon  him.  God  will  neither 
 be  fought  nor  found  by  us^   but  only  in  and  by  Jefus 
 
 ChrilT. 
 
o/  SEEKING  dni   FINDING   GOD.  35 1 
 
 ChriO-.  We  muft  therefore  come  to  God  by  him,  rely- 
 ing  upon  his  mediation  ,*  as  ever  we  would  expeft  to 
 partake  of  falvanon  and  happinefs  in  the  fruirion  of 
 God.  Heb.  vii.  25.  He  is  able  to  fave  unto  the  tittermojb 
 tb^m  that  come  unto  God  by  him,  feeing  he  ever  liveth  to 
 make  intercejjion  for  them.  God,  and  every  i^ood  thing 
 is  to  be  fought,  for  the  fake  of  Jefus  Chrift.  Dan.  ix. 
 17.  Now  therefore y  O  our  God,  hear  the  prayer  of  thy  Jer- 
 vanty  and  his  fupplications  y  and  caufe  thy  face  to  jhine  upon 
 thy  fanSiuary  which  is  dcfolatCy  for  the  Lord's  Jake.  Our 
 dependance  mud  be  upon  the  merit  and  interceflion  of 
 Jefus  Chrifl,  for  all  our  fuccefs  in  feeking  God.  And 
 m  this  way  of  faith  in  Chrift,  we  Ihall  fpeed. 
 
 Jnfw,  6.  They  lliould  feek  God  confiantly.  They 
 fhould  feek  God,  not  only  for  a  time,  but  hold  on  ia 
 ft^eking  God.  Pfal.  cv.  4.  Seek  the  Lord  and. his  fhength^ 
 feek  his  face  evermore.  Though  they  do  not  prefencly 
 find  God,  yec  they  ihould  not  give  over  feeking  God. 
 Ic  fhould  be  far  from  them  to  fay  as  he  did,  2  King.  vi. 
 33.  fVhy  fhould  I  wait  for  the  Lord  any  longer  ?  God  is 
 mod  worthy  to  be  waited  upon,  and  waited  for  :  and 
 if  after  all  our  waiting  we  at  laft  find  him,  it  will  make  us 
 full  amends  for  our  patience  and  pains  in  feeking  him. 
 Sinners  then  Ihould  not  give  way  to  any  difcourage- 
 ment  ;  but  lliould  continue  to  feek  God,  in  hope  of 
 finding  him.  And  if  they  do  perfcvere  in  feeking  God, 
 they  may  be  farisfied,  that  God  will  be  found  oFthem. 
 Hff  vi.  3.  Then /hall  W€  know,  if  we  follow  on  to  know 
 the  Lord.  By  knowing,  here  is  meant  fuch  a  knowledge 
 as  is  accompanied  with  the  enjoyment  of  God  :  fo  the 
 following  words  do  intimate,  Then  fhall  he  come  unto  us 
 as  the  rainy  as  the  latter  and  the  former  rain  upon  the  earth. 
 Let  us  therefore  patiently  wait  on  God  in  the  wiv  nf 
 diligent  feeking  of  him  ;  and  we  may  hope,  it  will  nor 
 be  long  before  we  (hall  find  him.  Pfal.  xxvii,  14.  l^Faic 
 on  the  Lord  :  be  of  good  courage,  and  he  fhall  Jlrengthen 
 thing  heart  :  waity  I  fay^  on  the  Lord.  Marth.  vii.  7. 
 Ask,  and  it  fhall  be  given  you  ;  feek,  and  yc  fhall  find, 
 knock,  and  it  fball  be  opened  to  you. 
 
 Prop. 
 
352  The  Importance  d«^  the  Season 
 
 Prop.  II.  There  is  a  Timey  wherein  Tinners  may 
 find  God,  if  they  feek  him,— -Solomon  favF,  To  every 
 thing  there  is  a  Jeafon.  Eccl.  iii.  1.  There  is  a  fie  and 
 proper  feafxi  for  the  doing  of  every  bufihefs.  This  is 
 true  in  reference  to  feeking  and  finding  God.  There 
 is  a  feafon  wherein  he  may  be  fdughr,  fo  as  to  be 
 found.  Luk.  xix.  42.  This  thy  day,  a  day  of  gracious 
 vifitation  ;  (  iJ^.  44. )  a  '/'fw^,  wherein  the  redeemer 
 vijited  them,  was  near  to  thern^,  and  might  be  found  of 
 them. --"Here  ic  may  be  enquired, 
 
 Quefl.  fVhen  is  it  a  time,  wherein  finners  may  find 
 God,  if  they  feek  him  aright  ? 
 
 Anjix},  I.    In  general,  The  time  of  life,   is  a    time 
 wherein    God  may    be  founds  if  Tinners  feek  him.— - 
 Afcer   death,    ihe   time  of  finding    God    is  come  to 
 a    perpetual  end.      But    as  long    as   life   lads,     God 
 will  be  found,  if  he  indeed  be   fought  aright.      Some 
 that   have    lived  in  the    negle6l    of   God,  even   till 
 old  age,   have  yet   upon    their  humble   Teeking  God, 
 found  him  a  merciful,  Tin-pardoning  Go^,    Yea,  in  the 
 Jaft  days  of  life,  even,  on  a  death-bed.  Tome  upon  their 
 penitent  Teeking  of  God,  have  found  him.    7  hough  the 
 repenrance  of  Tuch   is  Teldom  true,  yet  when  it  is  Tin- 
 cere,  they  do  certainly  find  mercy  with  the  Lord,  and 
 their   Tins  Ihall   be  forgiven.  A^,  iii.  19.    Repent,  that 
 your  fins  may  be  blotted  out.     If  God  give  repentance ^   he 
 wil!  g'.veremi[Jion  of  fin.  A6t.  v.  31.  And,  IVhofo  believeth 
 With  the  heart,  whether  Tooneror  later,  he  believeth  unto 
 right eoiifnefs,  and  To  to  the  faving  of  the  foul.  (Rom.  x. 
 10.  Heb,  X.  39.)  Sinners  may  in  their  very  lafl  hours 
 be  really  penitent  ;  or  elTe  it  would  be  in  vain  to  pray 
 with  them,  and  for  them  ;    in  vain  to  uTe   means  for 
 bringing  them  to  repentance,  and  in  vain  for   them  to 
 feek  God  :  nay,  it  would  then  be  no  Tin  in  them,  to  de- 
 fpair.  And  if  they  are  really  penitent  and  believing,  they 
 Ihall  aflliredly  be  Taved.     The  penitent  thief  went  from 
 the  cruTs   to  paradfe.   Luk.  xxiii.  43.     This  day,   &c. 
 It  IS  horrid,  to  TuppoTe,  that  God  will  damn  a  believing 
 repeniiiig  Tinner.- -Yec  however,  none,  upon  this  ap» 
 
 prehenfion, 
 
e/  SEEKING  and  FINDING  GOD.  353 
 
 prehenfion,  (hould  defer  their  repenting  and  clofin^ 
 tvich  Chrifl,  till  a  dying  hour.  This  is  mort  wicked 
 prefumption,  and  is  likely  to  end  in  obftinate  unbelief 
 and  final  impenitency  and  ruin. 
 
 y^nfu).  2.  More  pardcularly,  There  are  fame  fpecial 
 Jeafons  of  life,  wherein  God  may  be  founds  if  finners 
 jeek  unro  him.  Such  as  are  born  and  brought  up  under 
 the  gofpel,  have  fome  fignal  opportunities  in  their  Wv^s^ 
 which  if  they  do  improve  unco  the  feeking  God,  they 
 will  be  in  a  fiir  and  mofl  hopeful  way  to  find  God. 
 For  inftance, 
 
 I.  The  lime  o^ youth  \t  a  fpecial  feafon,  wherein  fin- 
 i^ers  may  find  God,  if  they  feek  him.  Solomon  calls 
 upon  young  perfons,  to  remember  their  creator  in  the  day! 
 of  their  yoiith.  Eccl.  xii.  t.  In  their  early  years,  they- 
 Ihould  be  mindful  of  their  Maker,  fo  as  to  feek  him 
 and  call  upon  him,  for  pardoning  mercy,  and  converting 
 grace.  Thus  did  Jofiah  ;  2  Chron.  xxxiv.  3.  IVhih 
 he  -ttJJi  ye:  young,  he  began  to  feek  after  the  God  of  David 
 bis  Father.  He  fought  God  betimes  :  and  fo  (hoiild 
 all  young  ones  do.  And  if  they  do  thus  in  the  begin- 
 ning of  their  days,  fet  themfelves  to  feek  after  God, 
 they  have  the  greatefl  hope  and  profpe6l  of  finding 
 him.  So  David  told  his  fon  Solomon,  who  was  a  young 
 man.  i  Chron.  xxviii.  9.  Thou  Solomon  my  fon,  knnvj 
 thou  the  God  of  thy  father,  and  ferve  him  with  a  perfe^ 
 heart  and  a  mlling  mind:-'-if  thou  feek  him,  he  "jjillbe  found 
 of  thee.  Yea,  God  has  made  a  very  gracious  promife 
 to  young  ones  in  pirticular.  Prov.  viii.  17.  They  that' 
 feek  me  early,  ftjall  find  me.  Early  feekers  of  God  are 
 of  all  perfons  mofl:  likely  to  be  fuccefsful  feekers  :  and 
 if  they  be  right  feekers,  they  {hall  never  Jeek  his  face 
 in  vain.  If  any  in  all  the  world  may  look  tor  welcome* 
 entertainment  with  God,  young  penitents  may.  Kor  God 
 is  exceedingly  well-pleafed  with  their  eulv  feeking  of 
 him.  Surely  then  there  is  no  better  feafon  wherein 
 to  feek  God,  than  the  time  of  youth.  O  that  young 
 perfons  would  be  perfwaded  to  make  the  trial,  and  fee 
 whether  they  ihali  not  find  God  and  ob:ain  favour  with 
 
 A   2  him, 
 
§54  ^^^  Importance ^72i  the  Seasoji 
 
 him,  if  they  fcek  unto  him  in  earneft.  O  pray  daily 
 to  God,  to  blefs  you,  to  give  you  an  intereil  in  Chrid^ 
 to  pardon  the  fins  of  your  youth,  to  keep  you  from 
 fin,  to  give  you  an  heart  to  know  God,  to  believe  in 
 him,  to  love  and  ferve  him.  U  you  thus  feek  Gad  while 
 young,  you  will  never  repent  of  your  fo  doing.  This 
 \i411  make  your  after-life  more  fweet  and  comfortable 
 to  you.  Whereas,  if  you  negledl  to  feek  God  while 
 young,  you  will  bitterly  bewail  it  hereafter.  U  God 
 give  you  an  heart  to  repent,  you  will  now  be  filled 
 with  grief  and  forrow  for  the  fins  of  your  youth  :  buc 
 if  you  die  in  impenitency,  you  will  mourn  at  the  lafi,  in 
 that  place,  where  is  weeping  and  wailing  for  ever  and 
 ever,  without  remedy. 
 
 2.  The  time  of  the  Spirit's  Jiriving  wiih  finners,  is  a 
 fpecial  feafon  wherein  they  may  find  God,  if  they  feek 
 him.  The  holy  Spirit  does  frequently  a6t  and  move 
 upon  the  hearts  of  finners,  elder,  as  well  as  younger, 
 under  the  gofpel.  It  is  his  work  to  convince  of  Jin, 
 Joh.  xvi.  8.  And  how  often  are  Gnners  brought  under 
 convi6tions  by  the  holy  Spirit  ?  I'hey  are  many  times 
 convinced  in  their  confciences,  that  they  Ihould  no 
 longer  rejlrain  prayer  before  God,  but  (hould  feek  to  him 
 for  pardon,  grac^  and  falvation.  Such  fins  of  omif- 
 fion  their  confciences  do  check  and  condemn  them  for. 
 Now,  by  fueh  convictions,  the  Spirit  of  God  is  knock- 
 ing at  the  door  of  their  hearts.  And  when  they  are 
 under  fi^ich  conviftions  as  thefe,  it  is  then  a  fpecial 
 feafon  to  feek  God.  When  the  Spirit  is  thus  Jiriving 
 with  us,  God  is  in  a  particular  manner  near  to  us,  and 
 then  is  a  fuiiable  opportunity  to  call  upon  Goch  And  if 
 we  do  cherifii  fuch  holy  awakenings,  and  are  thereby- 
 carried  unto  God,  we  may  then  hope  that  God  will 
 be  found  of  us.  Had  Felix  and  Agrippa  fought  God 
 when  under  fuch  convi6hons,  it  might  have  been  well 
 with  them.  God  is  never  more  likely  to  be  found  of 
 us,  than  when  we  comply  with  the  gracious  calls  of 
 his  Spirit,  to  feek  his  face.  The  holy  Spirit  is  a 
 mefifenger  from  God  and  Chrill,  to  acquaint  us,  that 
 
 God 
 
o/  SEEKING  a«i  FINDING   GOD.  355 
 
 God  would  have  us  to  feek  him,  and  that  he  is  ready- 
 to  be  found  of  us  ;  and  if  we  hearken  to  the  voice 
 of  this  divine  melfenger,  God  will  hearken  to  the 
 voice  of  our  prayer.  We  read  of  fome,  who,  upon 
 the  convi6lions  of  the  Spirit,  wrought  by  the  word, 
 did  forthwith  feek  after  falvation,  and  faving  grace 
 was  befbowed  on  them.  Act.  ii.  37,  41. — Take  heed 
 then  of  refifting  the  motions  of  the  holy  Spirit  oq 
 your  fouls,  iefi:  he  (hould  ceafe  driving  with  you,  and 
 God  Ihould  go  far  away  from  you.  Whatever  the 
 means  be,  whether  the  word,  ordinances,  or  providen- 
 ces, when  convi6lions  are  begun,  take  care  you  don'c 
 ftifle  an  awakened  confcience.  i  Tbejf,  v.  19.  Quench 
 not  the  Spirit. — Thus  for  our  fecond  PropoHtion. 
 
 Prop.  \\\.  Sinners  (hould  be  concerned, to  feek  God 
 in  this  time  wherein  he  may  be  found.  This  is  intimat- 
 ed in  the  text  as  a  matter  of  the  greateft  importance. 
 And  therefore  it  is  urged  and  preffed  upon  Tinners  bv 
 an  ingemination  or  doubling  of  the  expreffions  ;  feek 
 him^'-'-call  upon  him  ;  while  be  is  near y-*- while  he  may  bB 
 found.  And  certainly,  if  there  be  any  thing  that  re- 
 quires our  greatefl:  care  and  concern,  it  is  that  of  feekin^ 
 God  fo  as  that  we  may  find  him. — Two  or  three  reafons 
 may  here  be  mentioned,  why  fmners  (hould  be  concern- 
 ed to  feek  God  while  he  may  be  found. 
 
 Reaf.  I.  The  firfl:  reafon  may  be  taken  from  the 
 great  blejfednefs  of  finding  God.  To  find  and  enjoy  God, 
 is  the  only  true  happinefs  of  the  reafonable  crea'-ure. 
 The  fruition  of  him  makes  us  compleatly  and  eternaliv 
 blelTcd.  He  is  an  infinice  good,  a  full  fountain  of  good* 
 nefs.  If  we  have  God  for  ours,  we  are  mod  happy 
 perfons.  (P/al.  cxliv.  15)  If  we  find  him,  we  find  every 
 good  thing,  that  can  be  imagined,  or  defired.  Nothing 
 can  be  wanting  to  us,  if  we  have  lii.m  who  poflclTes  all 
 .  things.  Npw  does  it  not  infinitely  concern  us,  to  fe- 
 cure  to  ourfelves  this  infinitely  bleded  God  for  our  por- 
 tion ?  What  can  be  worth  our  minding  in  comparifon 
 A  a  2  of 
 
g5<5         The  Importance  and  the  Season 
 
 of  this  ?  h$  ever  then  we  defire  to  be  happv,  it  highly 
 concerns  us  to  feek  God,  while  he  may  be  found. 
 
 Reaf,  2.  The  fecond  reafon  mav  be  taken  from  the 
 great  unhappinefs  of  lojing  God*  If  we  lofe  God,  we 
 Jofe  our  all*  We  lofe  every  thing  that  i5  good.  We 
 lofe  heaven,  earth,  our  fouls,  and  every  manner  of  com^ 
 fort  in  the  iflue.  Dives  when  feparated  from  God,  in 
 ^  hell,  had  not  fo  much  as  a  drop  of  water,  to  minifter 
 the  lead  refrefliment  to  him.  LuL  xvi.  24.  We  have 
 nothing  left  us,  when  God  has  left  us.  Jf  God  be  far 
 from  us,  we  are  mod  unhappy  creatures.  Though  we 
 find  wealth,  and  pleafures,  and  preferments,  in  this 
 world  ;  yer,  if  we  find  nor  God,  we  are  miferable*  All 
 the  world  won't  make  up  the  lofs  of  God.  If  we  lack 
 the  world,  God  can  make  it  up,  over  and  above  in  him- 
 felf :  but  if  we  lack  God^  the  creature  cannot  poflibly 
 compenfate  ir.  Our  own  fouls  are  of  far  greater  worth 
 than  the  whole  world  :  and  of  how  much  more  worth  than 
 the  world,is  God  ?  All  created  enjoyments  cannot  balance 
 the  lofs  of  God,  nor  in  any  meafure  make  it  up.  In- 
 deed, while  finncrs  are  furrounded  with  creature-com- 
 forts, they  little  apprehend  any  want  of  God,  and 
 think  they  do  well  enough  without  him  :  but  when  they 
 fhall  be  ftript  of  all  thefc  things^  then  they  will  be  fully 
 convinced,  that  the  want  and  lofs  of  God  is  an  incon- 
 ceivable mifery.  It  is  then  a  duty  cf  the  greatefl:  mo- 
 ment, ^o  feek  God,  while  he  may  be  found,  that  fo 
 we  may  not  fuflain  fuch  an  infinite  \ofsy  as  that  of 
 God. 
 
 Reaf.  3.  A  third  reafon  may  betaken  from  the  fhort- 
 nefs  and  uncertainty  of  the  time,  for  feeking  Godj  fo  as 
 that  he  may  be  found.  It  is  moft  certain,  that  life- 
 time at  moft,  is  the  only  finding  time.  It  will  be  too 
 late  to  find  God^  after  death.  God  will  then  be  out  of 
 call,  and  out  of  hearing.  Death  will  fet  the  finner  at 
 an  eternal  and  irrecoverable  diftance  from  God,  as  a  God 
 of  mercy  and  grace.  There  is  no  queftion  to  be  made, 
 but  that  finners  in  the  other  world  will  feek  God,  and 
 cry  mightily  to  him  for  mercy.     Though  they  did  not 
 
 care 
 
of  StZKltiG  aud  FINDING   GOD.  357 
 
 care  to  feck  God  and  call  upon  him  in  this  world,  yec 
 they  will  in  the  world  to  come.  The  depths  of  diftrefsi 
 and  mifery  which  they  will  be  funk  into,  will  extort 
 from  them  (Irong  cries  to  God.  They  will  try  whe- 
 ther God  cannot  be  found  of  them  :  but  the  experi- 
 ment will  be  too  late,  and  in  vain.  The  fcriptures 
 intimate  to  us,  that  in  the  day  of  judgment  finners  will, 
 plead  and  beg  for  mercy,  and  for  an  admiflion  into, 
 the  kingdom  of  heaven  :  but  all  will  be  to  no  pur- 
 pofe.  Matth,  xxv.  ii,  12.  They  faid,  Lord,  Lord,  open 
 to  us.  But  he  anfwered,  and  faidy  Verily ^  I  Jay  unto  yoUy 
 I  know  you  not.  God  will  in  that  day  fee  upon  a  throne 
 of  inexorable  juftice.  He  will  then  come,  not  to  fhew 
 mercy  to  impenitent  finners,  but  to  take  vengeance  on 
 them.  (2  TheJ).  i.  8,  9.)-" Jfterthe  judgment  alfo, 
 when  finners  fliall  be  turned  into  hell,  they  will  yec 
 continue  to  call  on  God  for  mercy,  for  a  releafc  from 
 their  tormencs,  at  lead  a  mitigation  of  them  :  but  all 
 will  avail  nothing.  (Luk.  xvi.  23,  24.)  It  is  then  mod 
 certain,  that  when  life  is  at  an  end,  God  finding  time  is 
 at  an  end.  The  day  of  grace  is  then  pafl:,  to  return 
 no  more  at  all.  And  who  can  tell,  how  Joon  death  may 
 overtake  him  ?  Be  fure  it  is  not  far  from  any  of  us,  and 
 may  be  nearer  to  us  than  we  are  aware  of.  There  is. 
 (hen  great  reafon  to  be  careful  to  improve  the  prefent 
 lime  of  feeking  and  finding  God,  left  it  Uiould  be 
 quickly  too  late.  This  work  (hould  be  done  while  the 
 day  lajis,  before  the  night  come  wherein  no  fuch  work, 
 can  be  done.  {Joh.  ix.  4.) 
 
 Application. 
 
 Use  I.  Of  Reproof ,^  to  fuch  as  are  carelefs  about  feek- 
 ing God    in    the  feafon    wherein   he    may  be  found. 
 1'hough  many  do  enjoy  fuch   a  gracious  feafon,  yec 
 there  are  but  ^qw  that  are  concerned  to  improve  it. 
 Particularly, 
 I.   Some  do  not  feek    God   at  all.     The  hearts  of 
 n;en  ^re  naturally  alienated  and  eftranged  from  God, 
 A  a  3  and 
 
358  The  Importance  and  the  Season 
 
 and  therefore  feek  not  after  God  ;  as  the  apoflle  fjys, 
 in  Rom.  iii.  ii.  There  is  none  that  feeketh  after  God. 
 Thus  it  is  ufually  with  young  perfons,  they  make  no 
 enquiry  after  God.  They  live  many  times  in  the  to- 
 tal negle6l  of  prayer  to  God.  Young  perfons  feem  or- 
 dinarily to  live  prayerlefs  lives.  I'hey  do  not  pray 
 10  God  in  fecret,  but  live  in  the  omiffion  of  this  duty. 
 'Tis  but  here  and  there  one,  of  whom  it  may  be  faid. 
 Behold,  heprayetb.  Yea,  there  are  many  up- grown  per fons, 
 who  call  not  upon  God,  who  feek  not  God  in  the  way 
 of  prayer.  One  day  pafFes  away  after  another,  with- 
 out any  prayer  to  God.  They  live  as  without  God  in 
 the  world,  never  feeking  his  face  and  favour  by  ferious 
 prayer.  They  are  under  no  concern  at  all  about  feek- 
 ing and  finding  God.  Though  they  have  many  loud 
 calls  hereto,  they  regard  them  not  ;  but  rife  up  and 
 lie  down,  without  going  to  the  throne  of  grace  by  prayer. 
 Ohow  juftly  reprovable  are  fuch  prayerlefs  perfons,  that 
 do  not  mind  God  at  all  !  Though  this  fhould  be  made 
 their  greatefl:  concern,  to  feek  and  find  God,  yet  it  is 
 no  part  of  their  concern  at  all.  O  the  contempt  which 
 fuch  cafl  upon  God,  as  if  he  were  not  worth  the  feek- 
 ing and  finding  I 
 
 2.  Some  feek  God,  bqt  with  a  fpirit  of  coldnefs  and, 
 indifferency.  They  do  not  feek  him  diligently,  prin- 
 cipally, and  conftantly.  They  do  but  feldom  pray  to 
 God.  Now  and  then  they  feek  him,  but  foon  grow 
 weary  of  fo  doing,  and  give  it  over  ;  cajltng  off  fear^ 
 and  rejlraining  prayer  hefors  God.  And  when  tiiey  do 
 feek  God,  their  hearts  are  not  engaged  in  it,  they  are 
 not  earned:  and  importunate  in  feeking  God,  with  fer- 
 vent defires  of  finding  him.  They  pray  as  if  they 
 prayed  not ;  being  indifferent  whether  God  hear  them, 
 or  not  ,*  whether  ihey  find  God,  or  not.  They  con- 
 tent ihemfelves  with  faying  over  a  few  words,  in  a 
 carelefs,  li (elefs,  formal  way.  O  how  reprovable  are 
 fucb  perfons,  wiio  thus  trifle  in  a  thing  of  infinite  con- 
 fequence,  as  that  of  finding  God  is  !  What  unaccount- 
 able ftupidHy   is  it^  to  be  ^o  negligent  in   a  matter, 
 
 wherein 
 
o/  SEEKING  <Jwi  FINDING  GOD.  359, 
 
 wherein  ic  is  not  pofTible  to  be  too  diligent !  ff^hat 
 vieanejl  thou,  0  fleeper  !  Awake^  and  call  upon  thy  God^ 
 after  another  manner,  if  ever  thou  defireft  to  find  him. 
 
 Use  2.  Of  Exhortation.  Let  us  every  one  be  care- 
 ful to  feek  God  in  the  time  wherein  he  may  be  found.  Lee 
 us  not  Jofe  and  mifpend  the  precious  opportunities, 
 which  we  enjoy,  for  feeking  and  finding  God  :  but 
 let  us  be  duly  concerned  to  improve  them  as  we  ought, 
 
 I.  Confider,  how  many  loud  calk  we  have  to  feek 
 God.  There  arc  divers  ways,  wherein  God  is  calling 
 aloud  upon  us  to  feek  his  face. 
 
 God  calls  upon  us  by  his  fervants  in  the  minijlry. 
 They  are  fent  forth  of  God  to  call  us  and  invite  us  to 
 come  to  him,  to  feek  an  intereft  in  him  and  the  pre- 
 cious bleflUngs  he  is  ready  to  beftow  on  us.  Luk,x\v. 
 17.  He  fent  his  fervants  at  f upper  time ,  to  fay  to  them 
 that  were  bidden.  Come,  fur  all  things  are  now  ready.  By 
 them  he  befeeches  us  to  feek  reconciliation  to  himfelf.  (2  Cor. 
 V.  20.)----Again,  God  calls  us  to  feek  himfelf  by  his 
 holy  ordinances  granted  to  us.  Thefe  ordinances  are  in- 
 flituted  for  this  end,  that  men  might  in  thofe  ways  of 
 his  appointment  feek  after  him  and  enjoy  communion 
 with  him.  Every  time  we  are  called  up  to  the  publick 
 worfliip  of  God,  we  are  called  to  come  and  enquire 
 after  God.  (Pfal.  xxvii.  4.)  Again,  by  every  affli^ion,God 
 is  calling  upon  us  to  feek  him.  And  hence  God  expe6ts 
 and  reckons,  that  we  will  hear  the  voice  of  his  rod, 
 and  be  thereby  ftirred  up  to  feek  his  face.  Hof  v.  15. 
 In  their  affii^ion  they  will  feek  me  early. — Again,  by 
 mercies  God  is  calling  upon  us  to  feek  him.  Thefe  are 
 allurements  to  draw  us  to  God,  as  the  Father  of  mercies. 
 They  are  dreams  of  goodnefs  to  lead  us  up  to  the  foun- 
 tain of  all  goodnefs.  Aci.  xvii.  25,  27.  He  giveth  to  all 
 Ife,  and  breath,  and  all  things, ---that  they  fhould  feek  the 
 Lord,  if  hiply  they  might  feel  after  him,  and  find  him.— 
 Again,  by  inflances  of  mortality,  God  is  calling  upon  us 
 to  feek  him.  The  deaths  of  others  round  about  us> 
 .fcave  9  voice  to  the  living  ;  calling  thejn  to  improve  the 
 A  a  4.  daj 
 
3$o         Thi  Importance  and  the  Season 
 
 day  of  grace  which  thev  flill  enjoy.  Eccl  vii.  2.  It  is 
 better  to  go  to  the  houfe  of  mourning,  than  ta  go  tothehoufe 
 cf  feafting :  for  that  is  the  end  of  all  men,  and  the  living 
 will  lay  it  to  his  heart. 
 
 Thus  we  have  many  calls  to  feek  God  :  And  O  ! 
 let  us  not  turn  a  deaf  ear  to  them  ail.  Let  us  not  give 
 occafion  to  God  to  complain  of  us,  as  in  Prov.  i.  24,  25. 
 /  have  called^  and  ye  refujed  ;  I  haixe  fir  etched  out  my 
 band,  and  no  man  regarded.  But  ye  have  fet  at  nought  all 
 wy  counfely  and  would  none  of  my  reprorf.  if  we  are 
 guilty  of  thus  doing,  we.  may  tremble  at  what  follows 
 in  f.  26,  27.  /  mil  laugh  at  your  calamity  :  I  will  mock 
 ^j)hen  your  fear  cometh.  They  /hall  call  upon  me,  not  in 
 fincericY,  but  only  to  be  delivered  from  their  calamity  ; 
 hut  I  willnot  anjwer.  They  fjall  feek  me  early y  but  they 
 fhall  not  find  me, 
 
 2.  Confider,  how  much  of  our  feeling  feafon  is  pafl, 
 and,  it  may  be, /o/^.  A  great  part  of  it,  and  poffibly 
 the  beft  part  of  it,  is  gone,  and  not  fpent  in  feeking 
 God.  It  may  be,  the  days  of  our  youth,  which  were 
 the  mod  hopeful  days  of  feeking  and  finding  God,  have 
 been  paiTed  away  in  negledl  and  forgerfulnefs  of  God. 
 Yea,  it  may  be,  much  of  our  up  grown  age  is  gone,  and 
 we  have  not  to  this  day  fet  ourfelves  feriouflv  to  feek 
 the  Lord.  Now,  if  it  be  thus  with  us,  it  is  high  time 
 for  us  to  awake,  to  Ihake  off  our  floth,  and  be  diligent 
 in  feeking  God.  We  had  need  be  up,  and  doing  ivith 
 viight  what  our  hand  finds  to  do,  and  making  a  prr.fi iab!e 
 improvement  of  the  time  that  yet  remains.  Former 
 negligence  (hould  be  made  up  by  double  diligence  for 
 fhe  future.  'J be  paft  time.floould  fuffice  us,  to  have  for- 
 fiken  God,  and  kept  at  a  diftance  from  him.  O  let 
 us  firive  to  recover  our  lofb  opportunifies,  by  a  more 
 fedulous  improvement  of  o<ir  prefent  opportunities. 
 The  day  is  far  fpent,  and  the  night  is  at  ham!  :  O  let  us 
 follow  the  harder  afier  God,  before  dark nefs  do  over- 
 take u^. 
 
 ^.  Confider,  what  a  mercy  it  is,  that  we  have  fiill  a 
 feeking  and  finding  time  continued  to  us.     Had  God  dealc 
 
 wich 
 
O/ SEEKING    d(f2i»  FINDING  GOD.  36X 
 
 with  us  according  to  our  fins,  and  rewarded  us  after 
 onr  iniquities,  our  finding  feafon  would  have  been  over 
 and  at  an  end  long  ago.  Having  fo  defpifed  and  neg- 
 lected our  pad  feafon,  God  mod.  righteoufly  might 
 have  refufed  to  lengchen  out  unto  us  the  day  of  his 
 grace  and  patience.  He  might  have  cut  us  down  as 
 cumberers  of  the  ground,  and  not  fufFered  us  to  have  any 
 longer  [landing  in  his  vineyard.  God  has  not  thus  dealt 
 with  many  others,  but  has  made  quicker  work  with  them. 
 He  has  not  waited  on  them,  fo  1  .ng  as  on  us.  There 
 are  multitudes  now  in  hell,  whofe  day  of  grace  has  not 
 been  near  fo  long,  as  that  of  many  of  us  has  been.  O 
 what  a  favour  of  God  is  ir,  that  we  are  yet  on  this  fide  the 
 grave  and  hell,  yet  under  the  calls  of  the  gofpel  to  feek 
 and  find  God  !  Seeing  then  God  is  fo  gracious  to  us, 
 as  flill  to  keep  up  the  throne  of  grace  before  us,  and 
 invite  us  thereunto,  let  us  no  longer  keep  away  from 
 God.  Let  us  not  defpife  the  riches  of  his  goodnefsy  for- 
 hearanccy  and  longfuffering.  Such  contempt  of  divine 
 indulgence,  will  exceedingly  provoke  God,  and  expofe 
 us  to  the  greater  damnation.  O  let  us  then  at  leaji  in 
 this  our  day,  our  out-lengthened  day  of  grace,  know  the 
 things  that  do  belong  to  our  peace,  before  they  be  hidden 
 from  our  eyes.  It  may  be,  the  day  of  grace  may  be 
 near  to  its  end,  and  God  will  not  wait  much  longer 
 on  us.----Which  leads  to  the  next  head. 
 
 4.  Confider,  our  time  for  feeking  and  finding  God 
 will  foon  be  over.  Our  day  is  but  fliort,  and  fpeedily 
 haftens  to  its  period.  Ic  may  draw  to  a  conclufjon, 
 fooner  than  we  imagine.  All  our  times  are  in  the  hands 
 of  God.  He  abfolucelv  and  fecrerly  difpofes  of  them, 
 as  to  their  duration.  The  limits  of  them,  are  fixed 
 bv  him,  and  unknown  to  us,  fo  that  we  cannot  rell 
 how  near  we  may  be  to  the  term  of  life.  And  when- 
 ever life  ends,  the  feafon  for  feekingand  finding  God, 
 is  eternally  at  an  end.  This  confideration  fhould  ex- 
 cite us  to  feek  afcer  God  to  day,  while  it  is  called  to 
 day,  led  to  morrow  ic  fliould  be  too  late.  EccL  ix.  10. 
 IVhatfoever  thy  hand  findeth  to  do,  do  it  with  thy  might, 
 
 for 
 
3(52  The  lMPORTANeEflff»i  the  SEASOfJ> 
 
 for  there  is  no  vsorky  nor  devicey  nor  knowledge^  nor  mfdom^ 
 in  the  grave  whither  thou  goeft.  In  the  flace  of  the  Ibul's 
 reparation  from  the  body  at  death,  there  is  no  plotting, 
 nor  adling,  for  the  honour  of  God,  and  onr  own  hap- 
 pinefs,  as  now  there  is.  There  is  then  no  hope  of 
 finding  and  enjoying  God,  if  he  be  negle6led  until 
 death.  We  had  need  therefore  lay  hold  on  the  prefenc 
 opportunity,  and  improve  ic  in  a  diligent  feeking  the 
 Lord. 
 
 5»  Confider,  how  concerned  we  are  to  feek  lejfer  mat- 
 ters in  the  time  wherein  they  may  be  found.  O  how 
 eager  are  men  oftantimes  in  the  purfuit  of  the  things 
 of  this  world  !  how  diligently  do  they  feek  after  them, 
 fifing  early  and  Fitting  up  late^  and  fparing  no  pains,  to 
 gain  the  world  !  how  do  they  watch  for  and  improve 
 their  opportunities  for  worldly  advantage  !  how  care- 
 ful not  to  let  flip  and  lofe  the  feafon  for  compaffing 
 their  worldly  defigns  !— -Now,  (liall  we  be  thus  con- 
 cerned to  feek  and  find  earthly  good  things,  and  be 
 unconcerned  about  feeking  and  finding  God  ?  Is  the 
 creature  better  than  the  Creator  ?  Are  broken  cijlerns 
 more  fatisfying,  than  God  the  fountain  of  living  waters  ? 
 If  this  be  our  thought  now,  it  will  not  be  fo  long.  A 
 dying  hour  will  quickly  come  ;  and  if  we  are  not  then 
 prodigioufly  blind  and  hardened,  we  fliall  then  be  of 
 another  mind.  In  that  hour,  all  thefe  things  which  we 
 have  foreftlefly  fought  after,  will  take  an  eternal  leave 
 of  u5.  For,  as  we  brought  nothing  into  this  world  ^mth 
 us^  fo  it  is  certain  that  we  fhall  carry  nothing  away>  And 
 when  the  time  of  parting  with  the  world  flTall  arrive, 
 (hall  we  not  then  wifti,  that  we  had  fought  this  world, 
 lefs,  and  fought  God  more  ?  Undoubtedly  we  fliall. 
 Q  then  let  us  while  the  day  lads,  feek  God  and  f;;^arch 
 after  him  with  all  our  hearts,  that  fo  when  all  thefe 
 thing?  fliall  leave  us,  we  may  find  God,  to  our  eternal 
 fatisfaflion. — Some  Directions  follow. 
 
 Direft.  i.  Take  heed 2Ln6  beware  oHho^^  tilings,  which 
 are  hindrances  of  leeking  God.  Many  things  there  be 
 which  are  great  obljrudtions  unto  men*s  feeking  God, 
 
 and 
 
of  SEEKING  and  FINDING  GOD.  3^3 
 
 and  foto  their  finding  of  him.     Againfl  thefe  wemuft 
 watgh.     Particularly, 
 
 1.  Beware  of  eartbly-mindednefs.  If  the  henrt  be 
 much  fee  upon  the  world,  ic  will  be  taken  off  from 
 God.  Worldly  incumbrances  are  great  hindrances 
 from  feeking  God.  Thefe  do  oftentimes  occafion  a 
 total  negle6t  of  feeking  God.  They  make  men  difre- 
 gard  the  calls  of  the  gofpel.  Luk,  14.  18,  19.  They  all 
 with  one  confent  b€gan  to  make  excuje.  The  firjt  /aid  unto 
 hitrty  I  have  bought  a  piece  of  ground,  and  I  mujl  needs  go 
 and  fee  it  :  /  pray  thee  have  me  excufed.  And  another 
 faidy  I  have  bought  five  yoke  ef  oxen,  and  I  go  to  prove 
 them  :  J  pray  thee  have  me  excufed  This  denotes  the 
 hindrance  that  arifes  from  worldly  pofiVflions  and  em- 
 ployments. When  men  are  over-bufied,  wearied  and 
 tired  about  the  world,  how  ufua!  is  it  for  them  to  omic 
 feeking  to  God  by  prayer  ?  Or  if  they  do  not  wholly 
 negledl:  this  duty,  yet  how  are  their  minds  diftradled 
 and  diverted  in  the  performance  of  it  ?  how  do  thoughts 
 about  the  world  crowd  in  upon  their  minds,  and  turn 
 their  hearts  away  from  God  ?  efpecially  is  ic  thus  in 
 duties  of  publick  worlhip.  When  their  hearts  fliould 
 therein  be  engaged  in  feeking  Go6y  they  are  going  out 
 after  the  world.  Ezek.  xxxiii.  31.  fVitb  their  mouth 
 they  fbevo  much  love  ;  but  their  heart  goeth  after  their  co- 
 vetoufnefs.  Jt  may  be,  God  is  not  in  all  their  thoughts: 
 but  the  affairs  of  the  world  do  wholly  engrofs  and  take 
 up  their  thoughts.  When  they  fliould  be  converfing 
 with  God,  they  are  converfing  with  their  farms  and 
 their  merchandize.  O  then,  as  ever  we  would  feek 
 God,  fo  as  to  find  him,  let  us  take  heed  of  immoderare 
 love  to,  and  care  about,  the  world.  Let  us  get  thefe 
 worldly  lujis  mortified  ;  or  elfe  we  fliall  never  follow 
 hard  after  God. 
 
 2.  Btw^re  of  fenfuality.  Excefs  in  the  iife  of  law- 
 ful things,  is  a  great  hindrance  to  feeking  God.  When 
 men  inordinately  indulge  themfclves  in  fenfual  plea- 
 fures,  eating  and  drinking  to  excefs,  they  have  no 
 heart  to  feek  God.  Thefe  flefhly  h/!s,  do  wholly  in- 
 ^  -  difpofe 
 
3(54  The  Importance  and  the  Season 
 
 difpofe  and  unfit  men  for  religious  duties  ;  and  thcy^ 
 have  a  natural  tendency  thereunto.  Thefe  werC: 
 the  fins  which  fiink  the  old  -yjorld  into  a  deep  fecurity, 
 unto  their  eternal  defiru6tion.  Luk.  xvii.  27.  They  did 
 eaty  they  drank^  they  manted  wives,  tbey  were  given  in 
 marriage,  until  the  day  that  Noah  entred  into  the  ark, 
 and  the  flood  came  and  dejiroyed  them  all.  '  If  we  would 
 then  difcharge  the  duties  of  piety  towards  God  fuc- 
 cefsfully,  we  mufl:  take  heed  that  our  hearts  be  not  over- 
 charged with  furfeiting  and  drunkennefs.  An  intemperate 
 way  of  living,  makes  the  heart  lifelefs,  dull  and  dead 
 to  every  thing  that  is  holy  and  good.  To  be  carnally 
 minded  is  death, 
 
 3.  Beware  of  hearkening  to  fatan's  temptations.  The 
 devil  himfelf  has  no  call  to  feek  God,  no  encourage- 
 ment to  hope  that  he  may  find  God  :  nay,  he  knows, 
 that  God  will  not  be  intreated  bv  him,  or  found  of  him. 
 And  fuch  is  his  envy  and  malice  againfl  us,  that  he 
 ufes  all  endeavours  to  prevent  our  feeking  and  finding 
 God.  There  are  efpecially  two  temptations  which  he 
 commonly  makes  ufe  of,  to  put  us  by  from  feeking 
 God,  w^ich  we  (liould  take  heed  that  we  do  not  hearken 
 unto. 
 
 I.  Sometimes  he  tempts  men  ro  think,  that  'twill 
 be  foon  enough  to  feek  God  a  while  hence.  He  does  not 
 feem  to  be  againfl  feeking  God  at  all,  but  only  againfl: 
 the  feeking  of  him  as  yet.  He  fuggefls,  that  there  is 
 no  need  of  fo  much  hafte,  but  hereafter  will  do  as 
 well  as  now.  By  this  temptation  he  commonly  pre- 
 vails with  finners  to  put  off  the  feeking  God  for  the 
 prefent.  This  is  a  temptation,  which  young  perfons 
 efpecially  are  apt  to  lend  an  ear  unto.  They  are  rea- 
 dy to  think,  that  they  have  many  years  yet  to  live  ; 
 and  that  when  they  grow  older,  they  fiiall  have  time 
 enough  for  feeking  after  God.  And  hereupon  they 
 negleft  God  in  their  younger  days,  and  indulge  them- 
 felves  in  youthful  luJis.""Ye2iy  this  temptarion  many 
 times  prevails  with  thofe  that  are  up-grown  in  years,. 
 Though    they  have  lived  a  confiderable  while  in  thq 
 
 worlds 
 
p/  SEEKING  and  FINDING  G O t).  355 
 
 World,  yet  they  think  they  may  live  flill  a  great  while 
 longer  in  the  world  :  and  fo  defer  feeking  God,  till 
 hereafcer,  till  this  and  the  other  deGgn  be  accomplifli- 
 ed  ;  then  they  (hall  have  more  leifure  to  mind  God  ad 
 the  things  of  God.---- But,  O  take  heed  of  thus  ghing 
 place  to  tbe  devil.  Break  this  fnare,  which  he  is  laying 
 for  your  fouls.— -To  tnis  end,  confider  how  uncertain 
 life  is.  You  may  reckon  up  many  years  to  come  ;  buL 
 are  you  fure,  youfliali  live  many  days  more  ?  As  young 
 as  you  are,  death  may  overtake  you.  Do  not  young 
 ones  die,*  as  well  as  the  old  ?  No  one  is  certain  of  a 
 lo-morrow.  How  vain  then  is  it,  to  boafi  of  to-morroixj^ 
 when  ijoe  know  not  what  a  day  may  bring  forth  rr  Whac 
 then  will  become  of  you,  if  death  (hould  unexpedtedly 
 and  fuddenly  furprize  you  ?---Again,  confider  the  lon- 
 ger you  negledl  feeking  God,  the  farther  you  depart 
 away  from  him.  Your  heart  will  grow  more  eftranged 
 from  God,  and  more  hardned  in  fin.  So  that  it  will  be 
 more  unlikely,  that  you  Ihould  hereafcer  forfake  fin 
 and  turn  to  God.  You  will  have  lefs  of  heart  to  it,  and 
 if  you  fliould  have  any  thoughts  of  doing  ir,  you  will 
 nod  it  much  more  difficult. — Again,  confider  what  un- 
 accountable folly  and  madnefs  it  is,  to  defer  the  feeking 
 God,  if  ever  we  hope  to  find  him.  Is  not  the  enjoy- 
 ment of  God  the  greatefl:  gain  ?  Is  not  the  lofs  of  God 
 the  greatefl  lofs  ?  If  we  were  asked,  one  by  one,  whe- 
 ther it  were  not  fo,  we  fliould  confefs  that  it  was.  We 
 believe  then,  that  to  find  God,  is  to  find  blefiT^dnefs  ; 
 and  to  mifs  of  God,  is  to  be  miferable  for  ever.  And 
 if  {oy  is  it  not  the  greatefl:  folly  and  diftrafclion,  to  de- 
 fer the  feeking  God  to  an  uncertain  hereafcer  ?  Is  ic 
 not  the  height  of  madnefs  to  run  fuch  a  rifque,  and  to 
 hazard  the  lofs  of  God  for  ever  ?-"0  let  us  confider 
 of  thefe  things,  that  fo  we  may  not  hearken  to  the 
 temptations  of  fatan,  unto  a  putting  off  the  feeking  of 
 God  till  hereafter. 
 
 2.  Sometimes  he  tempts  finners  to  think,  that  it  is 
 too  late  to  feek  God  fo  as  to  find  him.  When  he  has 
 prevailed    wi:h  finners   to  dclay^   then   he  labours    to 
 
 tempi 
 
366  The    Importance  andthg  Seasojj 
 
 fempt  them  to  defpair,  if  they  have  any  thoughts  of 
 feeking  God,  he  Ibggells  to  them,  chat  now  *tis  too 
 late,  the  time  is  part,  it  is  in  vain  to  feek  God,  for  he 
 will  not  now  be  found  of  them.  Many  times  this 
 temptation  makes  great  impreffion  upon  the  minds  oC 
 delaying  finners,  they  are  ready  to  believe  it,  and  ac- 
 cordingly negle<5l  feeking  God.  They  think  they  have 
 fo  long  neglected  God,  and  difregarded  his  calls,  that 
 'tis  now  to  no  purpofe  to  feek  him  and  call  upon  him. 
 And  {o  they  are  ready  to  give  up  their  cafe  as  def- 
 perate.-— But  let  no  finner  hearken  and  give  way  to 
 fuch  a  temptation.  Satan  may  be  a  liar  in  fuch  infi- 
 nuariofli,  He  knows  there  is  no  mercy  with  God  for 
 himfelf ;  but  he  does  not  know  that  there  is  no  mercy 
 wich  God  for  pu.  Though  therefore  fatan  has  led 
 you  into  a  fnarey  by  perfwading  you  fo  long  to  neg- 
 led  the  feeking  God,  yet  let  him  not  hold  you  in  his 
 foare  by  your  giving  way  to  defpairing  thoughts.  Say 
 not,  your  hope  is  cut  off.  Though  you  have  gone  on  a 
 great  while  in  the  negleft  of  God,  yet  try  and  fee 
 whether  he  will  not  be  found  of  you.  A  meer  perad- 
 venture,  is  an  encouragement  to  feek  God.  A  very 
 great  (inner  was  advifed  to  feek  God  upon  no  greater 
 encouragement  than  this.  J^.  viii.  22.  Repent  therefore 
 of  this  thy  wickednefsy  and  pray  God,  if  perhaps  the  thought 
 of  thine  heart  may  be  forgiven  thee.  A  very  wicked 
 people,  that  were  threacned  with  fpeedy  deftruftion, 
 yet  took  encouragement  to  feek  for  mercy,  only  from 
 a  pojjibility  of  finding  it,  and  they  obtained  mercy- 
 ^onah  iii.  8,  9,  10.  Let  every  man  and  bea/i  be  covered 
 wich  fackclothy  and  cry  mightily  to  God,  yea,  let  them 
 turn  every  one  from  his  evil  way^  and  from  the  violence 
 that  is  in  their  hands.  Who  can  tell,  if  God  will  turn 
 and  repent,  and  turn  away  from  his  fierce  anger ^  that  we 
 perifb  not  ?  And  God  faw  their  works,  that  they  turned 
 from  their  evil  ways  ;  and  God  repented  of  the  evil,  that 
 he  Jald  that  he  would  do  unto  them,  and  he  did  it  not.  Let 
 none  then  conclude,  that  it  is  too  Ute  to  repent  and 
 feek  God  ;   bui  let  them  make  a  trial,  and  they  may 
 
 find 
 
j/ sEEiiiNG   and   FINDING    GOD.  367 
 
 find  ihe  event  better  than  their  own  fears  and  fatan's 
 fuggeftions.  If  you  fee  the  evil  of  your  pad  ways,  and 
 bewail  them,  and  cry  to  God  to  turn  you  from  them, 
 and  to  have  mercy  on  you  for  Chrifl's  fake,  you  have 
 no  caufe  to  defpair  of  finding  mercy  with  God.-'-jfer, 
 xxxi.  18,  19,  20.  /  have  furely  heard  Ephraim  bemoan- 
 ing bimfef  thus,  Thou  hajt  chaftijed  me,  and  I  was  chaf- 
 tifed,  as  a  bullock  unaccuftoined  to  the  yoke  :  Turn  thou  me, 
 and  I .  fhall  be  turned  :  for  thou  art  the  Lord  my  God. 
 Surely  after  that  I  'was  turned,  I  repented  ;  and  after  that 
 I  'vjas  infiru^edy  I  fmote  upon  my  thigh  :  I  was  a/Joamed, 
 yea,  even  confoundedj  becaufe  I  did  bear  the  reproach  of 
 my  youth.  Is  Ephraim  my  dear  fun  ?  is  be  a  pkafant 
 child  ?  for  fmce  I  f pake  againft  him,  I  do  earneftiy  remem- 
 ber him  Jliil  :  therefore  my  bowels  are  troubled  for  him  ; 
 I  will  furely  have  mercy  on  him,  faith  the  Lord. 
 
 Diredt.  2.  Seek  God  in  the  way  of  his  own  appoint- 
 ment. God  will  be  fought,  and  found,  only  in  his  own 
 \vay.  Wait  then  on  God  in  the  way  of  his  ordinances^ 
 both  private  and  publick.  Pray  to  him  daily  in  fecret, 
 and  read  his  holy  word,  with  deep  meditation,  defires 
 of  coming  to  the  faring  knowledge  of  God  and  Chrifl  : 
 attend  on  family- worlhip  :  attend  on  the  publick  in- 
 ftitutions  of  God's  houfe,  joining  in  your  hearts  with 
 the  prayers  that  are  made,  and  giving  heed  to  what 
 you  hear  preached  ;  earneftiy  defiring,  that  (iod  would 
 meet  you  and  blefs  you  in  his  houfe.  Wait  on  the 
 Lord,  in  the  diligent  ufe  of  the  means  of  grace,  look- 
 ing to  him  for  the  blefling  upon  them,  for  ChriiVs  fake, 
 and  confelTing  your  own  unworthinefs  :  and  continue 
 thus  feeking  his  face.  So  you  may  hope  to  find  God, 
 and  find  favour  in  his  fighr,  through  Jefus  Chrifl. --And 
 here,  let  me  call  on  believers  alfo  lofeek  God  in  his  or- 
 dinances, that  fo  they  may  flill  further  find  God,  and 
 enjoy  more  of  his  gracious  prefence.  Though  you 
 have  fought  God  already,  and  found  him,  yet  your 
 fouls  mufl  flill  follow  hard  after  God,  till  you  come  to 
 the  immediate  and  full  enjoyment  of  him  in  heaven. 
 Though  David  had  already  fweec  experience  of  com- 
 
 rjuni'jn 
 
368      The  Importance  and  the  Season, -©^c. 
 
 munion  with  God  in  his  ordinances,  he  did  not  reft  fa- 
 tisfied  therewith  ;  but  defir'd,  renewed  and  increafed 
 experiences  thereof.  Pfal.  Ixiii.  i,  2.  O  God^  thou  art 
 my  God,  early  will  I  feek  thee  :  my  foul  thirjietb  for  thee, 
 my  flefh  longetb  for  thee.—to  fee  thy  power  and  thy  glory, 
 fo  as  I  have  feen  thee  in    the  fanStuary. 
 
 Thus  do  you  come  to  the  fupfer  of  the  Lord,  (as 
 invited  to  do  the  next  LordVday,)feeking  Chrift  there, 
 and  earneftly  defiring  to  find  Chrift  there,  in  the  way  of 
 his  gracious  manifeftations  to  you.  Come  with  opened 
 hearts,  to  recQive  and  entertain  Chrift  ;  and  he  will  comi 
 in  to  you,  and  fup  with  you,  and  you  with  him. 
 
 Disc 
 
Repent aT'Kc  towards  God^  its  'Nature  and 
 Obligation,  and  the  Encouragement  to 
 it,  from  his  Promifes  of  Mercy  and 
 Forgivenefs. 
 
 D  i  SCOUR  SE    IX. 
 
 1  S  A  I.    LV.  7. 
 
 Tjtt  the  Wicked  forfake.  his  Way^  and  the 
 unrio-hteous  Man  his  Tboti^hts  :  and  let 
 him  return  unto  the  Lord^  .and  he  '-juill 
 hai)e  Mercy  upon  him  ;   and  to  our  Gud^ 
 
 for  he  will  abundantly  pardon. 
 
 ^WW'  ^  ^^^  foregoing  verfl%  finners  were  exhorted 
 ^  i  ^!i|  to  feek  God  and  his  favour  in  the  proper  lea- 
 ^,^^  Ton  of  it.  In  this  verfe,  they  are  direded  and 
 encouraged  unto  the  right  way  of  Peeking  God. 
 So  that  there   arc  two  things  here  to  be  obfervcd 
 
 I.  The  duty  diredled  unto  -,  and  that  is  turning  from 
 fin  unto  God  :  Let  the  wicked  forfake  ins  wa)\  and  the 
 unrighteous  7nan  his  thoughts  :  and  let  hitn  return  unto  the. 
 Lord.  We  have  here  a  delcription  of  r^f/j^/x/^wr^  j:iv/en 
 to  us,  in  the  clTjntiai  parts  of  it.  T\\ft  firft  branch,  i^ 
 a  turning  from  fin  in  hfc  and  heart.  Let  the  wided 
 B  b  forfake 
 
370  Repentancc,  its  Nature  atfd.  OBLiQAXiaw^ 
 
 forfake  his  way  :  this  refpeds  his  fin ful  open  pra(rrice,  of 
 way  of  Irving,  which  he  is  to  forfake  by  vifible  reforma- 
 tion, y^nd  let  the  unrightems  man  for  lake  his  though  s  ; 
 This  refpeds  his  fecret  indulging  and  ading  fin  in  the 
 
 thoughts  of  bis    heart,  which  he  nnuft  ceafe  to  do. " 
 
 The  other  branch  of  J-epentance,  is  a  feturning  to  the 
 Lord.  *Tis  not  enough  merely  to  fojfa^ke  Bn,  but  there 
 Riuft  alfo  be  a  turning  to  God,  and  that  both  *m  heart 
 and  life.     Of  which  things  hi?reafcer. 
 
 2.  A  moft  gracious  encouragement  to  iht  pradice  of 
 this  duty  of  repentance.  God  will  have  mef:y  on  him^ 
 a^d  will  ahundantly  pardon.  Though  he  be  altogether 
 unworthy,  yet  God  will  have  mercy  upon  him.  Mercy 
 looks  for  no  merit.  And  though  his  fins  have  been  many 
 and  great,  ye;  God  wrll  ahundantly  pardon,  or  multiply 
 JQ  pardon. 
 
 DocT.  I.  Every  wicked  man  rrjtrfl:  for/ah  his  way  of 
 fin.,  as  he  would  hope  to  find  God.  God  i^  not  to  be 
 found  in  any  way  exclufive  of  repentance.,  or  turning  from' 
 fin. — Two  Prapoficions  here. 
 
 Prop.  i.  ^in  is  the  wicked  man'^s  way.  We  fre- 
 quently read  in  the  icriptures  of  the  way  of  finners,i\\z 
 way  of  the  ungodly,  ih&way  of  the  wicked.  (Pfai.  i.  i,  6. 
 and  often  elicwherg.j  Now  this  way,  is  the  way  of  fin  -,. 
 a  way  that  is  not  good,  but  evil.  Two  thifigs  may  here 
 be  enquired    into, 
 
 Q-Tcii.  I.  V^hzti% meant  by  fin's  being  the  wicked 
 man's  way  ^ 
 
 Anfw,  That  it  is  his  cuflomary  allowed  pradlice^  to  fin. 
 A  man's  way  is  that  which  he  frequently  and  ufually 
 v^alks  in  ;  which  is,  as  ic  were,  his  trodden  path.  Thus, 
 v^icked  men  do  cuftomarily  addifl  themfelves  to  fome 
 fm,  or  other.  The  word  here  rendered  w/V/^^i/,  fignifies 
 one  that  is  refllefs  in  finful  courfe^.  The  wicked  arc 
 daily  projefling  or  a6ling  fin.  Tis  in  a  manner  their 
 bufanefs  and  emplovn^^ent-     Hence  they  are  faid /^  Uzs 
 
 ia- 
 
end  fundry  Encouragements /(?   //.  371 
 
 \n  fm  and  to  walk  in  fin.  (r  Pet.  iv.  3.  Col  Hi.  y\ 
 They  lead  a  life  of  fin,  habitually  living  in  fome  open 
 or  fecret  fin,  either  of  omiflion  or  commiftion.  Hcreiti 
 lies  one  gteac  difference  between  a  wicked  and  A  godly 
 rhan.  A  wicked  man  makes  a  trade  of  fin  ;  giving 
 himfclf  up  to  lome  courfe  of  fin.  But  this  a  godly  mart 
 docs  nor.  He  may,  and  does,  fin  :  bUt  he  does  not 
 •live  in  any  way  of  fin  ;  willingly  accufboming  himfelt 
 thereunto.  PfaL  cxix.  161.  /  have  refrained  my  feet 
 from  every  evil  way. 
 
 Que(t  2.  What  fort  bf  way  is  fin,  unto  a  wicked 
 man  f 
 
 Anfw.  !.  It  is  his  natntal  way.  A  courfe  of  fin  is 
 u'hat  he  engages  in,  and  follow?,  by  his  natural  inclina- 
 tion. The  cittaces  of  his  corrupt  nature  point  out  this 
 way  to  him,  to  walk  in.  The  curfed  principles  in  his  na- 
 ture do  lead  hirti  into  this  way  of  fin.  The  pradile  of 
 fin,  is  what  he  naturally  takes  to.  And  hence  it  is  faid 
 of  the  wicked^  that  they  are  efiran^ed  from  the  womb^  they 
 go  aflray  as  foon  as  they  be  horn^  fpeaking  lies.  Pfal.  xcviii. 
 3.  They  are  by  nature  alienated  from  the  life  of  God, 
 and  difpofed  to  the  life  of  fin  ;  and  fo  may  rightly  be* 
 called  tranjgreffors  from  the  womb.  Ifai.  xlviii.  8.  And 
 this  makes  the  converfion  of  a  finner  to  be  fo  great  and 
 difiicult  a  work,  which  none  but  God  alone  can  c[}VcK 
 For  in  order  to  their  being  turned  out  of  the  way  of  fin, 
 which  is  natural  to  them,  their  very  nat:tre  muft:  be 
 changed,  and  new  principles  put  into  them  •,  which  is 
 a  work   purely  divine, 
 
 Anfw.  1.  It  i^  his  chofen  v/ay.  Sin  is  what  his  corrupt 
 will  freely  and  fully  clofcs  with,  and  makes  its  choice 
 of.  The  wicked  rrian  does  wittingly  and  knowing!/ 
 ch\)fe  to  walk  in  the  way  of  fin.  Hence  God  fiys  of 
 his  own  finful  people,  that  th^y  had  chofen  their  own  way., 
 and  that  in  which  he  delighted  not.  Ifai.  Ixvi  3,  4.  The 
 way  of  fin,  was  the  matter  of  their  free  choice.  And  by 
 this  choice  finners  do  abide  ;  and  t'lcrefore  are  rcfj'ved 
 :o  hold  on  in  the  wav  of  fin,  notwiihiianding  the  calls 
 B  b  z  '  of 
 
372     Repentance,  its  Nature  W  Obligation, 
 
 of  God  to  the  contrary.  Jer.  xliv.  t6,  \j.  As  for  thi 
 word  that  thou  ba/i  fpoken  to  us  in  the  name  of  the  LoTcU 
 *we  will  not  hearken  unto  thee  :  hut  we  will  certainly  do 
 whatfoever  thing  goeth  forth  out  of  our  own  mouthy  /d 
 burn  incenfe  to  the  queen  of  henvm^  i.e.  the  moon.  They 
 were  terolved  wpon  their  rdolatries.  The  will  of  the  fin- 
 rer  is  fet  in  him  to  do  evil. 
 
 Jnfw,  3.  It  h\i\s  beloved  ^Nzy^  A  v^kked  man  likes 
 and  loves  ihe  wiy  of  fin.  Pfal.  Hi.  j._  7'hu  lovefi  evil 
 more  than g&ad.  Vit  has  a  predominant^  prevaiiing  love 
 to  fin.  The  ways  of  fin  are  pleafi^nt  to  him.  2  Fet.  ii.  13. 
 *Ihey  count  it  plea  fur  e  to  riot  in  the  day  time.  Thtrs  God 
 tells  his  own  wicked  people,  that  their  foid  deUghteth  iH 
 their  abominations.  Ifai.  ixvi.  3.  There  is  nothing  To 
 dear  to  a  finner,  as  his  lufis.  They  are  d^zt  to  him,  ^s 
 a  right  hand^  or  a  right  eye  :  nor  does  he  ever  find  more 
 pleafure^  than  in  the  gratification  of  ihcfe  lufts.— -Thus 
 loF   ihc   flri   Fropofitbi). 
 
 PftOP.  2:.  £very  tricked  tP^n  h  required  to  for- 
 fake  his  way  of  fin,  in  ofder  to  his  finding  God. — Here 
 two  things  may  be  enqtiJrred  iftto. 
 
 Que  (I.  I.  How  muft  a  v^'icked  man  fdrfake  hiswa)\  inp 
 order  te>  fijnd  God  ? 
 
 /!nfif!>.  T.  He  mufl:  forfake  k -Jc^feVy.  True  re  for  ma-- 
 tion,  is  Mni!verfal  reformation.  Every  way  of  fin  muflr 
 be  turned  from,  E:tek.  xviii.  30.  Repent^  and  turn  your- 
 fdve?  from  all  your  tranfgrrjjions^  fo  iniquity  ft  all  not  b^ 
 jour  ruin.  All  fins  mult  be  forfaken.  Which  does  noc 
 mean,  that  we  mud  fo  forfake  fin,  as  ne^er  rnpre  to  be 
 guiiry  of  any  fin,  but  lead  lives  aicogether  finlefs.  \i 
 is  indeed  our  duty^  to  abftain  from  every  kind  and  de- 
 gree of  fin,  and  from  the  very  appearance  of  evil.  For 
 the  law  of  God,  forbids  finning  at  any  time,  in  the  Jeaf^ 
 meafure,  and  even  the  appearance  of  ir.  But  though  this 
 be  duty,  yet  'tis  not  abfolutely  neceffary  to  the  enjoyment 
 of  God.  If  it  were  neceflfary  to  be  finlefs  in  this  world, 
 ?n  order  to  falvation,  none   would  ever  be  favcd.     For 
 
 eh« 
 
nnd  fundry  Encouragements  /^  //.  37?* 
 
 the  bed  of  men  do  fin.  Eccl.  vii.  20.  nere  is  not  a  juft. 
 man  on  earth,  wbodoeib^ood^  and  finnetb  not.     Nay,  i>i 
 many  things  tbey  do  all  offend.  Jam.  iii.  2.     When  there- 
 fore it  is  laid',  that  the  wicked  mud   wholly  forfake  his 
 way  of  fin,  in-order  to  the  finding  and  .enjoying  God,  xx, 
 does  not  mean,   that  he  muft  become  wholly   finJef^,  or  ^ 
 free  from  all  adual  fins.     For  this  is  impoffible  in  gut 
 prcfent  Ihrc.     Indeed,  it    (hould  be  our  hearty  defire» 
 and  fiocere  endeavour,  to  avoid  all  fin  ;  yet  after  all  our 
 care,  we  Ihall  be  overtaken  with  many  faalcs,  which  will 
 be  the  matter  of  our  mourning  and  humiliation,  and  (hall 
 not  hinder  our  enjoyment  of  God.     The  total  forfaking 
 the  way  of  fin  then,  here  means,  a  relinquifhing  every 
 courfe    of  fin  -,  the    not  living  in  the  cuftomary  alIowe4 
 jTaflice  of  any  fin.     Though  men  cannot  pofTibly  avoid, 
 all  a6ls  of  fin,  yet  they  may  avoid  a  courfe  and  trade 
 of  fin.     Thus  do  all  converted  perfons.  Pfal.  cxix.  lot. 
 I  have  refrained  my  feet  from  every  evil  way.     Though 
 they  do  not  refrain  from   every  evil    a^^  yet   they  do 
 from  every  evil  way^  or  courfe   of  fin.     Though  they 
 may  be  guilty  of  an  a(^  of  grofs  fin,  yet  they  do   not 
 addidl  themfclvcs  to  the  frequent  or  ordinary    pratflice 
 of  grofs  fin,  in  any  l;ind.     Though  they  were  once,  in 
 their  unregeneracy,  habituated  to  fuch  fins,  yet  they  are 
 not  fo  now.  CvL  rii.   7,  8.    In  the  which  ye  alfi  walked 
 fometime^  when  ye  lived  in  them  :  but  now  ^f  alfo  put  off 
 all  jbcje.     Such   a  total  forfaking  the   ysi^  ^^  ^^"»  ^^  ^^ 
 to  break  off  all  finful  courfes^  is  neceflfary  to  the  enjoying 
 God  •,  as  will  prefently  be  fhewn. 
 
 Anfw,  2.  He  muft  forfake  it  conflantly.  The  way  of 
 fin  is  to  be  relinquilhed  for  ever.  Some  outwardly  for-^ 
 fake  fin  for  a  tinte  ;  but  return  to  it  again,  when  occ.\- 
 fion  and  opportunity  prefents  itfelf.  Thefe  are  like  r:*- 
 fwine^  that  are  wafhed  clean  for  a  while,  but  return  to 
 ibeir  wallowing  in  the  mire.  2  Pet.  ii.  21.  They  take 
 Jeave  of  their  fins,  as  men  do  of  their  friends,  whom 
 they  hope  to  fee  and  enjoy  again.  Such  meerly  tem- 
 porary reformation  of  evils,  is  unfound.  True  rcforma- 
 B  b  3  tioa 
 
374    Repentance,  its  Nature  and  Obligation, 
 
 tion  is  lading  and  perpetual.  He  that  rightly  forfaked 
 every  way  of  fin,  abandons  it  for  ever.  The  language 
 pf  his  foul,  is  ih^to^  Ephr aim ^  IVbat  have  I  to  do  any 
 morewiib  Idols  ?  HoJ.  xiv.  8.  He  will  have  no  more  to 
 do  with  his  former  ways  of  fir\,  Such  z  perpetual  for- 
 faking  every  way  of  fin,  is  neceffary  to  the  enjoying 
 God.     Whirh   leads  to  the  other  enquiry. 
 
 Queft.  2,  How  does  it  apj>ear^  that  this  for  faking  the 
 way  of  fin  is  necejjary  to  the  wicked  man'is  finding  and 
 enjoying  God  ?   - 
 
 Jnfw.  I.  From  the  bolinefs  of  God.  The  nature  of 
 God  is  infinitely  and  effentiaily  holy  ;  and  therefore  will 
 not  adm'u  him  to  hold  communion  with  finners,  that  are 
 engaged  in  a  way  of  fin.  i  Job,  i.  5,  6.  God  is  ligbt,  and, 
 in  him  is  no  darknejs  at  all.  If  m  fay^  that  we  bave 
 fellowfhip  with  bim,  and  walk  in  darknefs^  we  lie^  and  do 
 not  the  truth.  Light  and  darknefs  may^s  foon  have  fel- 
 lowfhip together,  as  the  holy  God  and  one  that  walks 
 jn  any  way  of  fin.  God  is  of  ^urer  eyes  than  to  heboid 
 ivil,  and  cannot  look  upon  iniquity.  Habb,  i.  13.  He  cannot 
 therefore  reveal  and  make  over  hirnfelf,  to  fuch  as  are 
 driving  a  trade  of  fin.  When  God  intends  to  bring 
 liome  a  finner  to  himfclf,  he  will  firft  Jiop  him  in  his' 
 finful  career,  and  /Kr»  him  out  of  his  ways  in  fin  ;  fo 
 he  will  meet  him,  and  be  found  of  him.  Luk.  xv.  20. 
 jdnd  be  arofe  and  came  to  bis  father  ;  but  while  he  was  yet 
 a  great  way  off^  bis  father  faw  him,  and  bad  compajfion 
 en  him,  and  ran,  and  fell  on  his  ne(k,  and  kijfed  him, 
 When  the  finner  for  fakes  his  finful  ways,  and  is  return- 
 ing to  God,  then  the  holy  God  will  graciouQy  go  forth 
 10  him,  and  metr  h\n^  -/and  not  before.  The  returning 
 finner,  God  will  receive  imo  his  favour ;  but  the  refol- 
 ved  finner,  he  will  caji  off  forever:  i  Chrort.  xxviii.  9. 
 
 y^njw.  2.  From  the  God  feparatingn^iUT^  of  Jn.     Sin 
 h  of  fuch  a  nature,  as  to  provoke  God  to  withdraw,  and 
 keep  ata   difiancc  from  finners;  Ifai,  I'lX.   2.    Tour  ini- 
 quities bah)e  feparaud  between  you  and  your  God,  andyour 
 Jins  have  hid  his  Jace  from  you.     Sin  caufes   God  to  de- 
 part 
 
and  fundry  Encouragemjsnts  to  it,  375 
 
 ptrt,  and  hide  his  face,  from  finners.  And  therefore 
 while  finners  continue  in  a  way  of  iifj)  God  will  not  be 
 found  of  them.  They  mud  forfake  this  way  ^  or  clfe 
 God  wjil  continue  to  forfake  them.  For  he  will  not 
 dwell  in  the  tents  of  wicl^ednefs. — Again,  .a  way  of  iln 
 is  a  way  of  departing  from  God.  Sin  is  a  fwerving  or 
 wandring  ffon-j  God  ;  and  leads  the  (inner  away  fmni 
 God.  Wfclc  therefore  the  finner  continues  in  the  way 
 of  fin,  he  is  going  farther  and  farther  from  God.  Every 
 ftep  that  he  takes  in  the  way  of  fin,  fets  him  at  a  far- 
 ther diftance  from  God.  A  finner  therefore  cannot  come 
 at  God  in  a  way  of  fin.  Nay,  it  is  impoffible  that  he 
 (hould  ever  find  God,  iinfefs  he  forfake  the  way  of  fin; 
 »nd  take  to  another  courfe. 
 
 Application. 
 
 Use  I,  We  hence  fee,  th^tfuch  finners  do  Undeceive 
 themfelves,  who  hope  to  find  and  enjoy  God,  though 
 they  go  cH  in  the  way  of  fift.  There  are  many  finners, 
 who  though  engaged  in  fome  way  of  fin,  or  other,  ycc 
 entertain  hopes  of  finding  God  at  lad.  Though  they 
 accuftoni  themfelves  to  lying,  (lealing,  cheating,  fwcar- 
 ing,  drinking  to  excefs,  6fc.  yet  they  hope  to  come  to 
 the  enjoyment  of  God.  But  this  is  a  delufion  of  Satan, 
 and  a  deceiving  their  own  fouls,  i  Cor.  vi.  9,  10.  Kfuw 
 ye  not^  that  the  unrighteous  fball  not  inherit  the  kingdom 
 of  God?  Be  not  deceived^  neither  fornicators,  nor  idola- 
 ters, nor  adulterers,  nor  effeminate,  nor  abufers  of  them- 
 felves with  mankind,  nor  thieves,  nor  covetous,  nor  drunk' 
 ards,  nor  revHers,  nor  extortioners,  fhall  inherit  the  king- 
 dom of  God.  If  a  man  be  habituated  and  accuftomcd  to' 
 any  one  of  thefe  fins,  or  fuch-like  fins,  he  cannot  pol- 
 fibiy  come  to  enjoy  God  in  the  kingdom  of  heaven. 
 Such  a  way  of  fin  continued  in,  will  afTuredly  deprive 
 him  of  God  and  heaven  for  ever.  Let  us  then  take 
 httd,  that  we  be  not  deceived  in  this  matter.  . 
 
 B  b  4  Use 
 
2j6    Repentance,  t/i  Nature  and  Oblicatiok^ 
 
 Use  2.  Let  us  then  forfake  the  way  of  fin  ^  and  no 
 longer  walk  therein.  *Tis  a  way  which  God  calls  us  to 
 loriake,  and  which  'tis  our  wifdom  to  forfake. — Toavva- 
 kcn  hereunto,  conlidcr  what  kind  of  way  it  is. 
 
 1.  It  is  the  Divirs  way.  The  way  of  fin,  is  the  way 
 that  Satan  has  been  walking  in  ever  fince  his  firfl:  apoftacy 
 from  God.  i  Job,  iii.  8.  The  devil  finneth  from  the  he- 
 ginning.  He  was  the  tirft  that  finned,  and  ftc  ever  con- 
 tinues in  fin,  making  it  fiis  bufinefs  to  fin.  He  firft 
 laid  out  the  Wy'pf  fin,  and  ever  keeps  in  that  way. 
 Such  therefore  as  walk  in  the  way  of  j^^n,  are  compani- 
 ons of  the  Devil^  keeping  him  company  in  his  wiji 
 kicked  men  go  hand'  in  'hand  with  th^t  tricked  ene. 
 They  are  fellow  travellers  with  him  in  his  way.  It  is 
 therefore  faid,  He  that  commit teth  fin  (I  c.  cuftomarily 
 and  allowedly j^  is  of  the  devil*  i  fob.  iii.  8.  He  is  like 
 the  devil,  an  aflbciate  with  him,  and  guided  by  him<— r 
 Now,  this  confideration  fhould  quicken  i?s  to  forfake 
 the  way  of  fin.  'Tis  away  wherein  the  <sfm/ is  always 
 wit!)  us  ;  though  we  fee  him  not,  and  think  not  of  it. 
 And  can  we  be  content  to  be  companions  in  fin,  with 
 t$e  deyil  and  his  angels  !  If  fo,  we  fhall  be  companion^ 
 \\iih  them  in  tnijery.     Which  leads  to  the  next  head.     ^ 
 
 2.  Confider,  The  way  of  fin  is  the  way  to  deJiru5fion, 
 Ic  leads  down  to  the  pit  of  eternal  perdition.  Matih.  vii. 
 i  3  fVide  is  the  gate,  and  broad  is  the  way  which  leadeth 
 to  dejlru^ion.  The  way  of  fin,  is  the  high  way  to  HelL 
 It  wiil  afTjFcdly  iffue  in  eternal  damnation,  in  that  place 
 of  torments.  Death,  eternal  death,  is  the  end  of  a  finfol 
 courfe.  Rom.  vi.  21.  fVhat  fruit  had  ye  then  in  thofe 
 ibings,  whereof  ye  are  now  afhanted  ?  for  the  end  of  thcfe_ 
 things  is  death.  As  ever  therefore  we  would  efcape  in- 
 tolerable and  eternal  mifery,  we  mud  forfake  the  way 
 of  fin.  P  let  us  think,  how  we  (hail  be  able  to  dwell 
 ^iib  devouring  fire,  with  everlafiing^  burnings  I  And  if 
 vye  would  not  haVc  this  to  be  our  unhappy  portion,  v;e 
 rnuft  relinquifh  every  way  of  firj.  We  fhould  flee  iron; 
 ^n,  as  ever  we  would  Jlis  fror/i  the  ^-j^raib   to  come.    O 
 
 ■'  /  ie:' 
 
and  fundry  Encouragements  to  it.  375J 
 
 Jet  deJlruSfion  from  God  be  then  a  terror  to  us  :  and  kt 
 that  caufe  us  to  haften  out  of  the  way  ot  fin,  that  hc^ 
 may  not  deftroy  us.  Ezek.  xviii.  30.  Repent^  and  turn 
 from  all  your  tranfgrejjiom  \  jo  iniquity  {hall  not  be  youfi 
 tuin. — Now  for  dtre^ion,  in  two  words. 
 
 Dired.  i.  Cbenjh  all  convi5fions  of  the  evil  of  fin. 
 Xhc  way  of  fin  will  never  be  forfaken,  unlefs  the  tv\\ 
 of  it  be  fcren.  Convidion  of  fin's  evil,  is  neceflary  to 
 converfion  from  fin.  And,  many  times,  finners  ar^ 
 under  convidions,  of  the  evil  nature  and  tendency  of 
 the  ways  of  fin.  Some  word  of  God  preached,  or  fome 
 j^udgment  of  God  upon  others,  or  fome  affliction  befaf- 
 Ting  themfclves,  does  bring  them  to  a  convincing  fighc 
 pf  the  evil  of  their  ways.  Their  confciences  fmite  them  v 
 and  tell  them,  that  th^  way  they  arc  in,  is  not  good^ 
 and  that  if  they  do  not  forfake  it,  the  conftquence  oi 
 It  will  be  dreadful.  Now  fuch  convidions  as  thefe  oughc 
 to  be  cherijhed,  as  ever  we  would  forfalce  the  ways  of 
 (in.  If  we  iVifle  con  virions,  or  divert  them,  and  feck 
 (o  rid  our  minds  of  them,  we  may  juftly  fear  that  God 
 will  give  us  up  to  our  hearts  fufts.  PfaL  Ixxxi.  11,  12. 
 But  fny  people  would  not  hearken  to  my  voice,  and  ln2icl 
 would  none  of  me  :  fo  I  gave  them  up  to  their  own  hearts 
 lujis  ;  and  ihey  walked  in  their  own  counfels,  When  the 
 vcire  of  God  in  his  word  and  providence  is  not  heark- 
 r.ed  to,  and  cfpecially  when  it  is  feconded  wiih  the 
 voice  of  our  own  confcience,  there  is  great  danger  of 
 being  left  to  walk  on  in  our  ways  of  fin,  to  our  deftrudion. 
 l^t  us  then  fee  to  it  that  we  give  welcome  entertain- 
 ment to  all  inward  convidions  of  fin's  evil,  wrought  by 
 the  Spirit  of  God.     And  then, 
 
 Dired.  2.  Let  us  earreftly  pray  to  God,  to  turn  us 
 from  our  evil  ways.  Nothing  fhoit  of  divine  power  can 
 iepante  our  hearts  from  the  lulls  of  fin,  and  break  the 
 bond  of  friendili'p  between  them.  'Tis  God,  that  mufl 
 work  in  us  an  hatred  of  all  fin,  and  forrow  for  it  •,  and 
 work  us  up  tofiedfaft  refolutions  again(lif,and  univerfal 
 cit-parture   from  it.     Saving   repentance  is  the   gift  of. 
 
 God 
 
378     Repentance, //J  Natvtie  4»iOBi,iOA^i ON, 
 
 God  alone.  M.  xi.  18.  Then  bath  Gi)d  alfi  td  iheG^t\i\]t% 
 granted  repentance  unto  life.  Ezek,  xXKvi.  26,  A  new 
 heart  wilt  I  give  you. — O  then  pray  iearneftly  to  God,- 
 that  he  would  give  you  this  new  hearty  even  an  heart 
 unfeignedly  to  repent  of  fin,  and  fincereiy  to  turn  from 
 it  :  fo  may  you  hope,  that  God  will  gracioufly  anfwer 
 you,  as  he  did  Epbraim.  Jer.  xxxi.  18,  20.  Turn  tboH 
 tne^  and  I  Jhall  be  turned  \  for  thou  art  the  Lord  my  Co4» 
 4  ^ill  fureiy  have  mercy  upon  him^  faith  the  Lord, 
 
 DocT.  II.  Sinners  muft  forfakc,  not  only  their  out- 
 ward way  of  fin,  but  alio  their  inward  finful  thoughts^. 
 in  order  to  finding  mercy  with  God,  Let  the  unrighte-^ 
 ous  0ian  forfake  his  thoughts,  'Tis  not  enough,  for  men 
 to  reforni  their  lives,  but  they  muft  alfo  renounce  and 
 X^Unquilh  their  finful  thoughts  of  heart,  if  they  vvould 
 have  God  be  merciful  to  them. 
 
 Prop,  i*  The  thoughts  of  men  may  be  finful.  Men- 
 may  fin,  not  only  in  their  words,  and  6^cds^  but  alfo  in 
 their  thoughts.  There  are  thought  fins,  as  well  as  lip- 
 fioSj  and  life  fins.  Thoughts  are  not  free,  nor  arc  they 
 of  aa  jndifFcrept  nature,  fo  as  to  be  neither  good  nor 
 evil.  Sinners  indeed  arc  apt  to  imagine,  that  they  have 
 a  liberty  to  think  as  they  pleafe  ;  and  that  they  need 
 not  make  any  confcience  of  their  thoughts  ;  but  this  is 
 a  fnoftialfe  and  pernicious  imagination,  diredly  tending 
 p  the  ruin  of  men's  fouls  foreyer.  For  nothing  more 
 eftablifiics  the  dominion  of  indwelling  fin,  than  gn  apprc!- 
 henfionof  the  harmlefnefs  and  inofienfiyenefs  of  tho'cs. 
 Two  things  may  here  be  enquired  into. 
 
 ^Qucft.   1.  How  does  it  appear,  tli at  iht  thoughts  q{  n\^n 
 may  be  finful? 
 
 Anfvo,  I.  From  \ht  fpiriimiity  of  the  laiv  of  God.- 
 The  law  which  God  has  given  to  men  for  their  rule  to 
 afl  by,  b  a  fpiritual  law,  Rom.  vii.  14.  For  we  know 
 thai  the  law  is  fpiritual.  It  extends  to  the  fpirits  of 
 men,  and  to^all  their  internal  operations.    And  therefore  = 
 
j«i  j^^frfry  ENeouRAGiMtNTS  la  if.  37^^ 
 
 men  are  bound  to  keep  the  law  with  their  fpirits,  of  ^ 
 fouls.  The  itiward  a<^ ions  of  their  fouls,  art  to  be  re- . 
 gulaied  by,  and  conformed  to,  the  law  of  God.  Indeed, 
 the  Pharisees  of  old,  interpreted  the  law  of  God,  as  hav*- 
 ing  refpeft  only  to  the  body,  and  outward  adts  of  men's 
 Jives.  And  accordingly  they  taught,  that  men  did  not 
 tranfgrefs  the  law  of  God,  by  what  paffcd  in  their  hearts, 
 'but  only  by  outward  grofs  a^s  oi  fin.  They  denied, 
 that  there  were  any  fuch  fins,  as  heart  murder,  beat$* 
 adultery^  or  the  like  ^  and  reckoned  none  guilty  of  mur- 
 der and  adultery,  but  thofe  who  a6tually  committed  thcfc 
 fins,  in  outward  pradice.  This  corrupt  dod^rinc  of  tbcirSy 
 our  Lord  condemns  j  and  plainly  declare?,  that  men 
 may  break  the  law  of  God  in  their  hearts,  though  they 
 be  not  guilty  of  any  outward  tranfgrcfTion  of  it  by  grofs- 
 afts  of  fin.  (See  Mattb.  v.  21,  22,  27,  28  J  Ic  is  plaia 
 then,  that  the  law  of  God  reaches  to  men's  hearts,  and 
 a^l  their  inward  a6ting=..  So  that  men  may  in  thcix  thoughts 
 tranfgrefs  the  law  of  God. 
 
 /Injw.  2.  From  the  afcripJion  oS  fin  unto  men's 
 thoughts.  In  the  holy  fcriptures  v/e  often  find  the  thoughts 
 of  men  taxed  with  fm.  Thus,  Gen.  vi.  5.  God  Jaw  that 
 the  wickednefs  of  man  was  great  in  the  earthy  and  that 
 every  imagination  of  the  thoughts  of  his  heart  was  tnlj  ■ 
 evil  continually.  Their  thoughts  are  here  declared  to  bd 
 evil,  i.  e.  morally  evil,  or  finful.  Thus  alfo  our  Lord 
 Jefus  Chrift  charges  lYfS  Scribes  with  evil  thoughts. 
 Matth.  ix.  4.  Jefus  knowing  their  thoughts,  faid,  fVhere- 
 fore  think  ye  evil  in  your  hearts?  And  again  our  Lord 
 fayF,  Matth.  xv.  19.  Out  of  the  heart  proceed  evil  thoughts. 
 Thus  alfo  God  telb  his  people  of  old,  Ifai.  lix.  7.  Tbeir^ 
 thoughts  are  thoughts  of  iniquity.  It  is  then  mod  evident 
 from  the  word  of  God,  that  there  may  be  iniquity  in  ^ 
 truth's  ihoughtf. 
 
 Anfw.  3.  From  the  hate fulnefs  of  thoughts  unto  Goi, 
 Men's  thoughts  f/iay  be  the  matter  of  God's  abhorrence, 
 as  well  as  their  words  or  6ccds.  Prov.  vi.   16,  18.  ^hefe 
 fix^  things  dffth  the  Lsrihatt ;  jea^  J  even  are  an  ahmina-  ' 
 
 tion 
 
38q    Repemtance^  its  Nature  and  O^vio^tiois^ 
 
 tton  to  him  :  One  of  which  hy  an  heart  that  devifeth  wicke^ 
 imaginations,  Thefc  are  hateful  and  abominable  unto 
 the  holy  God.  So  again,  Prov.  xv.  26.  The  thoughts/ 
 of  the  wicked^  are  an  abomination  unto  God.  Abomina- 
 tion, denotes  an  extream  hatred.  Now,  if  thoughts  may 
 be  fo  exceeding  hateful  to  God,  it  follows  that  they  may 
 bjB  exceeding  fmful  in  the  fight  of  God.  For  nothing  is 
 primarily  hateful  to  God,  b\Mjin,  That  only  is  the  next 
 and  immediate  objed  of  God's  hatred.  If  he  hate  any 
 perfon,  or  thing,  it  is  on  the  account  of  fin  cleaving 
 thereto.  Were  it  not  for  fin,  no  creature  which  he  has  ' 
 n)adc,  nor  any  adlion  which  they  perform,  would  be  ab- 
 horred of  God.  Inafmuch  then  as  thoughts  may  be  mod 
 odious  to  God,  ^tis  moft  evident,  th^t  they  may  be  very 
 finful  '\     - 
 
 Anfm.  4.  From  God's  calling  on  Tinners  to  repnt 
 of  their  thoughts.  Thus  in  our  text,  the  unrighteous  man 
 is>  called  upon,  io  for  fake  his  thoughts  ;  which  includes  ia 
 it  repentance  for  his  paft  thoughts,  as  well  as  abftinence 
 from  them  for  the  future.  Now,  if  men  ought  to  re- 
 pent of  their  thoughts,  this  proves  that  they  may  ht  fin- 
 Jul.  For  nothing  is  a  matter  of  repentance,  but  ftn  \ 
 nothing  is  to  be  repented  of,  but  fin.  And  accordingly 
 we  find,  that  th€  finfulnefs  of  thoughts  is  made  the  ground 
 of  deep  humiliation  and  forrow  for  thexn.  Prov.  xxx.  32. 
 If  thou  haft  thought  evd^  ky  thine  hand  upon  thy  mouth. 
 Laying  the  hand  upon  the  mouth,is  oftentirt^es  the  gcfture 
 of  a  man  full  of  fadnefs  and  forrow  :  and  (0,  it  points 
 out  that  great  grief  of  heart,  men  fhowld  be  under,  for 
 the  finfulnefs  of  their  thoughts, 
 
 ' /tn/w.  ^.  From  the  need  which  men's  thoughts  do 
 ftand  in  of  pardon..  Sinners  need  to  have  thfir  very 
 thoughts  forgiven.  On  this  account,  Simon  the  fofcerer 
 is  direded  to  apply  himfelf  to  God  by  prayer  for  par- 
 doning mercy,  /i^,  viii.  22.  Repent  therefore  of  this  thy 
 wickednejs^  and  pray  God  Jf  perhaps  the  thought  of  thine 
 te^rt  may  be,  forgiven  thee.  Now,  if  thoughts  may  need 
 to  be  pardoned,  'd%  an  evidence  that  they  may  htJinfuL 
 
 For 
 
djrJ  fundn   E.NTcbuRACEMENfs  io  ih  38 1 
 
 For  pardon  has  reference  only  to  the  guilt  of  fin.  NoncJ 
 but  a  guilty  criminal  needs  a  pardon.  Men  therefore 
 may  be  guilty  of  fin  in  their  thoughts,  or  they  could 
 need  no  pardon  of  them. — Thus  for  the  firft  queftion. 
 
 Queil:.  2.  /^^^^/ thouoht*  arc  ^«/«/ thoughts  ? 
 
 Anfw.  1.  /Itbeifiicnl  thoughts  afe  finful  thoughts. 
 Though  nothing  be  more  evident  than  the  being  of  God, 
 yet  finners  are  ready  to  call  it  in  queftion.  There  is  fecrec 
 atheifm  lurking  in  their  hearts,  from  whence  they  (^6 
 fometimes  think  there  is  no  God.  Pfat.  xiv.  r.  Tbe  fool 
 hath  [aid  in  his  hearty  Thtre  is  no  God.  This  may  fome- 
 times be  the  language  of  his  thoughts ;  though  it  is  fcarc€? 
 fuppofable,  that  it  llaould  be  the  fettled  perfwafion  of  his^ 
 mind.  Sinners  indeed  do  wifh,  that  there  were  no  God  v 
 and  rfrhat  tliey  fo  paffionately  wifh,  they  nnay,  at  times, 
 think  to  be  true.  Now^  fuch  atheiftical  thoughts,  arc 
 moft  horrid  and  wicked.  They  are  worfe  than  devili/h. 
 For  there  are  no  fuch  thoughts  in  the  very  devils.  Jam. 
 >i.  19.  The  devils  do  believe^  there- is  a  God,  and  irembk. 
 They  have  fuch  a  firm  belief  of  God's  exigence,  as  fills 
 therti  with  terror  and  dread  of  God. 
 
 ^nfw.  2.  Unbecoming  thoughts  of  God^  are  finful 
 thoughts.  Though  men  do  not  think  that  there  is  no 
 God,  yet  oftentimes  they  think  God  to  be  fuch  a  one  as 
 be  is  nor.  They  take  up  unfuitable  thoughts  of  God, 
 which  carry  in  them  a  denial  of  fome  of  his  gbrious  per- 
 fections. Ex.  gr.  Sometimes  finners  think,  God  rs  a 
 finite  being,  limited  and  circumfcribed  by  place.  Thus 
 ibme  imagine  God  to  be  contained  in  and  bounded  by 
 ih^  heavens.  Job.  xxii.  Thou  jayeji^Hewalkethin  the  circuit 
 of  heaven^  i.  e.  he  is  Confined  to  heaven  and  the  affairs 
 thereof. — Again,  fometimes  finnefs  think,  that  God  is  ig- 
 norant of  the  things  done  in  this  lower  world.  Job.  xxir. 
 noti  fay  ft.,  How  doth  God  know  ?  Can  he  judge  through  the 
 dark  clouds  ?  Thick  clouds  are  a  covering  to  him  that  he 
 pMh  riot.  So,  P[al.  xciv.  7.  Tet  they  fay.  The  Lord J^all 
 rot  fee,  neither  /hall  the  God  of  Jacob  regard  it.  They 
 thought,  God  did  not  fee  nor  mind  their  wicked  doirrgs, 
 
 Herce 
 
3^2    Repentanck,  fiJ  Nature  ^f^d  "dBLrc^A^tror^f, 
 
 Hence  it  i?,  that  finntrs  embolden  themfeivcs  to  fm  in 
 fecret,  as  if  God  faw  them  not. — Again,  fometimes  fln- 
 ners  think  that  God  approves  o^  theitjtns.  Becaufe  he  for- 
 bears to  punifii  their  fins,  they  think  he  is  not  difpleafed 
 at  them,  but  likes  them,  as  they  do  themfelves.  P/al.  ]. 
 0.1:  *Thefs  tbingi  thou  didji^  and  I  kept  ftlence^  i.  e.  pro- 
 videntially, by  not  bearing  teftimony  againft  them  in  a 
 way  of  punifhment  :  thou  tboughtefty  hereupon,  that  t 
 if^ns  (uch  a  one  as  thy  f elf. ^  one  that  approved  fin  as  thou 
 doi^.-v  "  -Thus  do  finRers  frame  in  their  minds  faife  noti- 
 ons and  wrong  conceptions  coneerning  God.  Thefe  are 
 mo[l  finfuJ  thoughts,  reflcding  difnonour  upon  God,  and 
 denying  his  perfe<Sions.  ,     - 
 
 •  ^vf^.  ^,  Proud  thouglits,  are  finful  thoughts.  Though 
 fallen  man  has  nothing  to  be  proud  of,  yet  no  fin  is 
 ipoke  predominant  in  him,  than  that  of  pride.  Sinners 
 are  i-ery  fclf-conceited  creatures,  puffed  up  with  proud 
 thoughts  of  themfelves.— Sometimes  they  proudly  think 
 thern-felycs  pofTdfTed  of  thofc  eiccellencies^  which  they 
 have  not.  They  think  tbe^/ehes  to.  be  fomdhing^  when 
 they  dre  nothing  ,Gal.  yi.  3.  Thus  the  church  of  Laodiced 
 thought  themreives  rsih  and  needing  nothings  when  they 
 yjcrt  poor  and  mi/erable^  Rev.  iii.  17.— Again,  fome- 
 times men  think  their  excellencies  greater  than  they  are. 
 They  think  titore  highly  of  themfelves  than  they  ought  to 
 thinks  Rom.  xii  3  -- — Again,  fometimes  finners  have 
 proud  thoughts  of  their  parentage^  or  KVealth^  or  prefer- 
 ments^ or  parts  and  gifts.  {In  thefe  things  they  pride 
 themfelves,  in  their  hearts;  thinking  highly  of  themfelves 
 on  thefe  accounts,  and  defpifing  others,  \vhom  they  ap-: 
 prchend  inferior  to  them  in  fuch  refpedls.-— Again,  fome- 
 times men  have  proud  thoughts  of  their  own  ^«//Vj  and 
 performances,  in  rc\\g\or\.  Thus  the  Pharifees  were  con- 
 ceited of  themfelves  ;  thinking,  that  they  out  did  all 
 others  in  religious  matters.  Luk,  xviii.  1 1.  The  Pharifee 
 flood  and  prayed  thus  with  himfelf,  God,  I  thank  thee,  I 
 
 am  not  as  other  men  are.--- All  fuch  proud  thoughts  as 
 
 thefe,  are  finful  thoughts  :  and  thofe  that  harbour  them,' 
 
 are 
 
4nd  fmdry  Encourag£ments  to  it,  j^jj 
 
 are  therefore  hated  of  God.  Prov.  xvl.  5.  Every  one  tbdt 
 is  proud  in  hearty    is  dn  abomination  to  the  Lord. 
 
 Anfw,  4.  Impure  thoughts,  are  (inful  thoughts.  Men 
 may  be  guilty  of  fornication  and  adultery  in  the  very 
 thoughts  of  their  hearts^  as  ouf  Lord  declares,  Matth,  v. 
 2S.  To  look  or  think  on  a  perfon  with  impure  dcfiresy 
 is  heart-uncleannefs.  All  fuch  filthy  imaginations  arc  ex* 
 cceding  fmful  at  all  times,  efpecially  on  holy  time,  the 
 Lord's  day  ;  and  more  efpecially  in  the  time  of  God's 
 holy  worfhip.  Such  anehaft  thoughts,  are  an  abomi-r 
 nation  to  that  God,  who  is  o^ purer  eyes^  than  to  heboid 
 evil  1  they  do  grieve  the  holy  Spirit  \  they  turn  the  foufs 
 of  men  into  a  very  Sodom  -,  and  filt  them  to  be  an  habi-. 
 tation  for  unclean  fpif its y  and  difpofe  them  to  the  vilefl 
 pradlices. 
 
 Anfm.  5.  Revengeful  thoughts,  are  finful  thoughts. 
 When  finners  have  received  any  real  or  fuppofed  injury, 
 k  is  ufual  for  them  to  meditate  revenge.  They  think 
 and  contrive  how  they  may  retaliate  or  recompence  evil^ 
 fbr  the  wrong  done  to  them.  Now  fuch  thoughts  of 
 fendring  evil  for  evil,  are  finful  thoughts  ;  and  therefore 
 cautioned  againd,  Prov.  xxiv,  29.  Say  not  {{o  much  as 
 in  thy  heart)  /  will  do  fo  to  him  as  he  hath  done  to  me  : 
 I  will  render  to  the  man  according  to  his   work. 
 
 Anfw.  6.  Cenforious  thoug'v..-,  are  iIp/liI  thought?.  It 
 is  an  ufual  thing  for  men  10  pafs  a  rafh  and  wrong  judg- 
 ment u[.on  the  ^ate  and  the  anions  of  others. — Some- 
 times they  do,  wjthout  fufficienr  ^.uunds,  think  really 
 good  men  to  be  ungodly  men.  They  think  them  to  be 
 in  a  flate  of  fin,  when  they  are  in  a  Hate  of  grace. — • 
 Sometimes  they  think,  without  reafon,  that  the  good  ani- 
 ons of  others,  are  evil  adlions :  that  they  proceed  from  a 
 bad  principle,  and  aie  defigned  for  an  evil  end,  when  it  is 
 not  fo. — Such  rafii,  unjuft  and  uncharitable  thoughts, 
 are  finful  thoughts.  They  are  contrary  to  that  chrillian 
 charity  which  tbi7iketh  no  evil,  i  Cor.  xiii.  5.  Such  rafh 
 and  fevere  judging'of  others  in  our  hearts,  is  what  Chrift 
 cautions  us  fgainll,,  A/j;;i>.  vii.    i.  Judge  not. 
 
'3^4    REPENTAf^cE,  in  r^ATtjRE  &n^  OsligAtio?^, 
 
 ''  Anfw.  7.  /^/fx/Vr/J  thoughts  about  the  worU,  SirtCinful 
 thoughts.  Men  are  oftentimes  exercifcd  in  perplexing 
 land  difquieting  thoughts,  about  getting  and  keeping  the 
 things  of  this  world.  Indeed,  the  thoughts  of  men  may 
 lawfully  be  employed  about  the  world.  It  is  their  duty 
 CO  think  how  to  get  things  necelTary  for  this  prelent  life. 
 In  the  way  of  diligence  and  honefty.  But  when  men's 
 thoughts  about  the  world,  do  dift raff  and  dijlurh  their 
 tninds,  through  fears  of  Icfing  what  they  have,  or  not 
 getting  what  they  need,  then  their  thoughts  are  finful. 
 For  ^11.  fdch  anxious  thoughts  proceed  from  a  diflruft  o{ 
 divinc'pirovidence,  as  if  God  would  not  take  care  of  us 
 and  provide  for  u?.  Such  diftruftful  thoughts  of  God 
 dur  Lord  condemns  and  cautions  againft,  Matth.  vi.  25. 
 Take  no  thought  for  your  life^  what  ye  Jhall  eaty  or  what 
 yt  Jhall  drink,   &c. 
 
 y^njw,  8.  bi/hpmfl  thoughts,are  finful  thoughts.  Sorhe- 
 times  Tinners  think  and  contrive,  hbw  they  may  cheat, 
 defraud  and  over- reach  their  neighbours,  in  their  dealings 
 with  them.  Such  thoughts  are  finful,  being  tranfgrefTions 
 of  the  eighth  commandment,  in  the  heart. 
 
 Jl^fw.  9.  Unfeafondhle  thoughts,  are  finful  thoughts. 
 Things  arc  beautiful  in  their  fealon  :  but  when  out  of 
 fearon"^  they  are  deformed  and  diforderly.  Thus  it  may 
 be  as  to  men's  thoughts.  Therfe  are  fome  thoughts  whicH 
 are  in  themfelves  lawftil,  i^  thoughts  about  the  manag- 
 ing our  worldly  affairs.  Yet  if  we  entertain  fuch  thoughts 
 as  thefe  on  the  Lord's  day,  or  in  the  time  of  :the  worjhip 
 of  God,  they  are  out  of  feafon,  and  fo  finful— There 
 are  alfo  fome  thoughts  which  in  themfeWes  are  good  •,  yet 
 out  of  their  proper  place  and  time,  they  do  become  fin- 
 ful. Thus  when  publick  or  fecial  worfbip  is  performing, 
 if  men's  hearts  do  not  join  therein,  but  are  taken  ,iip 
 with  other  thoughts,  their  thoughts  are  finful,  though  \a 
 themfelves  ever  fo  good.  For  thefe  are  not  the  thoughts 
 which  God  then  calls  them  to  employ  their  minds  about, 
 and  fothey  arc  not  doing  their  prefent   duty.     They  arc 
 
 doing 
 
arj  fandry  Encouragements  to  it,  385 
 
 doing  one  thing,  when  God  calk  them  to  the  doin^ 
 another  thing,  and  this  is  faulty.  —  Thus  for  the 
 firft  Propoficion. 
 
 Prop.  2.  Sinners  mujl  for  fake  their  finful  thoughts,  \n 
 order  to  their  finding  mercy  with  God.  Jf  they  would 
 have  God  to  be  merciful  to  them,  they  mufl  forjake^ 
 both  their  finfal  Viay  of  life,  and  finful  thoughts  of  heart- 
 The  promife  of  mercy  is  made  to  fuch  only.  Prov. 
 xxviii.  13.  B^hofo  confeffeth  and  forfaketh  his  fin ^  fhall 
 have  mercy,  --Here  the  only  thing  that  niay  be  enquired 
 into,  is  this,  viz. 
 
 Qued.  IVhat  forfaking  of  finful  thoughts  is  ir,  thac  is 
 nectfTiry  in  order  to  the  finding  mercy  with  God  ? 
 
 Anfw.  I.  Negatively:    Njt  a  perfect  ridding  the  mind 
 of  all  finful  thoughts.    A  (late  of  full  and  abfolute  free- 
 dom  from   finful    thoughts,    is    referved    for   heaven. 
 When  the  faints  ftiall   be  brought  to  that  moft  holy 
 place,  there  (hall   not  be  in   their  hearts,    one  finful, 
 vain,  foolifli,  impertinent  thought,  throughout  all  eter- 
 nity.    But  it  will  be  quite  otherwife  With  them,  as  long 
 as  they  are  in  this  world.     While  they  are  here,  they 
 have  in  them  a  body  of  fin,  which  is  aftive,  and  firiv- 
 ing  in  them,  and    working   towards  evil   continually. 
 So  that  the  mofi  holy  men  on  earth,  will  unavoidablv 
 have  more  or  lefs  of  finful  thoughts  in  them.     In  this 
 cafe  that  demand  may  be  made,  Prov.  xx.  9.  IVbo  can 
 fiy,  I  have  made  my  heart  clean^  I  am  pure  from  my  fin  1 
 No  one  can  truly  Ly  fo.     The  befl  of  men  do  experi- 
 mentally find  the  motions  of  fin  in  them.     When  they 
 fet  themfelves  to  do  any  good  duty,  they  ?i(\d   indwel- 
 ling fin   a6live  to  hinder  them  from  the  well- perform- 
 ing of  it,  and  too  often  diverting  their  mind  from  ir. 
 Thus  fpeaks  that  eminently  holy  apoftle  Paul,   Rom. 
 vii.  18,  19,  21.    To  "jiill  is  prefent  with  me,  but  hnw  to 
 perform  that  which  is  good^  I  find  not.     For  the  good  thit 
 J  would,  I  do  not  ;  but  the  evil  that  I  would  not,  thjjtdo  /. 
 /  find  a  law,  that  when  I  would  do  good,  evil  is  prefint 
 with  me.     He  could  not  difjharge  i^Kv.x^s  in  fo  exact  a 
 C  c        "  nanaer 
 
3S<5     Repentance,  its  Nature  and  OBLrsAnow^ 
 
 jnanner  as  he  would,  and  found  fin  mixing  itfelf  with 
 his  bed.petformanee?.  Thus  ic  is,  and  thus  it  will  be,  with 
 all  faints,  as  long  as  the  refliefs  principle  of  fin  remaias 
 in  them.  It  is  not  therefore  neceilary  to  finding  mercy 
 with  God,,  that  we  fhould  fo  forfake  finful  thoughts,  as 
 never  to  have  a  finful  thought  more  to  rife  in  our 
 minds.  For  then  no  man  on  earth  could  hope  for 
 piercv  of  the  Lord. 
 
 Anfiv,  2.  Affirmatively  :  A  fificere  renmncmg  finful 
 thoughts  is  neceflary  to  a  finding  mercy  with  God.  A 
 man  may,  in  truth,  fincerely  forfake  finful  thoughts,, 
 though  he  cannot  do  it  perfe^Iy.  Now  this  fincere 
 forfaking  fi^nful  thoughts  difcovers  itfelf  in  thefe  things. 
 
 1.  Unfeigned  grief  for  them.  Sinful  thoughts,,  are 
 juft  matter  for  godly  forrow  :  and  one  that  is  truly 
 godly,  does  confefs  thefe  his  finful  thoughts  to  God, 
 with  mourning  and  forrow  for  them.  The  latter  part 
 of  the /f'ue>2r^  chapter  to  the  i^i^w^wi' contains  the  apoftle 
 JPauFs  doleful  lamentation  over  the  workings  of  Cm  in 
 his  heart.  Now  when  a  man  does  thus  bitterly  and 
 daily  bewail  the  finful  thoughts  of  his  heart,  'tis  evi- 
 dent that  he  does  then  forfake  them,  as  lo  alloi^d  deli gbt 
 in  them.  He  does  not  indulge  himfelf  in  them  with 
 pleafure,  as  ungodly  men  do;,  but  esercifes  himfelf  in- 
 deep  forrow  tor  them,  as  they  are  off"enfi;ve  to  the 
 heart-fearching  God, 
 
 2.  A  real  hatred  of  them.  Thefe  finful  thoughts 
 are  abominable  evils,  which  ought  to  be  abhorred.  And 
 every  one  that  is  truly  penitent  and  godly,  does  ha^e 
 them  with  his  very  foul.  Pfal  cxix.  113.  /  hate  vain- 
 pJjQUghts,  The  holy  pfalmifi;  hated,  not  only  the  doing 
 of  evil,  but  alfo  the  very  thinking  of  evil.  Though  he 
 could  not  keep  fueh  thoughts  wholly  out  of  his  mind, 
 yet  he  hated  them.  Thus  the  apofile  Paul  fpeaking  of 
 the  inward  aftings  of  corruption,  declares  his  hatred 
 of  them.  Ro7fi,  vii.  15.  fVhaP  I  hate,  that  I  do.  Now, 
 -when  there  is  fuch  a  predominant  and  permanent  ha- 
 tred of  finful  thoughts  in  the  heart,  then  dots  a  man 
 forfake  them,  as  to  allo'-jscd  love  to  them.     His  foul  is 
 
 HOC 
 
end  fundry  Encouragements  to  it.         357 
 
 fiOt  in  love  with  them,  but  his  afFedlion  is  withdrawn 
 from  them.  Though  formerly  they  Were  dear  to  him 
 and  beloved  by  him,  yet  now  they  are  hated  by  him. 
 His  love  to  them,  is  turned  into  an  hatred  of  them. 
 Yea,  and  he  is  a  loathing  to  himfelf  on  the  account  of 
 them.  Thefe  things  make  him,  with  holy  j^ob,  cry 
 out  to  God,  Behold,  I  am  vile. 
 
 3.  A  ftridl  watchfulnefs  againft  them.  Chriftians  are 
 called  upon  to  keep  their  hearts  with  all  diligence.  Prov. 
 jv.  23.  They  fhould  carefully  look  to  and  warch  over 
 their  hearts  ;  to  prevent,  as  much  as  may  be,  all  work- 
 ings of  fin  therein.  This  is  one  great  branch  of  the 
 duty  of  chriflian  watchfiilnefs  ;  even,  to  watch  againfl 
 finful  thoughts.  And  every  fincere  chriflian,  is' a  vi- 
 gilant chrirtian  in  this  point.  He  is  daily  upon  his 
 watch  againft  evil  thoughts,  to  keep  them  out,  or  to 
 fupprefs  them. ----Now,  when  finful  thoughts  are  thus 
 confcientioufly  warched  againft,  they  are  really  forfa- 
 ken,  as  to  indulgence  or  ijoelcome  entertainment.  They 
 do  not  lodge  in  the  heart  wich  approbation  and  allow- 
 ance. Rom.  vii.  15.  That  which  1  do,  1  allov)  no:,  l-le 
 did  not  allow  the  motions  of  Jin  in  him,  fo  as  to  harbour 
 and  cherilh  them  in  his  heart. 
 
 Jnfw.  4.  A  longing  for  full  delwerance  from  finful 
 thoughts.  A  true  penitent  is  burdened  with  indwelling 
 fin,  and  the  workings  of  it,  in  his  foul.  And  he  groans 
 under  it,  as  an  heavy  burden,  wiich  he  loncis  co  be 
 fully  rid  of.  Rom.  vii.  24.  O  wretched  man  that  I  am  ! 
 fVho  P^all  delroer  mc  from  the  body  of  this  death  !----Now, 
 when  a  man  does  thus  long  to  be  fully  and,  eternHily 
 freed  from  all  finful  thoughts,  he  does  then  fnrfike 
 them,  and  that  perfe6llv,  as  to  the  wifl?  and  dcfve  of 
 his  foul.  Might  he  have  his  defire,  he  would  never 
 have   one  finful  thought  more  arife  in  his  hear:. 
 
 Application. 
 
 Use  I.  We  hence  fee,  that  the  gojpelis  no  do6trine 
 
 of  tu^niioufnefs,     h  gives   no    liberty   co  fta.     It  will 
 
 C  2  not 
 
388      Repektance,  ???  Nature  and  OstiGATiON, 
 
 not  allow  men  fo  much  ds  to  fin  in  their  very  thoughts. 
 Sonne  Tinners  indeed  do  abufe  the  gofpei  unto  licenti- 
 
 .  oufnefs,  beCaufe  ir  is  a  dodrine  of  grace.  Jude  f.  4. 
 There  are  certain  men  crept  in  unawares y  who  were  before  of 
 old  ordained  to  this  condemnation,  ungodly  meny  turning  the 
 grace  of  God  into  lafcivioufnefs .  There  were  in  the  apo- 
 iHe's  days,  fuch  as  were  ready  to  countenance  them- 
 felves  in  filthy  practices,  from  the  revelation  of  the  rich 
 grace  of  God  in  the  gofpeL  But  this  is  a  curfed  per- 
 verting of  the  gofpei.  '  A  great  many  neverchelefs  are 
 flill  guilty  of  this  vile  abufe  of  the  gofpeL  Though 
 they  dare  not  in  plain  words  fay^  that  the  gofpei  of 
 grace  gives  them  leave  to  live  in  fin,  yet  in  their  prac- 
 tice they  fpeak  as  much  as  this  comes  to*     Thus  do 
 
 fall  they  who  defer  repentance,  becaufe  God  has  in  the 
 gofpei  revealed  himfelfto  be  a  mof^  gracious  and  mer- 
 ciful God.  'Tis  this  dodlrine  of  divme  grace,  which 
 is  made  the  occafion  of  putting  oit  their  repentance 
 till  hereafter.  Why  do  they  go  on  in  On,  purpofing 
 to  repent  hereafter  ?  h  ic  not  becaufe  they  hope 
 they  ihall  find  mercy  hereafter  ?  And  what  is  it  they 
 make  the  ground  of  this  hope?  Is  it  not  the  revela- 
 tion of  God's  gracious  difpofition  ?  So  that  they  as  yec 
 continue  in  fin  impenirently,  becaufe  God  is  a  gracious 
 God.  Let  fuch  remember,  that  the  gofpei  gives  no 
 fuch  allowance  to  abide  in  fin.  It  is  a  doctrine  of  ftri6l 
 holinefs,  forbidding  fin,  fo  much  as  in  the  thoughts  of 
 the  heart.  O  then  take  heed  of  perverting  the  gofpet 
 unto  an  indulging  of  fin.  Nothing  is  more  provoking 
 to  God,  than  to  make  that  grace  an  argument  to  em- 
 bolden us  to  fin,  whofe  proper  tendency  is  to  melt  us 
 down  into  forrow  for  fin,  and  lead  us  to  repentance 
 for  it. 
 
 Use  2.  VVe  hence  fee,  that  thofe  are  deceived,  who 
 iudge  themfelvesfo^/yperfons,  becaufe  of  their  outward 
 'reformation,  although  they  indulge  themfelves  in  Jinful 
 thoughts.  Men  are  apt  to  think  an  external  blamelefs 
 life,  a  fufficient  evidence  of  their  good   eftate,  and  of 
 
 their 
 
,.  and  fundry  Encouragements  to  it.  389 
 
 their  title  to  eternal  life.     U  they    forfake  fome  evil 
 ways  and  courftrs  which  they  once  lived  in,  they  now 
 imagine    chenifelves   to  be  really   partakers    of  grace 
 and  heirs  of  glory.     They  build  upon  a   vifible  refor- 
 mation, though  all  this  while  they   can  quietly  allow 
 ihemfelves  in  heart-Jins,     They  do  not  keep    a  watclx. 
 over  their  hearts ;  but  c^n  withdefire  and  delight  daily 
 indulge  themfelves    in  proud,    or  covetous,  or  filthy, 
 or  revengeful,  or  malicious,  or  difconrented,  or  uncha* 
 ricable,  or  irreligious  thoughts.     Such  thoughts  as  thefe 
 fill  their  minds  from   day  to  day.     And  they   do  noc 
 ftrive  againll  them,  nor  pray  againft  rhem,  nor  mourn 
 i'or  them,  and  groan  after  deliverance  from  them.  Such 
 as  thefe,  how  blamelefs  foever  their  lives  may  be,  are 
 far  from  being  holy,  fjncere  chriflians  ;  andfo,  far  from 
 an  in:ereft  in  the  pardoning  mercy  of  God.     They  are 
 not  juftified  and  fanftified  perfons.     They  are  no  bet- 
 ter  than    the  hypocritical   Scribes  and  Pkarifees,  who 
 were    outwardly   blamelefs,   but    inwardly    filthy   and 
 vile.   Matth.  xxiii.    27,  28.    l^o  unto  you  Scribes  and 
 Pharifees,   hypocrites  ;  for  ye  are  like    unto  whited  fepul- 
 chres,  v)hicb  indeed  appear  beautiful  outwardly,  hut  arevyithin 
 full  of  dead  mens  bones,  and  of  all  uncle  annefs.     Even  fo 
 ye  aJfo  outwardly  appear  righteous  unto  men,  but  within  ye 
 are  full  of  hypscrify  and  iniquity.      Jf  therefore  we  are 
 not  careful  to  forfdke  finful  thoughts,  as  well    as  out- 
 ward fmful  deeds,  we  are  no  better  than  hypocritical 
 Scribes  and  Pharifees,  and  (hall  come  (hort   of  eternal 
 falvation.    Mattb.  v.  20.  I  fay  unto  you,  that  except  your 
 fight eoufaefs  jhall  exceed  the   righteoujnef:  of  the  Scribes 
 and  Pharifees,  ye  /hall  in  no  cafe  enter  into  the  kingdom  of 
 heaven.   Let  us  then  take  heed,  that  we  be  not  deceived 
 in  ourfelves. 
 
 Use  3.  Let  us  be  careful  to  forfake  finful  thoughts. 
 Let  us  look  well,  not  only  to  the  way  of  our  lives,  bu.: 
 alfo  to  the  way  of  our  hearts.  Let  us  be  concerned 
 to  get  and  keep  our  infide  clean,  as  well  our  outfjdc  ; 
 to  reiinquifii  finful  thonghts,  as  well  as  (>nful  fpeeches 
 and  ailioos.--To  this  end,  confider  thefe  things. 
 
 C  c  3  I    Confider, 
 
390      Repentance,  jvx  Nature  ani  OsLiGAtioN, 
 
 1.  Confider,  GOD  difiin^ly  obferves  all  our  finful 
 thoughts.  Though  men  do  noc,  and  cannot,  fee  them^^ 
 yet  God  fees  and  knows  them  perfe6lly.  He  is  an 
 heart-fearching  God,  and  knows  all  the  inward  actings 
 of  the  heart,  i  Chron.  xxviii.  9.  The  Lord  Jearchetb 
 all  hearts,  and  underjlandetb  the  imaginations  of  the  thoughts. 
 They  are  as  obvious  and  vifible  to  him,  as  our  mofl 
 open  anions  are  to  men.  Let  us  then  confider,  there 
 is  not  a  thought  of  our  hearts  that  is  hid  from  him,  buc 
 ihev  are  all  naked  and  opened  unto  his  eyes.  Were  this 
 really  believed  and  ferioufly  pondered  upon,  it  would 
 make  us  more  watchful  againfl  finful  thoughts,  than 
 we  ufually  are.  How  loth  are  we,  that  men  iliould 
 Jcnow  our  finful  thoughts  ?  and  how  afliamed  Ihould 
 we  be,  if  they  did  know  them  ?  But,  is  not  God  greater 
 than  man  ?  And  does  not  his  holy  and  jealous  eye 
 behold  all  our  finful  thoughts  ?  Should  not  this  make 
 us  careful  to  avoid  them  ? 
 
 2.  Confider,  GOD  w/V/ i^r/ff^  our  finful  thoughts  into 
 judgment.  The  thoughts  of  men  are  free  from  the 
 command  and  jurifdiftion  o^  human  laws,  and  therefore 
 cannot  be  accounted  for  at  any  human  court  of  judica-» 
 cure.  But  the  laws  of  God  reach  the  fpirits  of  men, 
 and  he  knows  whether  the  a6lings  of  our  fpirits  be 
 conformed  to  thefe  or  notj^  and  he  will  call  us  to  an 
 account  for  them.  All  our  finful  thoughts,  as  well  as 
 our  finful  words  and  deeds,  will  be  brought  into  judg- 
 ment. EccL  xii.  14.  For  God  /ball  brifig  every 'work  into 
 judgment^  'with  every  fecret  things  luhether  it  be  goody  or 
 "whether  it  be  evil.  We  muft  in  that  day  be  accountable 
 for  all  our  fecret  evil  thoughts.  They  will  then  be 
 brought  to  light,  and  be  pubiifiied  to  aii  the  world,  and 
 he  puniQied  with  everlafiing  deflru6tion.  i  Cor,  iv.  5. 
 Therefore  judge  nothing  before  the  tiin^^  until  the  Lord 
 cowey  'Who  boch  will  bring  to  light  the  hidden  things  of  dark- 
 tiff^  ^  and  'will  make  inanifejt  the  counfcls  cf  the  heart. 
 Cnrifi  obferves  all  nur  finiul  thoughts,  with  full  purpofe 
 ;o  judge  and  punilh  us  for  them.  R(v.  il  ?.3.  And  all 
 the  i.  blue  he  i  Jhall  A»cw,  that  I  am  be  ''Mkb  fc^rchetb  the 
 
 reins 
 
■■^^'i^^y  Encpvragements  %q  it.         391 
 
 ftms  and  hearts  ;  and  I  will  give  unto  every  one  of  you 
 according  to  your  -ijoorks.  How  fliould  this  confj^eration 
 deter  us  from  finfuJ  choughts  !  What  confufion  will 
 .cover  us  in  that  dreadful  day,  when  all  our  vile  thoughts 
 fliall  be  laid  open  to  the  view  of  men  and  angels! 
 And  what  terror  will  rake  hold  of  us,  when  Chrifh  (hall 
 ^ome  to  punifii  them  1  We  ilaall  then  be  made  to  fee 
 the  numberlefs  multitude  of  them,  and  the  profpeti 
 thereof  will  fill  us  with  fearful  expe6lation  of  fiery 
 indignation  from  the  Lord  to  devour  us. 
 
 3.  Gonfider  the  great  evil,  that  there  is  in  Jinfid 
 thoughts.  Some  may  think,  that  there  is  no  evil  at  all 
 in  thoughts.  And  many  do  not  imagine  them  to  be 
 great  evils.  Though  they  will  acknowledge  a  finful- 
 nefs  in  them,  yet  not  fo  great  (infulnefs  as  there  really 
 is.  But  let  us  impartially  confider  them,  and  we  fliali 
 fee  an  exceeding  greatnefs  of  evil  in  them  ;  we  fliall 
 fee  them  to  be  very  great  fins  ,*  and  not  little  fins,  as 
 we  are  apt  to  count  them.  This  will  appear  to  us,  if 
 we  confider  only  this  one  thing,  viz.  Sinful  though'ts 
 are  the  root  cfaUJins.  They  all  fpring  and  grow  up 
 from  this  roor.  All  fins  begin  with  an  evil  thought. 
 They  are  firfi  thought  of,  then  confenced  to,  then  adl- 
 cd,  then  habituated  unto.  All  the  wickednefs  thac  was 
 ever  commicced  in  the  world,  owes  its  original  to  fin- 
 ti\\  thoughts,  ff  it  had  not  been  in  the  thought,  ic 
 had  never  been  brought  into  aft.  Evil  thoughts,  are 
 the  ring-leaders  to  all  abominations.  This  is  intimated 
 CO  us  in  Mark  vii.  21,  22,  23,  From  lalthin^  out  of  the 
 heart  of  men,  proceed  evil  thoughts  (I'hefe  do  fird  pro- 
 ceed out  of  the  heart  ;  then  follow  other  abominations^ 
 fuch  as)  adulteries,  fornications,  murders y  thefts^  covetouj- 
 Jiefs,  wickednefs,  deceit,  lafcivioufnefs,  an  evil  eye,  blaf- 
 phewy^  pride,  foolifbnejs.  Jll  thcf^  evil  things  come  from 
 "ivithin.  They  are  tirll  hatcht  in  the  heart,  in  evil 
 thoughts.  And  truly  all  thefe  fins  are  only  evil  thoughts, 
 uttered  with  the  mouth,  or  adted  in  the  life.  So  thac 
 evil  thoughts,  are  radical  fins.  And  therefore  ihcy  are 
 e;2:ceeding  great  fins.  If  then  che  greatnefs  of  fin's 
 C  c  4  eviJi 
 
392      Repentance,  its  Nature  and  Obligation, 
 
 evil,  be  an  argument  why  we  (hould  foiTake  it,  thiite 
 is  furely  the  highefl  reafon  thac  we  (hould  forfake  (inful 
 thoughts,  which  have  fuch  greatnefs  of  evil  in  them. 
 
 4.  Con  fider,  J  confcientious  care  to  forfake  finful  thoughts^ 
 will  be  a  good  evidence  of  our  fincerity.  This  will  be 
 one  of  the  beft  proofs,  of  our  being  fincere,  upright 
 chriflians.  An  Hypocrite,  will  look  carefully  to  his  vi- 
 fible  life  and  converfation.  He  will  cake  heed  to  keep 
 clear  of  outward  grofs  a6ls  of  fin.  He  feeks  the  praife 
 of  men,  defires  to  be  well  thought  and  fpoken  of.  And 
 therefore  he  labours  to  walkblaraelefly  and  inofFenfively 
 before  men.  Yet  all  this  while,  he  is  carelefs  about 
 keeping  his  heart  pure  and  clean,  which  men  can  fee 
 nothing  of.  But  now,  an  upright  man,  is  chieflv  influ- 
 enced unto  an  abftinence  from  fin,  becaufe  of  the  eye 
 of  God  that  is  upon  him.  He  is  one  that  fets  God  before 
 him,  and  is  careful  to  approve  himfelf  principally  unto 
 God.  And  therefore  he  watches  againfL  fecret  fins, 
 and  heart' fins,  which  he  knows  God  takes  notice  of  and 
 will  be  difpleafed  at.  Herein  he  (hews  himfelf  to  be 
 one  that  walks  uprightly  with  God.  Pfal.  xviii.  23.  I 
 ij^as  alfo  upright  before  him,  and  I  kept  myfelf  from  mine 
 iniquity,  if  then  the  eye  of  God  upon  our  hearts,  does 
 make  us  keep  a  warchful  eye  over  our  hearts,  to  pre- 
 vent  the  adtings  of  finful  thoughts  thverein,  it  will  be  a 
 good  evidence,  that  our  hearts  are  right  with  God. 
 And  if  they  are  fo,  God  will  look  upon  us  with  an  eye 
 of  love  and  favour,  Pfal,  xi.  7.  The  righteous  Lord  hv- 
 eth  right eoifnefs.     His  countenance  doth  behold  the  upright, 
 
 DocT.  III.  Sinners  mufl  not  only  forfake  their  fin- 
 ful ways  and  thoughts,  but  alfo  return  unto  the  Lord^ 
 in  order  to  finding  mercy  with  God.  Sa\s  the  text. 
 Let  him  return  unto  the  Lord,  Converfion  to  G(4,  is  re- 
 qujfice  to  obtain  mercy,  as  well  as  averfion  from  Jin. 
 Both  of  thefe  are  conrained  in  true  repentance,  and  are 
 neceCTarv  unto  pardon.  Hof.  xiv.  r,  2.  0  Jfrael,  return 
 unto  the  Lord  thy  God:  for  thou  haft  fallen  by  thine  iniquity. 
 Take  vjith  you  words ,  and  turn  to  the  Lord,   and  fay" unto 
 
 himj 
 
and  fundi  y  Encouragements  to  it.  393 
 
 hlm^  Take  away  all  iniquity,  and  receive  us  gracioufly.  If 
 finners  would  find  pardon  and  gracious  acceptance  wiih 
 God,  they  muft  return  to  God. --For  explication,  kt 
 two  things  be  enquired  into. 
 
 Queft.  I.  Under  what  notion  fhould  God  be  returned 
 to  by  finners  9 
 
 Jnfw,  They  (hould  return  to  God  as  confidered  un- 
 der a  threefold  notion,  viz.  as  their  fupream  Lore?,  their 
 chief  goody  and  their  lafl  end. 
 
 I.  They  (hould  return  to  God,  as  their  fupream  Lordo 
 God  alone  is  the  rightful  Lord  of  man.     He  is  man's 
 maker,  preferver,  and  benefa6tor  ;    from  whom  man 
 receives  being,  life,  breath,  and  all  ihine;s ;  and  there- 
 fore he  is  moft  judly  man's  Ruler  and  King,     God  has 
 an  unqueflionabie  right  to  dominion   over  ihe  works  of 
 his  own  hands.     This  dominion  of  God,  Jdam  difown- 
 ed  and  renounced  by    his   firft  apoftacy  :    and  all   his 
 fallen  poflerity,  do  herein  take  after    him.     They  are 
 naturally  full  of  enmity  againfl:  God,  and    refufe  to  be 
 fubje6l  unto  him,  Rom.  viii.  7.   They  have  chofen  other 
 lords  to   ferve,  even,   the    Devil  and  their  own  lulls. 
 Thefe  ihey  fee  up  in  the  place  of  God,  and  yield  fub- 
 jeftion  unro.  Job.  viii.  44..     Te   are  of  your  father^  the 
 Devil ;  and  the  lujls  of  your  father  ye  will  do. -'T'l:.  iii.  3. 
 JVe    ourjehes    were  fometimes   dffobedienty  ferving  divers 
 lujls  and pleafures. '•"'Now  it  is  the  duty  of  finners,  to 
 renounce  thefe  lords,  and  to  return  to  their  allegiance 
 to  God,  and  become  his  fervants.  Rom.  vi.   13.  Neither 
 yield  ^e    your  ?iiembets  as   inflruments  of  unrighteoufnefs 
 unto  fm  ;  but  yield  you^felves  unto  God.     Their   language 
 Ihould  be  that  in  Ifai.  xxvi.   13.   0  Lord  our  God,  other 
 Lords  be  fides  thee  have  had  dominion  over  us  ;    but  by  tbee 
 only  will  we  make  mention  of  thy  name  :  i.  e.  by  thy  grace 
 we  will  own  ourfelves  to  be  thy  fervants,  and  make 
 mention  of  thee  as  our  true  Lord  and  Sovereign,  and 
 will  worfhip  and  praife  thy  name.     That  call  of  God 
 they  (hould  anfwer,  Jer.  iii.  22.  Return,  ye  bachfliding 
 children.     Behold,  we  come  unto  tbee  ;    for  thou  art    the 
 Lord  GUT  God, 
 
 2»  They 
 
394      Rep£NTa^ce>  it.s.  Natujre  ^«i  Q^ligatupji, 
 
 2.  They  ftiould  recurn  to  God  as  their-  chkf  good, 
 God  is  the  only  infinite  and  all-fuffi.ciehc  good  ;  in  the 
 enjoyment  of  whom  alone  confilis  the  real  happinefs 
 of  man.     Accordingly  God  created  ipan  capable  of  ea- 
 joying  himfelf ;  and  propounded  himfelf  unto  man  as 
 the  6bje6l  of  his  eternal  felicity,  in  the  way  of  obedir 
 cnce  to  him.     In  this  way  man  enjoyed  aclual^  begun 
 communion  with  God :  and  had  he  continued  in  the 
 way  of  obedience,  he  (liould  have  enjoyed  perfeft,  and 
 eternal  communion   with  God.     But  by  fin,  man  re- 
 nounced God  as    his  bleffednefs,    and  turned   to  the 
 creature,  as  the  objedl  of  his  happinefs.     He  forlbok' 
 God,  the  fountain  of  living  imtsrsy  and  betook  himfelf 
 to  hoken  cifterm^  that  can  hold  no  "water.     And  thus  do 
 all  Adam's  finful  pollerity.     They  feek  for  all  good  in 
 the  creature,  and  not  in  God.     One  feeks    happinef? 
 in  one  creature,  and  another  in  another  creature  :  but 
 naturally   none  feek  it  in  God.     They  don't   efleem 
 God  the  bed  good,  but  look  on  fome  creature  as  beCr 
 ter  than  God*     And  therefore  turn  from  the  Creator, 
 unto  the  creature.    They  ferve  the  creaturCy  more  than  the 
 Creator,  Rom.  i.  25.  They  are  lovers  of  pie  afar  es,  more  than 
 lovers  of  God.  2  Tim.  iii.  4.    This  their  ixiay,  is  their 
 folly  ;  and  they  are  called  of  God  to  change  this  way. 
 They  mufl:  renounce  all  created  good,  as  .utterly  inef- 
 ficient to  make  them  happy  ,*    and  feek  God,  the  in- 
 ^created  good,  as  their  .everlafring  portion.     This  we, 
 have  mofl  livelily  reprefented  to  us  in  the  parable  of 
 the  TpQuhcnt  Prodigal    He  faw,  that  his  departure  from 
 God,  and  taking  up   with  the  creature,  brought  him 
 into  a  farm/hd,  perifliing  condition  ;    and  therefore 
 Jie  refolved  to  return  umo  God,  who  had  brtad  ^ncugh, 
 and  to  fpar€,  in  whom  there  was  an  all  fufficiency.  to 
 fupply  ail  his  wants.    Luk.   xv.  i{5,  17,  18.    Thus  wil) 
 every  true  penitent  do.     He  will  withdraw  his  immo- 
 derate aifeftions  from  the  things  of  this  world  :  ancj 
 thereupon,  his  affedions  will  go  out  principally  after 
 God.     Th.at  will  be  the  language  of  his  foul,   Pfal. 
 Ixxiii.  25,    PFhom  have  I  in  heaven  but  thee  ?  and  there 
 is  none  upon  earthy  that  J  defin  befides  thet.  3*  They 
 
dnd  fundry  Encouragements  to  it. 
 
 39^5 
 
 3.  They  fliould  return  to  God  as  their  lajt  end.  God 
 is  a  Being  infinicely  excellent,  and  therefore  defervedly 
 the  Jafl:  end  of  all  things.  Hence  God  has  made  all 
 things  for  him/elf.  Prov.  xvi.  4.  For  this  end  was  man 
 made  principally  ;  even  that  he  might  make  the  glory 
 of  God  his  uUimate  end,  preferring' it  before  all  thmgs. 
 But  man  by  his  fin,  renounced  God  as  his  1  aft  end,  and 
 iet  up  himfelf  as  his  own  lift  end.  He  had  ambitious 
 defires  of  being  like  God,  and  of  ufurping  the  throne  of 
 God.  This  pride  is  in  the  hear:*  of  all  his  apoftate 
 progeny.  So  that  they  do  make  thcmfelves  their  laft 
 end.  They  live  to  thewjclves,  and  not  to  God.  They 
 do  not  ultimately  aim  at  the  glory  of  God,  but  the  gra- 
 tification of  their  own  lufts.  Now,  God  calls  finners 
 to  renounce  felf,  and  to  make  him  their  laft  end. 
 That's  his  command,  i  Cor.  x.  31.  Whether  ye  eat,  or 
 drink,  or  whatfoever  ye  Jo,  do  all  to  the  glory  of  God. 
 With  this  injunction  every  penitent  (inner  does  com- 
 ply. He  lives  no  longer  to  his  o'vjn  lujts,  but  to  the 
 mil  of  God.  He  denies  and  renounces  felf-'voill  and 
 felf-praije  ;  and  fets  up  the  honour  and  glory  of  God^ 
 as  the  main  fcope  of  his  life.  He  is  now  for  the  Lord, 
 and  for  no  other.  . 
 
 Queft.  2.  How  muft  finners  return  to  God,  in  order 
 to  finding  mercv  ? 
 
 Jnfw.   I.    JViih  confejjion  of  Jin  and  unworthinefs  of 
 mercy.     The  returning  (inner  Ihould  recolIe6l  his  fins 
 a-gainft  God,  and  fpread  them    before  God,  in  a  free 
 and  full  confeftion  of  them.     Thus,  when  God  by  the 
 prophet  called  upon  his  finning  people  to  return  unto 
 him,  he  would  have  them  to  do  it  with  confijjion  of  their 
 Jin.  Jer.  iii.  12,  1^.  Go  and  proclaim  thefe  words^  and  fay. 
 Return  thou  backjliding  JfraeL-'--Only  acknowledge  thine 
 iniquity^  that  thou  hajl  tranjgreffed  againjl  the  Lord  thy 
 God.     Thus,  when  the  Prodigal  {on  returned  unto  his 
 father,   he  faid.    Father,  I  have  Jinmd  againjl  heaven, 
 and  in  thyjight.  Luk.  xv.  21.  When  we  are  about  to 
 return  to  God,  we  ftiould  not  willingly  hide  any  of  our 
 iivis ;  cr  go  about  to  ieflen  ibem  ;  but  confefs  them  to 
 
 God, 
 
39^      Repentance,  Us  Nature  and  Obligation, 
 
 God,  in  their  number  and  aggravations.— And  as  tJi^e 
 fliould  thus  confefs  our  fins  againft  God,  To  likewife 
 our  unworthinefs  of  mercy  from  God.  Gur  fins  do  make 
 us  wholly  unworthy  of  any  favour.  This  we  fhould 
 be  fenfible  of,  and  readily  acknowledge  unto  God. 
 Thus  the  Prodigal^  Luk.  xv.  21.  1  have  finned  againft 
 heaven  and  in  thy  fight ^  and  am  no  more  worthy  to  he  called 
 thy  Jon,  No  mercy  can  be  expelled  from  God,  if  we 
 do  not  thus  own  our  finfulnefs  and  our  unworthinefs. 
 
 Arifv^.  2.  With  humiliation  for  fin.  Meer  confeffion 
 of  fin,  is  not  enough,  in  order  to  find  mercy  with  God. 
 Ic  mufl  be  attended  with  deep  humiliation  ;  or  ic  will 
 not  be  pleafing  to  God.  Pharaoh  confefled  his  fm,  once 
 and  again,  but  his  heart  was  not  humbled,  and  fo  he 
 perilhed  in  his  pride  and  obftinacy.  A  truly  return- 
 ing fmner,  is  heartily  forry  for  his  fin,  and  lothes  him- 
 felf  on  the  account  of  his  fins.  Thus  the  penitent  Pub- 
 lican y?ooi  afar  off^  and  would  not  lift  up  fo  much  as  his 
 eyes  towards  heaven,  but  fmote  on  his  breafi.  Luk.  xviii. 
 13.  Thefe  were  indications  of  hisgreatcontritioh,  felf- 
 abafemen:^  and  indignation  againfl  himfelf  for  what  he 
 had  done.  7  hus  alfo,  when  Ephrahn  returned  to  God, 
 he  did  it  mih  felf  abafement ;  Jer.  xxxi.  18.  He  bitter? 
 ly  bewailed  his  'fins  againft  God.  So  when  we  return 
 unto  God,  it  fliould  be  with  great  lamentation  and 
 mourning  for  fin,  as  the  greatefl  evil,  j^oel  ii,  12.  Turn 
 to  me  with  all  your  hearty  with  weeping,  and  with  mourning* 
 Such  fowing  in  tears,  is  the  way  to  reap  in  joy.  Pfal. 
 cxxvi.  5. 
 
 Jnfw.  3.  With  fupplications  to  God  for  mercy  and  grace. 
 Our  confeffion  of  fin,  and  humiliation  for  fin,  muft  be 
 accompanied  with  fervent  prayers  for  pardoning  mer* 
 cy  and  fan^lifying  grace.  For  both  of  thefe  we  muft 
 make  our  requeft  to  God. —-We  muft  beg  pardoning 
 mercy  of  God.  Thus  did  the  penitent  Publican  Luk. 
 xviii.  13.  God,  be  merciful  to  me  afinner,  'J  his  is  what 
 God  himfelf  has  diredled  us  to  pray  for,  Hof,  xiv.  2. 
 Take  with  you  words,  and  turn  unto  the  Lord,  and  fay  unto 
 him^  'lake  away  all  ini qui iy,»'' And  not  only  muft  we  ask 
 
 for 
 
and  fandry  Encouragements  to  it,  35^7 
 
 for  pardon,  but  al fo  for  renemng  grace,  that  we  may 
 be  meet  ro  ferve  and  glorify  God  for  the  future.  Thus 
 did  repenting  Ephraim,  Jer.  xxxi.  18.  Turn  thou  me^ 
 and  I  [hall  he  turned  ;  for  t'hou  art  the  Lord  my  God.  We 
 (hould  be  as  folicicous  to  be  fandlified,  as  to  be  judified. 
 This  will  be  our  earnell  defirc,  if  we  return  to  God 
 aright.  We  (hall  hunger  and^tbirfi  after  righteoufnefs  ; 
 and  cry  mightily  to  God,  that  he  would  make  us  holy, 
 both  in  heart  and  life.  We  fhall  not  be  willing  any 
 longer  to  live  and  walk  in  the  ways  of  fin  ;  but  be  de- 
 firous  to  ferve  God  in  righteoufnefs  and  holinefs  all  the  days 
 of  our  lives. 
 
 Anfw.  4.  PFitb  reliance  on  the  mediation  of  Jefus  Chrifi. 
 The  next  and  immediate  ohjeSl  of  converfion,  is  the  Lori 
 Jefus  Chriji.  He  is  God-man,  mediator,  a  middle  perfon 
 between  God  and  finners  ;  and  we  are  nextly  to  come  to 
 him,  and  by  him  unco  God.  Job.  xiv.  6.  No  mancometh 
 unto  the  Father  but  by  me,  Eph.  ii.   ig.  Through  him,  lue 
 have  an  accefs  unto  the  Father.  Heb.  vii.   25.  He  is  able  to 
 fave  to  the  uttermofl  them  that  come  to  God  by  him.    'Tis  by 
 his  mediation  alone,  that  we  come  to  God,    and  find 
 mercy  and  favour  with  God.    We  muft  therefore  return 
 10  God,  depending  on  the  fatisfadlion  and  interceflron 
 of  Jefus  Chrift,  for  the  obtaining  pardon  and  grace  from 
 God.     We  fiiould  not  trud  to  our  confeflions,  or  humi- 
 liations,  or  prayers,    though  thefe  are  good   in  their 
 place  :  but  all  our  truft  mufl  be  in  the  merits  and  medi- 
 ation of  Jefus  Chrifi.     This  is  the  gofpel-way  of  com- 
 ing to  God,  and  receiving  bleflings /row  God,     Out  of 
 this  way,  there  is  no  hope  of  enjoying  God  ;  but  in  this 
 way,  we  may  hope  to  have  God  for  our  everhfting 
 friend  and  portion. 
 
 Application. 
 
 Use.  I.  We  hence  learn,  that  a  meet  abftinence  from 
 fin  is  no  evidence  of  real  faving  converfion.  Sinners  are 
 apt  to  think,  that  if  they  be  reformed,  they  are  really 
 converted.     If  they  have'forfaken  thefe  and  thofe  fins, 
 
 which 
 
0i      REPEJfTANCE,  its  Nature  and  Obeigation, 
 
 which  they  were  addidled  unto,  they  fuppofe  they  are 
 become  true  converts.  But  this  is  a  great  miftake.  In 
 true  converfion,  there  is  more  than  a  turning /row  ^l^, 
 there  is  alfo  a  turning  to  the  Lord.  The  converted  fin- 
 ner,  not  on]y  forfakes  his  finful  ways  and  thoughts,  but 
 he  Jikewife  returns  to  the  Lord^  to  God  in  Chrift,  as  his 
 fovereign  Lord,  and  laft  end.  He  makes  God's  Jaw  the 
 rule  of  his  life,  and  God's  glory  the  ^«^  of  his  life.  O 
 ;hen  trad  not  to  meer  negatives  ;  that  you  are  not  fuch 
 vicious  perfons,  as  you  once  were,  or  as  other  men  are. 
 This  is  no  more  than  what  the  unconverted  Pharifee 
 boafted  in,  who  vet  was  not  jujlified.  Luk.  xviii.  ii. 
 God,  I  thank  thee  I  mn  not  as  other  men  are,  extortioners^ 
 unjuji,  adulterers,  or  even  as  this  Publican. 
 
 Use.  2.  Let  Tinners  then  be  exhorted,  to  return  unto 
 God,  This  is  the  exhortation  given  by  the  prophet  in 
 oar  text  ;  and  by  theapoftle,  JS^.  iii,  19.  Repent  yc 
 thereforey  and  be  converted.  Sinners  fhouid  be  concerned 
 to  repent  of  their  fins,  and  turn  unto  the  Lord.  They 
 fiiould  do  all  they  can  in  the  way  of  means,  with  prayer 
 inceiLnt,  to  promote  their  own  converfion  to  God. 
 For  Motive  here  confider  fundry  things. 
 
 Mot,  I.  Confider  the  exceeding  Jinfulnefs  of  re/ujing 
 to  return  to  God,  Sinners  that  are  negligent  and  carelefs 
 about  leaving  fin  and  returning  to  God,  do  not  feem  to 
 apprehend  any  great  evil  therein.  They  feem  to  live 
 well  enough  fatisfied  in  their  way  of  forfaking  God  and 
 keeping  away  from  him,  as  if  they  did  nothing  ami/s 
 in  fo  doing.  But  their  Jin,  however,  is  aflonilhingly 
 great.  So  God  himfelf,  who  is  the  befl:  judge  in  this 
 cafe,  reprefents  it  tons.  ^^r.  ii.  12,  13.  Be  afionifh- 
 ed,  O  ye  heavens y  at  this,  and  be  ye  horribly  afraid,  be  ye 
 very  defolateyjaith  the  Lord,  For  my  people  have  committed 
 two  evils  :  they  have  forfaken  me  the  fountain  of  living  wa- 
 ters, and  hewed  them  out  cifterns,  broken  cijlerns  that  can 
 hold  no  water.  The  very  heavens,  if  they  were  capable^ 
 would  wonder,  and  fi.and  adoniOied,  at  fuch  heinous 
 impiety.    And  that  we  may  be  more  clearly  convinced 
 
 of 
 
and  fundry  Encouragements  to  it.  3991 
 
 of  the  amazing  finfulnefs  of  refufing  to  return"  to  God, 
 let  us  attend  to  thefe  evidences  of  it. 
 
 1.  To  refufe  to  return  to  God,  is  a  mod  "^W^  prefer - 
 ring  other  things  before  God,  There  is  no  one  that  is 
 unconcerned  about  returning  to  God,  but  what  gives 
 the  preference  to  fomething  elfe.  There  is  fomething, 
 which  he  is  not  willing  to  forfake  and  turn  from,  and 
 which  he  counts  more  worthy  of  his  efteem  than  God, 
 This  will  very  plainly  appear  to  us,  if  we  confider  the  fe- 
 veral  (formerly  mentioned)  won'onj  of  God,  under  which 
 finners  refufe  to  return  to  him.  As  now,  they  refufe 
 to  turn  to  God  as  iheiv  fupream  Lord.  They  refufe  to 
 have  him  for  their  Lord,  to  ferve  and  obey  him.  They 
 pradticaliy  fay  unto  God,  Depart  from  us  ;  for  we  defire 
 not  the  knew  ledge  of  thy  ways  :  fVhat  is  the  Almighty,  that 
 we  /houldjerve  him  ?  Job  xxi.  14,  15.  Now,  while  they 
 do  thus  refufe  to  ferve  God,  they  do  willingly  ferve 
 the  Devil  and  fin.  They  chufe  rather  to  be  the  fer- 
 vants  of  fin  and  Satan,  than  to  be  the  fervants  of  God. 
 And  what  is  this,  but  preferring  the  Devil  and  a  luft  be- 
 fore God  ?  He  who  fays,  that  he  will  fulfil  the  will  of 
 the  Devil  and  of  his  own  lufbs,  does  fay,  that  the  will 
 of  thefe  is  preferable  to  the  will  of  God.  He  fays,  thac 
 the  Devil  and  fin,  are  more  worthy  to  be  obeyed,  and 
 have  more  right  to  his  fervice,  than  God.  And  what 
 horrid  blafphemy  is  this  ! —Again,  finners  refufe  to 
 return  to  G-od  as  their  chief  good.  They  have  forfdken 
 God,  the  fountain  cf  life  ;  and  have  turned  to  the  crea- 
 tures, feeking  their  happinefs  in  them.  They  ff^tk 
 not  a  portion  in  God,  but  in  the  things  of  this  world. 
 They  refufe  to  withdraw  their  immoderate  afFeftions 
 from  the  creature,  and  to  fee  them  principally  upon  God, 
 Now,  what  is  this  but  a  preferring  broken  ciflerns,  to  the 
 fountain  of  living  waters  ?  They  do  herein  fay,  that  the 
 creature  is  better  than  the  Creator  ;  that  there  is  more 
 of  happinefs  in  the  enjoyment  of  the  world,  than  in 
 the  enjoyment  of  God.  And  is  not  this  a  moR  horrid 
 undervaluing  of  (rod  !  -— Aeain,  finners  refufe  to  return 
 to  God  as  their  laji  end.     They  do  not  live  to  God,  bi  c 
 
 ■■.\  t9 
 
400      Repei^tance,  its  Natvke  and  OhilGkiioi^, 
 
 tothemfelves.  Self-eafe,  felf-praife,  felf  intered,  is  the 
 ucmoQ  of  their  aira.  Thefe  are  che  things  which  they 
 propound  to  themfelves  as  their  ultimate  end,  and  not 
 the  glory  of  God.  Now  what  is  this  but  exalting  felf 
 above  God  ?  Such  do  fay,  that  they  themfelves  are 
 more  excellent  than  God^  and  more  worthy  to  be  made 
 their  own  laft  end,  than  God.  And  is  not  this  moft  cur- 
 fed  pride,  and  a  mofl  horrid  debafing  of  God  !--From 
 thefe  things  then  it  appears,  that  their  fin  is  exceeding 
 great,  who  refiife  to  return  to  God.  O  that  finners 
 would  think  hereof,  and  no  longer  continue  tbcoRiroic 
 fuch  great  wickednefs  in  the  fight  of  God. 
 
 2.  To  refufe  to  return  to  God,  is  a  moft  vile  contempt 
 of  his  rich  grace.  It  is  a  fruit  of  moft  wonderful  grace 
 in  God,  that  there  is  any  pofTibilitv  of  our  returning  to 
 God.  He  might  moft  righteoufly  have  left  us  for  ever^ 
 in  our  ftate  of  diftance  from  himfelf.  He  might  have 
 barr'd  Up  all  ways  of  accefs  to  or  communion  with  him- 
 felf. He  might  have  deftroyed  us  without  any  remedy, 
 becaufe  of  our  finful  apoftacy  from  him.  But  thus  he 
 has  not  dealt  with  us,  as  he  has  with  apoftate  angels. 
 He  has  opened  to  us  a  door  of  hope,  as  to  re-admilllon 
 into  his  favour,  in  the  way  of  repentance  and  faith  in 
 Jefus  Chrift.  And  he  is  following  us  with  his  gracious 
 calls,  to  return  to  him  in  this  way,  that  it  may  be  well 
 wiih  us  for  ever.  And  how  much  his  heart  is  in  thefe 
 calls,  we  have  him  in  the  moft  folemn  manner  declar- 
 ing unto  us,  Ezsk.  xxxiii.  ii.  Say  unto  them.  As  I  live, 
 faith  the  Lord  God,  I  have  no  pleafure  in  the  death  of  the 
 mckedy  but  that  the  mcked  turn  from  his  ivay  and  live  : 
 Turn  ye,  turn  ye,  from  your  evil  ways  ;  for  why  will  ye 
 dicy  Ohoufe  of  Ifrael  .?  Thus  is  God  moft  gracioufly 
 and  affectionately  calling  upon  us,  to  turn  to  him  and 
 live.  If  therefore  we  refufe  to  return  unto  the  Lord, 
 we  are  guilty  of  defpijing  the  riches  of  his  grace  and 
 goodnefs.  And  how  heinous  a  fin  this  is,  we  may 
 plainly  fee  from  that  heavy  punifljment,  which  fhall  be 
 inflieled  for  it.  Rom.  ii.  4,5.  Or  defpifefi  thou  the  riches 
 of  bis  goodnefs,  forbearance y  and  longfuffering  j  not  know- 
 
 in 
 
and  fundry   ENcouRAdEMENTs  to  it.  401 
 
 ing  that  the  goodnefs  of  God  leadetb  thee  to  repentance  ? 
 but  after  thy  kardnefs  and  impenitent  heart  treafurejl  up 
 unto  tbyfelf  wrath  againji  the  day  of  wrath^  and  revela- 
 tion of  the  righteous  judgment  of  God  !  They  that  are 
 not  Icvi  to  repent,  and  turn  to  God,  by  the  riches  of  his 
 goodnefs,  but  go  on  in  their  hardnefs  and  impenitence 
 of  heart  ;  are  heaping  up  treafmres  of  wrath  to  themf elves. 
 They  fhall  have  greater  meafures  of  wrath  poured  out 
 upon  them,  as  being  guilty  of  greater  fin  than  others. 
 0  wherefore  do  the  wicked  contemn  God  !  Pfal.  :^.  13. 
 
 3.  To  refule  to  turn  to  God,  is  witful  felf  deftru^ion. 
 Sinners  are  in  fcripture  faid  to  be  felf  dejlroyers.  Hof. 
 xiii.  9.  O  Ifrael^  thou  haft  deftroyed  thyfelf.  And  .this  is 
 mod  true  of  them  who  refufe  to  turn  to  God,  when  he 
 calls  them  fo  to  do,  with  a  promife  of  mercy  in  cafe 
 they  do  it.  Such  as  thefe,  do  deflroy  themfelves,  and  that 
 mod  wilfully.  For  they  do  know^  that  if  they  do  not 
 turn  from  their  fins,  their  folly  will  prove  their  ruin. 
 Ezek.  xviii.  30.  Repent,  and  turn  yourfelves  from  all  your 
 tranfgrejfions  \  fo  iniquity  jhall  not  be  your  ruin.  They 
 know,  that  if  they  abide  at  a  diftance  from  God,  they 
 (hall  incur  deftru(flion.  Pfal.  Ixxiii.  27.  For  lo,  they  that  are 
 far  from  thee,  /hall  perifh  :  thou  hajl  deflroyed  all  them 
 that  go  a  whoring  from  thee.  Thefe  things  they  know 
 to  be  {o,  from  the  mouth  of  that  God,  who  cannot  lie. 
 Now,  if  finners,  after  thi?,  will  not  forfake  their  fin?, 
 and  return  unto  the  Lord,  they  are  juftly  chargeable  with 
 wilful  felf  deftru(ftion.  Thus  God  charges  his  impeni- 
 tent people  of  old,  Ezek.  xxxiii.  11.  1  urn  ye,  tarn  ye  -, 
 for  why  will  ye  die,  0  boufe  of  Ifrael  ?  They  that  will 
 not  turn  to  God,  will  die  ;  they  do  it?/// their  own  death. 
 They  that  will  not  forfake  the  ways  of  fin,  which  cer- 
 tainly end  in  death  •,  and  they  that  will  not  return  to 
 God,  with  whom  is  the  fountain  of  life  ;  do  certainly 
 will  their  own  death.  They  do  it,  though  not  nexcly 
 and  immediately,  yet  remotely  and  confequentially.  For 
 he  that  will  not  come  to  God  for  life,  nur  leave  fia 
 which  tends  to  death,  docs  refufe  life^  and  does  f^«/? 
 D    d  dcatb^ 
 
402     Repentance^  Us  NATtTRE  c>fi Obligation, 
 
 deathyin  the  caufes  thereof.  Prov,  viil.  36.  He  that  fin- 
 veth  againft  me,  wrongetb  bh  own  foul :  All  they  that  hate 
 me^  love  death.  Now,  how  great  a  fin  is  ir,  for  a  man 
 to  deftroy  himfelf  >  For  a  man  to  deftroy  his  body  by 
 felf  murder,  is  a  moft  heinous  fin  *  much  more  is  it  a 
 great  fin,  to  deftroy  one's  fouL  No  fucb  heinous  mwdcr, 
 as  foul  murder,  G  then  lee  us  take  heed,  that  we  be  not 
 guilty  of  fuch  crying  iniquity.  fVhy  Jhouldfi  thou  deflroy 
 thyfelf  ?  Why  fhould  any  be  refolved  upon  their  own 
 eternal  damnation  ?  Why  fhould  fuch  madnefs  be  in  our 
 hearts  while  we  live,  and  after  that  go  down  to  the 
 dead  ? 
 
 Moti^2.  Confider  the  happinefSy  that  will  follow  upon 
 fePurninJg  to^  God. — God  is  the  fountain  of  living  waters, 
 Jer.  ii.  1,3.  And  therefore  to  return  to  him,  is  the  way 
 to  have  all  our  wants  fupplied,  and  all  our  defires  f^ 
 tisfied.  All  our  happinefe  is  laid  up  in  God  ;  and  there- 
 fore, if  we  return  eo  him^,  we  fhail  be  happy.  Parti- 
 cularly, 
 
 I.  We  fliall  be  happy  in  this  life. — While  we  keep 
 at  a  diftancc  from  God,  our  prefent  life  is  an  unhappy 
 life.  He  is  in  a  miferable  condition,  that  is  without  God 
 in  the  world.  Uph.  ii.  12.  Thus  the  Prodigal  ion  was 
 in  zperifhing  eltate^  while  he  wzi^  gom  far  from  bis  Fa- 
 ther. (Luk.  XV,  17,  22.)  But  as  foon  as  he  returned  to 
 his  Father,  all  was  well  wuh  hirrv.  And  every  one  that 
 truly  returns  to  God»  (hall  find  hi«  condition  ro  be  much 
 better  than  it  vvas-before.  Hof.  ii.  7.  She  (hail  fay^  I  will 
 go  and  return  Po  my  firfi  bujhand,  even  God  ;  for  then 
 was  it  better  with  me  than  now.  Before,,  they  forfook 
 their  own  mercies  ;  but  now  they  confult  their  own 
 good,  in  returning  unto  the  Father  of  mercies  ;  and  fucb 
 a  one  they  fhall  find  him  to  be  unto  tbem.  For  in  our 
 text  he  promifcs  to  have  mercy  on  tbem.  He  will  extend 
 every  fort  of  mercy  to  them  ;  fparing  mercy,  pardoning 
 mercy,  healing  mercy  ;  yea,  all  the  paths  of  the  Lord 
 pall  be  mercy  and  truth  to  them.  Pfal.  xxv.  10.  And 
 what  can  a  perfoq  dcfire  more  than  to  be  the  fubjeifl  of 
 
 mercy^ 
 
and  fun Jry  EscovtL  AG tMiurs  to  it.  403 
 
 mercyy  efpecially  fuch  mercy  as  this  i?,  even  the  mercf 
 ot  a  GOD  ?  (But  of  this,  more  hereafter,  under  the  next 
 dodrinc.)  Surely  then,  they  that  return  to  God,  are  moft 
 happy  while  they  live  in  this  world.  They  would  not 
 change  conditions  with  the  mod  profperous  pcrfons^ 
 who  are  far  from  God. 
 
 2.  We  fhall  be  happy /»  deaib. — A  blefTed  death,  is 
 the  infallible  confcquent  of  turning  to  God.  The  era- 
 cified  convert^  though  he  died  a  cruel  and  painful  death^ 
 yet  it  was  an  happy  death  :  His  fpirit,  after  his  death, 
 went  to  paradife,  and  there  was  with  thrift.  Luk,  xxiii.  43. 
 One  that  returns  to  God,  while  he  lives,  his  fpirit,  when 
 he  dies,  returns  to  God  as  its  portion.  Indeed  the  fpi- 
 rits  of  all  men  do  at  death  go  to  God.  Red.  xii.  7. 
 Then  Jhall  the  duft  return  to  the  earthy  as  it  was  -,  and 
 the  fpirit  (hall  return  to  God,  who  gave  it.  As  it  is  the 
 common  lot  of  all  men's  bodies,  to  return  to  the  earth 
 at  death,  (o  it  is  the  common  (late  of  all  men's  fpirits,  to 
 return  to  God,  the  Father  of  fpirits.  Yet  however^ 
 there  will  be  a  very  great  difference  between  the  return- 
 ing of  men's  fpirits  unto  God.  The  fpirits  of  Uncon^ 
 verted  finners  will  return  to  God  as  a  provoked  and 
 terrible  judge,  to  receive  a  fentence  of  condemnation  :  but 
 the  fpirits  of  true  converts  do  return  to  God  as  a  recon- 
 ciled Father^  who  will  bind  up  rhefe  fpirits  in  th^hn- 
 die  of  life.  When  therefore  converted  perfons  die,  they 
 may  lay  down  their  bodies  in  the  dull,  in  hope  of  a  c;lo- 
 rious  refurredlion  :  and  they  may  comnend  their  fpirits 
 unto  God,  with  hopes  of  his  favourable  reception  of 
 them  into  the  kingdom  of  heaven.  They  may  exped, 
 that  their  bodies  fhall  go  to  the  grave  as  a  bed  of  reft^ 
 and  that  their  fouls  (hall  enter  into  peace.  Ilai.  Ivii.  2. 
 
 3.  We  fhall  be  happy  to  all  eterni(y. — Not  only  a 
 hlejffed  lifey  and  a  bleffed  death,  but  alfo  a  bleffed  eternity^ 
 will  be  the  confcquent  oi  returning  to  God.  They 
 that  return  to  the  Lord  in  this  world,  fhall  for  ever 
 dwell  with  the  Lord  in  the  world  to  come.  The  Lord 
 Jefus  Chrift  will  return  from  heaven,  to  carry  a!l  coi-- 
 
 D  d  2  veiti 
 
^64-    Repentancje^ //J  Nature  and  OBLiGAtio?y, 
 
 verts  with  him  to  thac  mod  glorious  kingdom  ;  and 
 there  they  fiiall  be  ever  with  b:m/\n  a  (late  of  perfc(5t 
 blelTednefs.  i  Thejf.  iv.  16,  17.  Jefus  Chrift  himielf  has 
 told  us,  that  txcept  we  be  born  itgain^  we  cannot  fee  the 
 kingdom  of  Gt^d  (]o\\.  iii.  3  )  We  cannot  enjoy  God  for 
 ever  in  the  kingdom  of  heaven  ;  which  fuppofes,  that  if 
 we  are  converted,  \ve  fhail  fee  God  for  ever  in  glory. 
 Converfion  to  God  is  then  neceffary  to  eternal  falva- 
 tion.  Not  indeed  as  the  procuring  caufe  thereof,  but 
 as  the  way  that  leads  thereunto.  Such  then  as  return  to 
 God,  (hall  come  at  length  to  the  full  and  eternal  fruition 
 of  God,  as  their  exceeding  great   reward. 
 
 Thus  we  fee,  that  returning  to  God,  is  a  fure  way,  to 
 have  it  go  well  with  us  in  life,  in  death,  and  to  all  eter- 
 nity. And  how  iliould  thefe  confiderations  excite  uj  unto 
 diligent  endeavours  after  converfion  to  God  P  Oui  own  pre- 
 fent  and  future  welfare,  makes  it  neceffary  for  us  to 
 return  unto  God.  'Tis  not  a  matter  of  indifferency,  whe- 
 ther we  return  to  God,  or  not  ;  but  a  matter  of  abfoluie 
 ncccfTity,  in  order  to  our  own  well  being.  Ifweturn^ 
 we  live :  if  we  turn  not^  we  die  -,    and  that  for  ever. 
 
 The  only  word  of  DireiJicn  may  be  this. — Let  us 
 wait  upon  God  for  converting  grace^  in  his  own  way.  His 
 almighty  power  mud  be  exerted,  in  order  to  the  con- 
 verfion of  Tinners.  And  if  thev  would  have  this  divine 
 power  put  forth,  they  mud  be  found  in  Goo's  appointed 
 way,  ufing  thofe  means  which  he  has  ordained.  Now, 
 the  great  inftrument  of  converfion  is  the  word  of  God  *,' 
 which  is  fubfervient  to  God,  the  principal  agent.  The 
 power  of  God,  accompanying  his  word,  is  that  which 
 cffefls  the  converfion  of  finners.  J£f,'xX.  20,  21.  ^ey 
 preached  the  word :  and  the  hand  of  the  Lord  was  with 
 them  ;  and  a  great  number  believed^  and  turned  to  the  Lord, 
 *We  fhould  therefore  attend  on  the  word  of  God  with 
 diligence,  and  with  dcfires  that  we  may  thereby  be 
 ?,wskned,  convinced,  and  converted.  And  our  prayer 
 fBoiild  be  unto  the  God  of  all  grace,  that  he  would 
 make  his  word  efFeflual  to  our  favirg  converfion.     We 
 
 fhould 
 
and  fundry  Encouragements  to  it,  4^5 
 
 (hould  go  to  God  as  Ephraim  did,  making  his  carneft 
 r-equcfi  our  own,  Jer.  xxxi.  18.  Turn  thou  me^  and -l 
 Jhail  be  turned.  And  if  we  follow  God  wich  fuch  prayers, 
 we  may  hope  that  God  will  fay  to  us,  as  he  did  to  him, 
 ver.  20.  Purely  I  will  have  mercy  upon  bim. 
 
 Now,  for  a  clofe  to  this  point,  let  me  here  call  upon 
 them  that  are  converted^  to  labour  cpi>e-^yet  further  con- 
 verted. Though  you  have  alfeady  returned  to  tb:  Lord^ 
 yet  you  need  to  return  to  him  more  and  more.  You 
 fhould  (lill  depart  further  and  further  from  fin,  and  get 
 nearer  and  nearer  to  God.  And  hence  Chrift  fays  to 
 his  own  difciples,  that  were  regenerated  perfons,  Mattb, 
 xviii.  3.  Verily^  I  fay  unto  you.  Except  ye  he  converted^ 
 (ind  become  as  little  children^  ye  Jhall  not  enter  into  the  king- 
 dom of  heaven.  They  were  too  much  under  the  power 
 of  an  ambitious  fpirit,  at  this  time  ;  and  therefore  Chrifl 
 calls  upon  them  to  turn  from  this  frame,  and  be  hum- 
 ble as  little  children  ;  or  they  would  not  be  aflually 
 meet  to  enter  into  heaven.  It  becomes  thofe  then  that 
 have  really  repented,  to  renew  their  repentance.  Thofe 
 pad  fins  which  they  have  repented  of,  and  which  are 
 pardoned,  fhould  yet  be  a  frelli  mourned  for.  Though 
 Nathan  had  told  David,  upon  his  penitent  confefTion  of 
 his  fin,  that  God  bad  forgiven  his  f;n,  yet  he  renewed 
 h\i  repentance  for  it,  which  he  cxpreflfes  in  the  51(1  Pfalm, 
 Part:  and  pardoned  fins,  fiiould  be  bewailed  all  our  days, 
 Befides,  we  have  our  daily  fins,  which  call  for  daily  re- 
 pentance. We  fhould  therefore  excrcifc  our  felves  in 
 i\\^>j^ox\!i  o^  repentance  towards  God,  together  vi\i\\  faith 
 towards  our  Lord  Jefus  Cbrift  :  efpecially  before  we  come 
 to  the  table  of  the  Lord,  as  we  may  do  the  next  Lord's 
 day.  Such  repentance  and  faith  will  be  a  blcfiTcd  pre- 
 paratory to  our  worthy  participation  in  that  ordinance. 
 And  if  we  come  with  fuch  a  penitent  believing  frame, 
 we  may  be  confident  that  the  fupper  of  the  Tord  fli-all 
 be  a  ftal  ro  us,  that  God  will  be  merciful  to  our  unrighte- 
 Qujnefs,  and  remember  our  iniquities  no  more. 
 
 D  d  2  DocT. 
 
i^tS    REPtNTAJ^ei,  Us  NXTt/ftE  aftd  Oblioation, 
 
 DocT.  IV.  GodvJtU  have  mercy  on  all  repenting  and 
 returning  finners. — Let  the  wicked  for  Jake  his  way  ^  and 
 the  unrighteous  man  his  thoughts^  and  let  him  return 
 unto  the  Lord^  and  he  will  have  mercy  on  him.  This  is  a 
 glorious  truth,  oiP  mod  undoubted  certainty.  Thus  God 
 fpeaking  of  penitent  Ephraim^  fays,  in  7^r.  xxxi.  20.  I 
 will  fur  ^ly  have  mercy  upon  him,  God  docs  not  'i^^y  ^^  pojji- 
 hly  I  may  have  mercy  upon  him,  or  probably  I  fhall 
 have  mercy  upon  him  ;  but,  furely  I  will  have  mercy 
 upon  hiti). 
 
 Qucft.  What  is  implied  i^  God's  having  mercy  on  peni- 
 tent and  returning  finncrs  ? 
 
 j^nfw.  Several  things  are  herein  implied.   Ex.  gr. 
 
 I.  That  God  will />//y  them.  The  proper  objedt  of 
 mercy ^  19  a  creature  in  mifcry  :  and  one  aft  of  mercy  to- 
 wards a  miferable  creature,  is  that  of  compaffion.  A  man 
 of  a  merciful  difpofition,  is  affeded  with  grief  for  the 
 inifery  of  another,  and  moved  with  pity  towards  him. 
 Thus  the  merciful  God  is  reprefented  as  being  grieved 
 for  the  mifcry  of  Tinners,  and  full  of  compajfion  to  them, 
 when  he  fees  them  returning  to  him.  This  we  find  in 
 Ephraim^  when  he  repented  and  returned  to  God,  be- 
 moaning his  fm  and  mifery,  God  faid.  My  bowels  are 
 troubled  for  him,  Jer.  xxxi.  20.  This  denotes  the  moft 
 tender  compaflion  of  God  for  penitent  finncrs,  even  bow- 
 els of  compafTion.  This  alfo  is  reprefented  to  us  in  the 
 parable  of  the  repenting /)r£'^r|'^/,  Luk.  xv.  20,  He  arofe 
 and  came  to  his  father  ;  but  when  he  was  yet  a  good  way 
 cff^  his  father  Jaw  him,  and  had  compaffion  on  him.  As  a 
 tender-hearted  parent  pities  his  child  when  in  great  mife- 
 ry, and  applying  to  him  {or  relief  ;  fo  docs  God  pity 
 miferable  Tinners  when  they  are  returning  to  him.  Nay, 
 his  compaffion  towards  them  does  'i2iX  e:xceed  the  com- 
 panions of  any  natural  father  or  molher.  Jfai.  xlix.  15, 
 Can  a  woman  forget  htr  fucking  child ^  that  fhe  foould  not 
 have  compaffion  en  the  fen  of  her  wcmh  ?  Tea,  they  may 
 forgst,  yet  will  I  net  forget  thee,      '      ' 
 
 2.  .That 
 
^ni.^ndry  Encouragements  to  it,  4.oy\, 
 
 2.  That  God  will  pardon  them.    Mercy  inclines  a  per- 
 (on  to  help  3.nd  relieve  a  mifcrable  objed,  and  to  forgive 
 a  relenting  offender.     So  that  one  ad  of  mercy  is  to  re- 
 move mifery,  and  co  forgive  offences.     Thus  God  will 
 have  mercy   on   repenting  and  returning  finners.      He 
 will  free  them  from  their  mifery,  by  freeing  them  from 
 their  guilt.      He  will  pardon  their  fins,  which  arc  the 
 caufes  of  all  their  mifery.     When  fin  is  forgiven,  the  fin- 
 ner  is  delivered  from  the  cur{e  of  the  law,  which  contains 
 in  it  all  evil,  and  binds  the  (inner  co  fufFer  the  threatncd 
 penalty.     Upon  being  pardoned,  he  ccales  to  be  a  mife- 
 rable  creature,  and  becomes  an  happy  man.  P/al.  xxxii. 
 1,2.   Blejfed  is  the  man^  wbofe  tranfgreffton  is  forgiven^ 
 wbofe  fin  is  covived^  and  to  wbom  the  Lord  imputeth  not 
 iniquity.      Such  a  bleffed   pardon,    will   God  in   mercy 
 grant,  unto  every  penitent  finner.     If  they  repent^  their 
 fins  fhali  be  blotted  out ^  Ad.  iii.   19.  Though  they  have 
 been  ever  fo  many  or  great,  they   fhall  all  be  forgiven; 
 For  it  is  fiid  in  the  text,  God  will  abundantly  pardon  •,  as 
 fhall  hereafter  be  fhewn. 
 
 3.  That  God  will  receive  them  into  his  favour.  Mercy 
 includes  in  it,  bve  to  the  mifcrable  objed.  And  there- 
 fore to  have  mercy  on  a  perfon,  is  to  have  love  going 
 out  to  that  perfon.  Thus  God  will  have  mercy  on  re- 
 penting and  returning  (inners  j  he  will  extend  his  love 
 and  favour  to  them.  Though  they  have  provoked  him 
 by  their  finful  departure  from  him,  yet  when  they  peni- 
 tently return  unto  him,  he  will  bt  pacified  towards  them. 
 Jer.  iii.  ii.  Return^  thou  backjliding  Ifrael,  faith  the 
 Lord  \  and  I  will  not  caufe  mine  anger  to  fall  upon  you  ; 
 for  I  am  merciful^  faith  the  Lord,  And  pot  only  wiM 
 God  caufe  his  anger  towards  them  to  ceafe,  but  he  w;!i 
 ^Kojlretch  forth  his  loving  kindnefs  unto  them.  He  vv;!l 
 open  his  arms  to  receive  them  ;  and  will  embrace  jiKn  , 
 with  deareft  affedion  for  them.  Thus  when  Epbrauii 
 bemoaned  himfclf  and  repented,  God  faid  of  him,  Is 
 Ephraim  my  dear  f on  ?  is  he  apleafant  child  ?  Jer.  xxxl. 
 2  0,     God  fpcaks  of  him  as  one  whom  he  now  dearly 
 
 Pd4  l<^ved. 
 
4q8    Repentance,  its  Nature  and  Obligation-, 
 
 loved,  and  greatly  delighted  in.  Thus  when  the  peni- 
 tent prodigal  was  returning  to  his  father,  while  he  was 
 yet  a  great  way  off^  his  father  ran  and  fell  on  his  neck  and 
 tiffed  him,  Luk.  xv.  20.  Thefe  were  indications  of  his 
 exceeding  great  love  to  him.  And  accordingly  we  read 
 in  the  following  part  of  the  parable,  what  kind  and  wei- 
 come  entertainment  the  father  gave  him,  and  what  rejoyc- 
 ing  there  was  at  his  return  to  his  father  :  all  which"  kt 
 forth  the  wonderful  Ipve  of  God  to  Tinners,  that  forfake 
 their  finful  courfes,  and  return  to  him. 
 
 4.  That  God  will  follow  them  with  merciful  difpenfa- 
 tions  of  providence,  God*s  having  mercy  on  real  con- 
 verts, is  not  a  meer  tranfient  ad,  but  a  permanent,  abid- 
 ing aft.  This  mercy  to  them,  is  everlafting.  Goodnefs 
 and  mercy  fhall  follow  them  all  their  days ;  and  all  the  paths 
 of  the  providence  of  God,  are  mercy  and  truth  unto  them 
 that  turn  to  him  and  walk  with  him.  Pfal.  xxv.  10.  All 
 their  days  they  fhall  be  under  the  condud  and  influence 
 O^  mercy.  Every  thing  that  bcfals  them,  fhall  be  ma- 
 naged and  ordered  by  divine  mercy.  The  mercy  of  God 
 will  continually  be  extended  to  them,  and  employed  for 
 them.  Ex.  gr. 
 
 His  mercy  will  prevent  their  falling  into  fcandalous^f?^/, 
 which  they  are  many  times  flrongly  inclined  and  greatly 
 tempredlinto.  And  if  they  are  at  any  time  hh  to  fuch 
 falls,  the  mercy  of  God  will  excite  them  to  repentance^ 
 and  new  exercifes  o^ faith  \  and  fo  recover  them  from 
 their  falls,  and  will  gracioudy  pardon  their  fins. — The 
 mercy  of  God  will  a  lib  confirm  them  in  their  good 
 eflate,  and  caufe  them  to  perfevere  therein  linto  the  end. 
 The  mercy  of  God  will  alfo  intereft  itfelf  in  all  the 
 rffli^ions  wherewith  they  are  exercifed.  Mercy  is  the 
 Jpring  ^nd  root  of  their  afRidions.  They  will 'proceed 
 /rom  love  and  mercy.  Divine  mercy  will  alfo  moderate 
 all  their  afBidions,  fo  as  that  they  fhall  be  in  meafure. 
 Mercy  will  \\k.tvj\{t  fupport  them  under  all  their  afflic- 
 tions, fo  as  to  enable  rhem  to  bear  them  :  And  mercy 
 v^ill  bring  all  their  afSidions  to  a  good  and  gainful  iffiie, 
 
 '    ^       Thereby 
 
andfundry  Encouragements  to  it,  409 
 
 Thereby  they  (hall  be  made  to  partake  of  the  gain  of 
 holinefs,  which  is  the  bed  gain.  Their  afflidtions  fhall 
 yield  to  them  the  peaceable  fruits  of  righteoufnefs^  fo  that 
 they  themfelves  (hall  fay,  //  is  good  for  us^  that  we  have 
 been  affltSled.  l^hus  will  the  mercy  of  God  be  concern- 
 ed for  their  welfare  all  the  days  of  their  lives  in  th^s 
 world. — And  in  the  lad  and  great  day,  they  (hall  find 
 mercy  of  the  Lord.  Mercy  will  manage  their  final  judg- 
 ment, and  will  then  be  magnified  upon  them,  and  do 
 fuch  things  for  them  as  will  caufe  the  Lord  to  ht  glori- 
 fied and  admired  in  them. 
 
 Application. 
 
 Use  I.  We  hence  fee,  that  impenitent  finners  have 
 no  ground  to  expeSl  God  will  have  mercy  on  them. — It  is 
 no  uncommon  thing,  for  finners  to  extend  the  mercy  of 
 God,  beyond  its  ju(l  bounds.  They  are  apt  to  think, 
 that  it  will  reach  to  them  who  live  and  die  in  their im- 
 penitency.  They  are  ready  to  conceive  of  the  mercy  of 
 God,  as  fuch  an  attribute,  which  will  not  permit  him  [o 
 deftroy  his  creatures,  that  are  the  works  of  his  hands  : 
 and  hence  they  continue  in  their  vile  and  finful  courfes, 
 expeding  that  God  will  pity  and  fpare  them,  after  alJ. 
 But  this  is  no  other  than  dreadful  delufion,  and  ground- 
 jefs  prefumption.  To  the  penitent,  God  will  be  a  merci- 
 ful God  :  but  to  the  impenitent,  he  will  be  a  terrible  God 
 and  a  confuming  fire._  The  faithful  and  true  witnefs  has 
 once  and  again  declared,  that  perdition  will  be  the  portion 
 of  impenitent  finners.  Luk.  xiii.  3,  5.  I  tell  you^  except 
 ye  repent^  ye  fhall  all  likewife  perifh.  Finally  impenitent 
 finners,  will  be  made  the  monuments  of  moft  fearful 
 w'rath.  Rom.  ii.  5.  ^^fter  thy  hardnefs  and  impenitent  hearty 
 thou  treafureH  up  unto  thy  [elf  wrath, againfi  the  day  of  wrath  ^ 
 and  revelation  of  the  righteous  judgment  of  God.  O  then 
 Jet  no  finners  think,  that  their  impenitency  (hall  be  fol- 
 lowed with  impunity.  No,  no:  but  if  you  perfift  in  impe- 
 ricency,  He  that  made  you^  will  have  no  mercy  upon  you 
 
^4IO      RePJENT^ANCE,  //J  NATUm^^/l^f  QfiLlQATION, 
 
 and  be  that  formed  you,  will  Ihew  you  po  favour.  Ifai. 
 :<xvii.  II.  Qod  will  deal  with  you  in  fury.  His  eye  Jhall 
 pot  fpart^  neither  will  be  have  pity  \  and  tbougjb  you  cry 
 in  bis  ears  with  a  loud  voice ,  yet  will  be  not  hear  you, 
 Ezek.  viii.  i8.  If  you  hearken  not  unto  his  calls  to  re- 
 pentance, he  will  not  be§r  ypgr  cries  for  mercy. 
 
 Use  2.  I-ct  this  bean  (ncouragement  unto  finncrs, 
 to  repent  and  turn  to  the  Lord,  forafmuch  as  then  be  w{tl 
 have  mercy  on  them.  The  mercy  of  God  is  a  great 
 inoiiye  and  inducement  to  repentance.  %t\d  that  it  may 
 prove  efFedlual  hereunto,  it  will  be  exceeding  proper  for 
 us  to  meditate  fcrioufly  on  the  mercy  of  God.  Fixed 
 meditations  hereon,  may  tend  to  the  melting  down  pur 
 hearts,  into  real  forrow  for  our  fins  againft  a  God  of 
 fuch  niercy.  Let  us  therefore  ponder  upon  thofe  pro- 
 perties of  divine  mercy,  which  niay  render  it  sidorablc  in 
 ouf  eyes,  and  encourage  us  to  repent  and  return  to  fp 
 merciful  a  God. 
 
 1.  Confider,  the  mercy  o^  God  is  great.  We  read, 
 Numh.  xiv.    i§.  ne  Lord  is  of  great  mercy.     There  is  a 
 
 ,  grcatnefs,  yea,  an  inconceivable  greatnefs,  in  the  mercy 
 of  God.  Thisisfet  forth  in  the  fcriptures  by  lofty  com- 
 parifons.  Pfal.  Ivii.  i  q.  Thy  mercy  is  great  unto  the  hea- 
 vens. Pfal.  ciii.  II.  As  the  heaven  is  high akove the  earthy 
 Jo  great  is  thy  mercy. — The  height  of  the  heaven  above 
 the  earth,  is  a  vafl:,  unmeafurable  height.  But  how 
 great  fpever  this  height  be,  yet  fo  great  is  the  mrcy 
 of  God.  This  mercy  tlien  can  forgive  great  fins,  can 
 fupply  great  wants,  can  do  great  things  for  us,  eycn 
 things  that  do  exceed  ail  imagination. 
 
 2.  Conlider,  the  mercy  of  God  is  abundant.  Hence 
 that  expreffion,  i  Pet.  i.  3.  According  to  his  abundant 
 mercy.  And  hence  God  is  faid  to  be  plenteous  in  mercy, 
 Ffal.  ciii.  o.  Viwdi  rich  in  mercy. /E.^h.  ii.  4.  Now,  where 
 there  is  abundance.,  piefiiy^^nd  riches^  there  is  a  great  variety 
 of  good  things,  wi3ich  anfwerall  occafions.  Thus,  there 
 is  vviih  God  a  v;iiie.ty  of ,  mqrcks,  fuitcd  to  all  our  mife- 
 
wrd  fitndry  Ewr oun  ag£  me  ht  s  to  it,  4  i^l 
 
 •Tabic  ctrcumftanccs.     He  has  fufficicnt  to  fupply  all  our 
 -neceflitics,  and  to   fatisfy  all  our  dcfires.     Yea,  there  is 
 enough  and  to  [pare, 
 
 3.  Confider,  the  mercy  of  God  is  tender  mercy.  Hence 
 that,  PfaL  li.  i.  According  to  the  multitude  of  thy  tender 
 mercies.  Luk.  i.  78.  Through  the  tender  mercy  of  our  God, 
 The  mercy  of  God,  is  fuch  mercy,  as  is  accompanied 
 with  a  tender  fenfe  and  feeling  of  the  creature's  mifery  : 
 and  fo,  ftrongly  inclines  him  to  pity,  and  relieve,  thofc 
 that  penitently  betake  themfclves  to  him.  -Tis  mercy, 
 that  does  not  exert  itfelf  with  rcludancy,  but  with  bow- 
 els  of  companion.  So  that  Tinners  may  cxpedl  to  be  moft 
 readily  received  and  relieved,  if  they  come  to  him. 
 
 4.  Confider,  *  (\s  pur  chafed  mercy.  We  read  of  the 
 mercy  of  our  Lord  Jefus  Cbrifi.  Jud.  vcr.  21.  Divine 
 mercy,  as  revealed  in  the  fcripture,  is  the  mercy  of  our 
 Lord  Jefus  Chrifl  ;  or  the  mercy  of  God  in  Chrifl.  It 
 is  exercifed  towards  us  for  Cbrifi* s  fake,  who  is  our  peace. 
 The  fruits  and  tfFeds  of  divine  mercy  are  purchafed  for 
 us  by  Jefus  Chrift.  The  door  of  mercy  was  To  (hut 
 againft  us,  that  it  could  not  be  opened  to  us,  but  by  the 
 fatisfaSlion  of  divine  juftice.  Now,  Jefus  Chrift  the 
 Redeemer,  has  given  full  fatisfadion  to  juftice,  and  fo 
 has  {tt  the  door  cf  divine  mercy  wide  open  to  repenting 
 finners.  And  this  purchafe  of  mercy  Chrift  has  made 
 for  us,  by  the  gracious  appointment  of  God.  So  that  God 
 has  taken  cffedual  care,  to  remove  all  barrs,  in  the  way 
 of  mercy,  on  his  part.  Hence,  although  finners  can  me- 
 rit no  mercy  or  favour  of  God  for  themfclves,  yet  Jefus 
 Chrift  has  merited  it  for  them,  and  in  the  way  of  faith 
 and  repentance,  they  may  obtain  it  of  God.  No  fcnfe 
 therefore  of  their  own  unworthinefs,  can  bean  obftrudion 
 to  their  finding  mercy  with  God,  if  they  will  but  return 
 to  him. 
 
 5.  Confider, 'tis  promifed  mercy.     Our  text  gives  the 
 moft  exprcfs  and  folemn  aflurance  of  it ;  and  the  like  we 
 ha*ve   in  many  other  places  of  fcripture.     J^ow,  faithful 
 is  b^  that  bath  promifedy  who  a^fo  will  do  it.     No  true  pe- 
 nitent. 
 
412   Repjentanci,  its  Nature  dnd  Obligation. 
 
 nitent,  but  may  plead  the  promife  of  mercy.  And  the 
 promife  of  mercy  to  the  repenting  finner,  fhould  excite 
 us  all  to  repentance. 
 
 Thus  we  fee  what  encouragement  the  mercy  of  God 
 affords  finners  unto  repentance.  O  then  improve  the 
 mercy  of  God  as  an  alluring  motive  to  repentance.  Let 
 us  think,  what  a  God  we  have  been  abufing  and  finning 
 againft  ;'  even,  a  God  that  is  mod  merciful,  A  God  that 
 freely  offers  to  pardon  all  our  fins  to  us,  though  they 
 have  been  rebellions  againft  him.  A  God,  that  Ihews 
 himfelf  moft  ready  to  receive  us  into  his  favour,  though 
 we  have  wickedly  and  without  caufe  provoked  him.  If 
 we  have  the  lead  fpark  of  ingenuity  left  in  us,  we  cannpt 
 but  acknowledge,  that  thcfc  things  fhould  exceedingly 
 bumble  us,  and  caufc  us  to  weep  bitierly^  for  our  fins 
 againft  fo  good  and  gracious  a  God.  And  if  the  con- 
 fideration  of  the  mercy  of  God  in  Chrift,  fills  us  with 
 fhameand  felf-Ioathing  for  our  fins,  'tis  a  fure  fign  that 
 our  repentance  is  evangelical  and  faving. 
 
 Use  3.  Let  all  repenting  and  returning  finners,  cof^fi- 
 dently  expe5f  mercy  from  God.  Real  penitents,  are  I/ra- 
 elites  indeed  ;  and  to  them,  that  comfortable  word  is 
 Ipoken,  P/al  cxxx.  7.  Let  Ifrael  hope  in  the  Lord  ;  for 
 with  the  Lord  there  is  mercy ^  and  with  him  is  plenteous  re- 
 demption. Though  your  fins  have  been  exceedingly  mul- 
 tiplied, and  greatly  aggravated  •,  y^t,  if  God  has  given 
 you  an  heart  to  repent  of  them,  and  to  receive  Chrifl: 
 by  faith,  you  may  fully  expeft  that  God  for  Chrift-s 
 fake  will  pardon  them,  and  extend  his  mercy  to  you. 
 For  he  is  a  God  that  delights  in  fhewing  mercy,  to  hum- 
 ble penitents.  Mic  vii.  18.  Who  is  a  God  like  unto 
 thee^  that  pardoneth  iniquity,  andpaffeth  by  the  tranfgreffion 
 cf  the  remnant  of  his  heritage  ?  he  retaineth  not  his  anger 
 for  every  becaufe  he  delight etb  in  mercy.  And  as  God 
 delights  to  exercifc  mercy  on  repenting  finners,  fo  he 
 delights  to  have  them  place  their  hope  on  his  mercy. 
 Pfal  cxlvii.  IX.  ^be  Lord  taketh pleafure  in  thmthat  fear 
 
 him. 
 
and  fundry  RtiCOVRAG^MJLUTs  to  it.  41^ 
 
 him^  in  thofe  ibat  hope  in  bis  mercy.  If  now  It  be  a  plea- 
 fur  e  to  God,  to  Jhew  mercy  to  you,  and  thit  you  hope  in 
 his  mercy ^  you  may  then  with  humble  bdldnefs  go  to  the 
 throne  of  grace  for  all  grace  and  mercy  needed  by  you. 
 Be  encouraged  then,  O  repenting  finner,  unto  a  firm 
 expedation  of  mercy  from  the  Lord.  He  loves,  that  you 
 fhould  have  favourable  thoughts  of  him  ;  and  not  think 
 him  an  hard  mafier,  but  a  moft  gracious  and  merciful 
 God.  Satan  may  endeavour  to  perfwadc  you,  that  there 
 is  nothing  but  'Wrath  with  God,  that  he  is  a  devouring 
 fire  which  you  may  not  dare  to  approach,  on  any  terms. 
 But  in  this  cafe,  as  in  other  things,  Satan  is  a  liar^  and 
 mifreprefents  God  un^o  you.  Hearken  rather  to  what 
 God  faysof  himfclf,  who  befl:  knows  himfelf:  Jer.  ix.  24. 
 I  am  the  Lord^  which  exercife  loving  kindnefs^ — for  in  this 
 I  delight y  faith  the  Lord.  O  then  do  not  give  way  to 
 unbelieving  defpondencies  ;  but  hope  in  God,  and  that 
 becaufe  of  his  mercy.  If  you  have  an  humbling,  abafing, 
 forrowing  fenfe  of  your  fins,  your  expedlarions  of  mercy 
 can  be  no  prefumptions.  Only  fee  to  it,  that  you  expecffc 
 mercy,  not  for  the  fake  of  your  repehtings,  but  meerly 
 for  the  fake  of  Jefus  Chriji,  who  has  merited  mercy  fof 
 you.  In  the  way  of  repentance  therefore,  let  all  your 
 ciependance  be  on  the  fatisfadion  and  merit  of  jefus 
 Chrifl-,  for  an  intereftin  the  mercy  of  God.  Plead  that 
 with  God,  and  rely  on  it  ;  and  as  fure  as  God  is  true,  you 
 fhall  obtain  mercy  of  God. 
 
 You  then  that  have  repented  of  your  fins,  and  that 
 may  come  to  the  table  of  the  Lord^  tlie  next  Lord's 
 day,  you  have  this  fatisfadlory  facrifice  of  fefus  Chrift 
 there  fet  before  your  eyes,  for  this  very  end,  that  you 
 may  prcfent  it  to  God  with  depcndance  on  it,  for  finding 
 mercy  with  God.  See  then,  that  you  there  fiy  to  the 
 blood  of  that  facrifice,  and  make  it  the  foundation  of 
 your  hope  of  mercy  :  then  will  God  for  Chrilp  fake  for-' 
 give  all  your  .fins,  and  ivitb  everlafting  kindr.efs  will  be 
 have  mercy  en  you. 
 
 Poet. 
 
414  Repentance,  ///  Nature  and  OBiiGATioii, 
 
 DocT.  V.  It  is  a  great  encoitragemint  to  fi nners,  tc 
 repent  and  return  to  God^  in  that  be  will  abundantly  par- 
 don,—^S2^ys  our  text,  "  Let  tHe  wicked  fdrfake  his  way, 
 and  the  unrighteous  rhan  his  thoughts,  and  Jet  him  re- 
 turn unto  the  Lord,  and  he  will  have  niercy  on  him,  and^ 
 to  our  Gody  for  he  will  abundantly  pardon. 
 
 Under  two  propofitions,  this  dodtrine  majr.  be  han- 
 dled. 
 
 1.  God  will  abundantly  pardon. 
 
 2.  This  is  a  great  encouragement  to  finncrs  to  repeht 
 and  return  to  Ged. 
 
 Prop.  i.  God  mW  abundantly  pardon.  The  dodlrine 
 of  pardon  of  fin^  is  one  of  the  main  articles  of  revealed 
 religion.  *ris  the  gofpel  alone^  which  bHngs  to  u§  the. 
 joyful  tidings,  of  God*s  being  a  fin  pardoning  God. 
 This  is  one  part  of  that  glorious  name,  by  which  God 
 has  made  hirhfeli  known  unto  a  finful  worid.  Exod.  xxxiv, 
 6,  7.  And  the  Lord  pajfed  by  before  him ^  and  proclaimed^ 
 i'he  Lordy  the  Lord  God^  merciful^  and  gracious^  long  fuf- 
 feringy  and  abundant  in  goodnefs  and  truth.,  keeping  mercy 
 for  tboufdndSy  forgiving  iniquity,  tranfgreffton  and  Jin.  It 
 is  now  mod  clearly  revealed  to  I3s,  that  there  is  forgive^ 
 nefs  with  God,  Pfal.  cxxx.  3.  Our  Lord  Jefus  Chrift 
 commi(Iion*d  and  appointed  his  apoftles  to  preach  to  the 
 whole  world,  that  pardon  of  fin  was  to  be  had  from  God, 
 in  the  way  of  gofpel  repentance.  Luk,xx\v.  47,  48.  That 
 repentance  and  remijUoh  of  fins  fhould  he  preached  in  his 
 name,  among  all  nations,  beginning  at  Jerufalem.  And 
 ye  are  witnejfes  of  thefe  things,  i.  e.  appointed  tp  teftify 
 thefc  things.  It  is  then  one  part  of  the  work  of  the  gof- 
 pel-miniftry,  to  declare  unto  repenting  finners,  that  God 
 will  pardon,  yea,  that  he  will  abundantly  pardon.  For 
 the  clearing  and  confirming  this  evangelical  truth,  four 
 things  may  be  enquired  into,  viz. 
 
 1.  ff^hat  is  it  for  God  to  pardon  fin  .? 
 
 2.  What  is  it  for  God  abundantly  to  pardon  ? 
 
 3.  How  does  it  appear^  that  God  will  abundantly  par- 
 c?on  ?  4.  fVhy^ 
 
and  funJry  Encouragements  to  if,  4j£; 
 
 4.  Wby^OT  for  wbai  teafons^  will  God  abundantly  par- 
 don ? 
 
 Queft.   I.  IVbat  is  if  for  Gbd  to  pardon  fin  ? 
 
 Anfw.  It  is  to  fake  away  fbe  guilt  ofjin^  or  to  rekafs 
 fhi  fimer  from  his  obligation  to  punifhment. — In  order  to 
 the  better  and  more  diftincfl  undcrftanding  this  pardon- 
 ing a(fl  of  God,  we  may  take  notice  of  fcvcral  things  re- 
 lating to  fin,  that  we  may  fee  what  it  is  that  is  taken 
 
 away    in   pardon. As    now,    there  is    the    demerit 
 
 of  fio  ;  or  what  it  defcrves,  what  is  juftly  due  to  it.  Now 
 this  is  deathy  even  eternal  death,  which  is  the  proper 
 wages  of  fin y  Rom.  vi.  23.  This  is  the  defert  of  fin, 
 and  what  the  finner  is  worthy  of  on  the  account  of  fin. 
 Now  this  defert  of  fin,  is  not,  nor  can  be,  taken  away. 
 It  will  ever  be  true  of  fin,  that  it  is  worthy  of  death  and 
 damnation.  And  though  the  penitent  finner  ftiall  not 
 have  eternal  damnation  infiifted  on  him,  neverthelefs  he 
 is  worthy  of  it  on  the  accouut  of  his  fins.  They  deferve 
 eternal  damnation^  as  much  as  the  fins  of  others.  Par- 
 don of  fin  then,  does  not  take  away  the  merit  or  defert 
 of  fin  ;  for  that  eternally  abides. — Again,  there  is  the  do- 
 minion of  fin  :  that  reign,  which  it  naturally  has  in  thp 
 hearts  of  all  finners.  This  Is  the  ruling,  governing  prin- 
 ciple in  fallen  man.  Now  this  dominion  of  ^\:)^  is  taken 
 away  in  the  work  of  mortification.  The  holy  Spirit,  by 
 his  almighty  power,  frees  from  the  reign  of  indwelling 
 fin,  and  enables  perfons  to  mortify  and  keep  it  under. 
 Rom,  viii.  13. — Again,  there  is  the  pollution  o\  fin.  In 
 all  fin  there  is  filthinefs,  whereby  the  perfons  and  aflions 
 of  men  are  defiled,  and  made  loathfome  to  God.  Now 
 this  fpiritual  (lain,  or  fpot,  and  filth,  is  taken  away  in 
 fan^ification.  By  the  holy  Spirit  they  are  renewed,  and 
 wafhed  from  their  fpiritual  defilement,  and  beautified 
 with  gifts  and  graces. — Again,  there  is  the  inherence  of 
 fin,  in  its  principle.  Sin  has  a  being  and  indwelling; 
 in  the  hearts  of  all  men,  even,  the  beft  of  men.  Now, 
 this  is  taken  away  in  glorification^  and  not  before. 
 Then  believers  fhali  be  glorious  in  holinef%  not  having  any 
 
 fP'^^ 
 
4l6     REPENTANCE,    j/J    NaTURE    afld  OfiLldATIOW, 
 
 fpot^  or  wrinkle^  or  Memifh,  or  any  (ucb  thing.  Eph.  v.  27. 
 Finally,  in  fm  there  is  guilt.  This  guilt,  is  the  liablcncfs^ 
 or  binding  over  a  perfon,  to  punifhment,  by  reafon  of 
 an  offence  committed  by  him.  When  a  man  fins,  he 
 tranjgrejjes  the  law  of  God.  And  when  he  does  fo,  he 
 falls  under  the  threatning  of  God's  Jaw,  and  is  bound 
 over  to  undergo  the  punifhment  denounced  againft  fin. 
 He  becomes  guilty  of  eternal  death.  Now  this  guile  of 
 fin  is  taken  away  by  the  remiffton  or  pardon  of  fin.  Herein 
 properly  conflfts  the  nature  of  forgivenefs.  It  does  not 
 )ie  in  taking  away  the  defert,  or  power,  or  pollution, 
 or  being  of  fin,  but  only  the  guilt  of  fin.  When  God 
 therefore  pardons  a  finner,  he  difcharges  him  from  his- 
 obligation  to  fufFer  the  punifhment  due  to  his  fin.  And 
 God  will  no  more  punifh  him  for  his  fins^  than  if  he 
 had  never  committed  them.  They  fhall  be  all  blotted 
 cut,  and  no  wore  be  remembred  againft  him,  to  his  con- 
 demnation. Heb.  viii.  12.*— This  it  is  for  God  to 
 forgive  fin. 
 
 Queft.  2.  What  is  it-  for  God  to  pardon  abundantly  ? 
 
 Anfw.^  I.  It  means,  that  he  will  pardon  frequently. 
 Our  text  may  be  rendred,  he  will  multiply  to  pardon. 
 God  has  a  multiplicity  of  pafdons.  He  will  pardon 
 once,  and  again,  and  oftentimes.  As  often  as  finners 
 truly  repent,  fa  often  will  he  forgive  them.  Thus  God 
 has  required  of  us,  to  forgive  thofe  that  fin  againft  u% 
 and  that  not  only  feven  times,  but  even  feventy  times  fe- 
 •y^w,  incafe  ihcy  repent.  Matth.  xviii.  21,  22.  And  much 
 more  will  the  mercy  of  God  extend  itfelf  to  a  multitude 
 of  iniquities  ;  as  our  Lord  Ihevvs  in  ver.  24.  One  was 
 brought  unto  him,  which  owed  him  ten  thoufafid  talents,  and 
 he  forgave  him  the  debt.  It  is  faid  of  God,  Dan.  ix.  9. 
 That  to  him  do  belong  forgiveneJfeSy  in  the  plural  number. 
 As  there  is  with  men  a  multitude  of  iniquities,  fo  there 
 are  with  God  a  multitude  of  tender  mercies,  to  blot  them 
 out.  f  Pfal.  li.  I.)  As  there  are  manifold  fins  with  men, 
 io  there  arc  manifold  mercies  mth  God.  {Neh.  ix.  19.) 
 Yea,  as  the  fins  of  .men  do  abound^  [0  the  grace  of  God 
 
 does 
 
and  fundry  Encouragements  to  it,  417 
 
 does  Juper- abound.  (Rom.  v.  20.)  There  is  then  am 
 abundance,  a  variety  of  pardons  with  God,  a  frequent 
 repetition  of  forgivenefs. 
 
 Jnfw.  2.  It  means,  that  God  will  pardon /mZ/^.  A 
 pardon  that  is  abundant,  anfwers  to  the  abundance  of 
 guilt  lying  upon  finners  ;  and  accordingly,  removes  ic 
 all.  An  abundant  pardon,  is  a  fufficienc  and  full  par- 
 don. Thus  God  will  pardon  all  fins,  to  repenting 
 Tinners  ;  not  leaving  one  of  them  unpardoned.  All 
 their  fins  of  omiiTion  and  commiflion,  in  thought,  in 
 word,  or  deed,  (hall  be  wholly  forgiven. --And  the 
 guilt  of  all  their  fins,  (hall  be  totally  taken  away  ;  fo  as 
 that  they  fhall  be  freed  from  all  obligation  to  punifn- 
 ment,  properly  fo  called.  They  fliall  be  wholly  deli- 
 vered  from  the  wratb  to  come.  And  all  the  evils  thaC 
 may  befal  them  in  this  world,  ihall  not  be  punilhments 
 inflicted  on  them  by  God  as  a  fevere  Judge,  but  only 
 the  chafiifements  of  a  Father,  for  their  good.  So  thac 
 God  will  take  away  all  the  iniquity  of  repenting  and 
 returning  finners.  Thus  he  has  directed  them  10  fay ^ 
 in  prayer  to  him,  Hof.  xiv.  i.  Take  away  all  iniquity, 
 and  receive  us  gracioufly, 
 
 Jnfw.  3.  It  means,  thac  God  will  pardon  finally  and 
 for  ever.  An  abundant  pardon,  is  an  ever-abiding  par- 
 don,* extending  itfelf  beyond  the  bounds  of  time.  Were 
 it  only  of  a  temporary  and  (hort  duration,  ic  would  ra- 
 ther be  a  meer  reprieve,  than  an  abundant  pardon.  Am 
 abundant  pardon  then,  is  a  pardon  that  fhall  never  be 
 revoked,  nor  fuffer  the  fubjedl  of  ic  to  become  mifera- 
 ble.  None  of  their  fins  fliall  any  more  be  impuced  10 
 them,  or  punilhed.  This  is  what  God  afiures  repent- 
 ing finners  of,  Ezek.  xviii.  21,  22.  If  the  wicked  will 
 turn  from  all  his  fins  that  he  hath  committed ,-- -all  his  iranf- 
 grefjions  that  he  hath  committed,  they  fhall  not  be  mentioned 
 unto  him,  i.  e.  they  fhall  never  be  charged  unto  him. 
 So  again,  Heb.  viii.  12.  21)eir  fins,  and  their  iniquities^ 
 mil  I  remember  no  more  God  will  never  revivt^  the 
 memory  of  them,  unto  their  condemra-ion.  Tnt-  par- 
 don which  he  has  granted  to  them  ihall  (land  for  ever. 
 £  e  Gofpcl- 
 
4i8      Repentance,  its  Nature  and  Obligation, 
 
 G ofp el- forgiven efs,  is  everlafting  forgivenefs.  The 
 gracious  God,  will  never  repent  hiri^  of  his  remiflion 
 of  all  their  fins.     Thus  for  the  feeond  queftion. 
 
 Quell.  3.  How  does  it  appear y  that  God  will  abun- 
 dantly pardon  ? 
 
 Jnfw.  I.  From  the  exceeding  greatne/s  of  God's  par- 
 doning mercy.  In  the  holy  fcripiures,  the  mercy  of 
 God  is  exhibited  to  us,  as  inconceivably  great  ;  not 
 only  equalling,  but  alfo  far  exceeding  the  fins  of  men. 
 Thofe  dimenfions^  that  go  to  make  up  exceeding  great- 
 nefs,  are  afcribed  to  the  mercy  of  God.  As  now,  there 
 is  an  exceeding  great  height^  in  the  mercy  of  God.  It  is 
 as  high  as  heaven.  Pfal.  Ivii.  10.  Thy  mercy  is  great 
 tJNTo  the  heavens.  Yea,  the  mercy  of  God  is  higher 
 than  the  heavens.  FfaL  cviii.  4.  Thy  mercy  is  great 
 ABOVE  the  heavens.  If  therefore  our  trefpalTes  reach  up 
 to  the  very  heavens j  as  they  are  faid  fometimes  to  do, 
 (Exr.  ix.  6.)  yet  God's  mercy  is  higher  than  the  hea- 
 vens, and  fo  can  forgive  them.— -Again,  there  is  an 
 exceeding  great  depth,  in  the  mercy  of  God.  Mica.  vii.  j^. 
 Thou  mil  cafl  all  their  fins  into  the  depths  of  the  fea.  The 
 mercy  of  God  is  compared  unto  the  deep  ocean,  which 
 as  eafily  fwallows  up  and  covers  the  greatefl  moun- 
 tains call  into  it,  as  the  fmallefl:  pebble-ftones.  Whicll 
 fliews  unto  us,  that  the  mercy  of  God,  can  as  eafily 
 pardon  the  greatefl  fins,  as  the  fmallefi:.  Yea,  there  is 
 an  over-fuffidency  in  the  mercy  of  God,  to  pardon  the 
 mod  heinous  fins.  Rom.  v.  20.  PVhere  fin  abounded^ 
 grace  did  much  more  abound,  or  fuper-abound.  The  mercy 
 of  God,  far  furpafles  the  fins  of  men.-— It  has  infinite 
 Ireadih  and  length,  reaching  beyond  the  mercy  of  any 
 creature,  and  exceeding  the  guilt  of  the  greateftfinner. 
 None  can  fully  comprehend  what  is  the  breadth^  and  lengthy 
 and  depth,  and  height  of  the  love  of  God  in  Chrift ;  it  paffeih 
 knowledge.  Eph.  iii.  18,  19- 
 
 Jnfw.  2.  From  the  abundant  provifioUy  which  God 
 has  made  for  the  pardon  of  fin,  by  the  facrifice  of  hij 
 Son,  for  fin.  God,  of  his  infinite  grace  and  love,  ap- 
 pointed his  Son   Jefus  Chrifl  to  d'lQ  for  fin,    that  he 
 
 mighe 
 
anifundry  Encouragements  to  it.         419 
 
 rnight  make  fatisfaftion  for  ir,  and  purchafe  the  par- 
 don of  ic.  I  Job.  iv.  10.  Herein  is  love,  not  that  we 
 loved  God^  but  he  loved  us,  afid  fent  his  Son  to  be  the  pro- 
 pitiation  for  our  fins.  Now  this  propitiatory  facniice 
 of  Jefus  Chrid,  is  fufficienc  to  make  atonement  for 
 abundance  of  fin?,  and  to  obtain  the  forgivenefs  of 
 them.  Hence  the  blood  of  this  facrifice  is  faid  to  cleanfe 
 from  all  fin.  1  Joh.  i.  7.  And  Chrift  is  faid  to  be  the 
 propitiation,  not  only  for  the  fins  of  believing  j^ews,  but 
 alfo  of  a!l,beheving  Gentiles  throughout  ihQ  whole  world. 
 I  Joh.  ii.  2.  There  is  an  all-fufficiency  in  the  facrifice 
 of  Jefus  Chrift,  to  purge  Tinners  from  the  foulefl:  fins. 
 There  is  no  want  of  vertue  or  merit  in  i--,  to  procure 
 plenary  redemption,  and  remifTion  of  ail  ilns.  Inaf- 
 much  then  as  God  has  provided  fuch  a  facrifice  for  fin, 
 as  is  of  infinite  dignicy  and  value,  we  may  be  confident 
 that  God  on  the  account  thereof  will  abundantly  pardon. 
 Such  precious  blood  (hall  not  be  ilied  in  vain^  or  only  to 
 obtain  pardon  of  few  and  fmall  fins.  No,  but  God  for 
 the  fake  thereof  will  abundantly  pdrdomW  fins,  and  give 
 all  the  world  to  fee  how  infinicely  well pkafed  he  has 
 been  therein.  It  is  for  the  glory  of  Chrill*  that  God 
 fiiould  thus  do,  and  he  will  not  withold  any  of  his  glory 
 from  him. 
 
 Anfw.  3.  From  thofe  large  and  extenfi.ve  promifs  of 
 pardon,  which  God  has  made.  The  Gafpel  cjncains 
 matiy  promifes  of  pardoning  mercy  ;  and  thefe  prooli- 
 fes  are  exceeding  great  and  precious.  There  is  abundance 
 of  mercy  treafured  up  in  them,  and  made  over  to  peni- 
 tent finners.  Takeonlv  that  one  promife,  which  com- 
 prifes  all  others  in  ir,  Heb.  viii.  12.  /  will  be  merciful 
 to  their  unrighteoufnefjeSy  and  their  fins  and  iniquities  I  wlil 
 rememberno  more.  Here  are  three  words,  and  all  in  the 
 plural  number,  unrighteou/neJfeSy  and  fins,  and  iniquities ; 
 Words,  which  comprife  in  them  tranfgrenions  of  fi'^ry 
 kind.  Now  why  does  God  ufe  ihefe  various  and  ct^m- 
 prehenfive  exprefiions,  but  thereby  to  afTire  repenting 
 fmners,  of  the  largcncfs,  fulnejs,  and  complcatne/s  of  his 
 pardons.  Sins  of  all  fores,  of  all  d-noi-Qina'ions,  of  all 
 E  e  2  de-rets 
 
420      Refentance,  its  Nature  and  Obligation, 
 
 degrees  and  aggravations,  which  his  people  (hall  be 
 guilty  of,  he  will  upon  their  repentance  fully  pardon. 
 Now  what  God  has  promifed,  he  will  mofb  faithfully 
 perform.  He  is  a  God  that  cannot  lie^  nor  deceive. 
 U  therefore  he  has  promifed,  that  he  will  abundantly 
 pardon,  he  will  afluredly  do  fo. 
 
 Jnfw.  4.  ¥rom  fcriptureinjfances.  There  are  many 
 examples  recorded  in  fcriprure,  which  plainly  evidence, 
 that  God  will  abundantly  pardon,  I  fiiall  produce  fome. 
 of  them  under  thefe  following  heads. 
 
 1.  God  has  pardoned  very  many  fins.  Our  Lord,  in 
 a  parable,  declares  that  God  will  as  readily  forgive 
 many  fins,  as  few  fins.  Luk.  vii.  41,42.  There  was  a 
 certain  creditor^  which  had  two  debtors  :  the  one  ow'd  five 
 hundred  pence^  and  the  other  fifty ^  and  when  they  had 
 nothing  to  pay,  he  frankly  forgave  them  both.  He  as 
 freely  forgave  him  that  ow'd  pve  hundred  pence,  as  him 
 that  ow*d  but  fifty  pence.  This  parable  our  Lord 
 fhews  to  be  verified  in  a  penitent  woman,  then  prefenr, 
 who  had  been  a  great  finner.  if.  47.  Her  fins  which 
 are  many,  are  forgiven.  Though  flie  had  been  guilty 
 of  a  miUltitude  of  fins,  yet  they  were  all  forgiven.  And 
 indeed,  all  adult  perfons  that  have  been  forgiven,  were 
 guilty  of  innumerable  fins.  What  the  Pfalmift  faid  of 
 himfelf,  every  upgrown  perfon  might  fay.  Mine  ini- 
 quities are  more  than  the  hairs  of  mine  head.  Pfal.  xl.  12. 
 Nay,  their  fins  are  beyond  any  human  computation. 
 FJal  xix.  12.  Who  can  miderjland  his  errors  ?  None 
 exa6lly  knows  the  number  of  them. 
 
 2.  God  has  pardoned  very  great  fins.  Such  fins  as 
 have  been  of  a  very  grofs  and  heinous  nature,  God 
 has  forgiven.  Murder  and  adultery,  are  exceeding 
 great  fins  ,*  and  yet  God  forgave  them  to  David.  2  Sam. 
 xii.  13.  And  '^2iih2iX\  faid  unto  DdVid^  The  Lord  hath  put 
 away  thy  fin.  Blafphemy  againfi:  Chrifb,  and  perfecu- 
 cjnn  of  ins  faints,  are  moll:  heinous  fins  ;  yet  Paul 
 obtained  pardoning  mercy  for  them,  (i  Titn.  i.  13.) 
 Fornication,  adultery,  thefr,  idolatry,  drunkennefs, 
 &c.   W  very  great  finsj  yet  fome  of  the  Corinthians 
 
 who 
 
and  fundry^  ENCOURAGE>rENTS  to  it.  42! 
 
 who  had  been  guilty  of  thefe  fins,  had  them  pardoned 
 to  them,  (i  Cor.  vi.  9,  10,  11.)  Many  more  inflances 
 there  are  in  fcripcure,  of  abominable  and  molt  fcanda- 
 lous  fins,  that  have  been  forgiven.  Sins  that  have  been 
 asfcariet,  and  as  criinforiy  have  been  wafiied  away.  The 
 mercy  of  God  has  been  magnified  on  the  chief  of  fin- 
 ners. 
 
 3.  God  has  forgiven  ^\ns  greatly  aggravated.  There 
 are  circumflances  oftentimes  accompanying  fins,  which 
 do  render  them  much  greater,  than  otherwife  they 
 would  have  been.  Now  fome  fins,  which  have  had 
 fuch  aggravating  circamflances  attended  them,  have 
 yet  been  forgiven.  One  infl:ance  of  this  nature  we 
 have  in  Daijid.  He  was  guilty  of  murder,  which  was 
 a  bloody  and  crying  fin  in  its  own  nature  :  and  this 
 horrible  fin  of  his  was  moft  amazingly  circumftanced. 
 The  perfon  he  murdered,  was  a  faithful  fubjedl  to  him, 
 one  of  a  valorous  and  publick  fpirir,  and  a  true  friend 
 to  the  intcreft  of  God's  people.  This  worthy  perfon 
 David  procured  the  death  of,  and  by  juft  conftru6lion 
 murdered,  in  cool  blood,  with  greateft  deliberation, 
 ufing  utmofi:  contrivance  to  accomplilh  it  :  and  when 
 he  had  compafled  his  death,  he  laid  it  on  the  holy  pro- 
 vidence of  God.  And  all  this  he  did  when  the  Lord 
 had  delivered  him  from  the  hand  gf  Saul,  and  fettled 
 him  upon  the  throne  of  Ifrael,  and  done  very  greac 
 things  for  him.  Thefe,  and  many  more,  dreadful  ag- 
 gravations attended  his  fin,  and  yet  God  forgave  it  to 
 him. --Another  inftance  we  have  in  Peter.  He  deni» 
 ed  the  Lord  Jefus  Chrid,  which  was  in  itfelf  a  moft  hei- 
 nous fin  :  but  it  was  alfo  exceedingly  aggravated.  He 
 committed  this  fin  after  Chrift  had  given  him  moft  fo- 
 lemn  warning  and  caution.  He  finned  againft  his  own 
 repeated  vows  and  proteftations,  chat  he  would  fooner 
 die,  than  deny  Chrift.  He  prefumptuowfly  ran  into 
 the  way  of  temptation,  with  much  carnal  confidence 
 in. his  own  ftrength.  He  denied  Chrift,  not  only  once, 
 but  twice,  yea,  thrice,  adding  thereunto  fwearing  and 
 curfing.  How  exceedingly  aggravated  was  this  fin  of 
 his  ?  Yet  God  gracioufly  pardoned  it.  4.  God 
 
42'2      Repentance,  ^its  Nature  and  Obligation, 
 
 4.  God  has  pardoned  fins  long  continued  in.  Som'ei 
 linners,  that  have  lived  many  years  in  a  courfe  of  fin- 
 ning againfl  God,  have  yet  found  God  merciful  to  them. 
 Though  they  have  refufed  to  hearken  to  God's  calls, 
 and  have  perfifted  in  their  iniquity,  notwithftanding 
 the  many  threatnings,  promifes,  invitations,  mercies, 
 and  judgments  of  God  ;  yet  the  Lord  has  forgiven 
 them.  When  they  have  gone  onfrowardly  in  the  v)ay 
 of  their  own  hearts,  yet  God  h2L$  feen  their  ways,  and  heal- 
 ed them.  (Ifai.  Ivii.  17,  18.)  An  infiance  of  this  na- 
 ture we  have  in  Manajfeh,  He  fhed  much  innocent 
 blood  ;  he  ufed  inchantments,  and  witchcraft,  and  dealt 
 with  familiar  fpirits  and  wizards  ,*  he  fet  up  idolatry  ; 
 and  perfifled  in  all  this  abominable  praftice,  refufing  to 
 hearken  to  the  Lord,  who  fpake  unto  him  :  and  yec 
 upon  his  humbling  himfelf  greatly  and  feeking  to  God, 
 the  Lord  was  intreated  of  him  ;  and  had  mercy  on  him. 
 'Z  Chron.  xxxiii^  12,  13.    ' 
 
 From  thefe  things  then  it  is  mofl  evident,  that  God 
 will  abundantly  -pardon.  And  in  the  contemplation  there- 
 of, what  caufe  have  we  to  adore  the  mercy  of  God, 
 and  cry  out  with  admiration  thereof,  as  in  Mic.  vii.  18. 
 fVho  is  a  God  like  unto  thee,  that  pardoneth  iniquity,  and 
 pqffeth  by  the  tranfgrejjlon  of  the  remnant  (f  his  heritage  ? 
 Be  retaineth  not  his  anger  for  e'ver,  becaufe  he  delightetb 
 in  mercy.-"-Thi:is  for  the  third  enquiry. 
 
 Queft.    4.   fFhy  will  God  abundanfly  pardon  ? 
 
 Jnjw.  I.  To  glorify  tis  tnercy,  God  has  an  eye  to 
 his  own  glory,  in  all  his  works,  of  creation,  providence,' 
 and  redemption.  Yea,  this'is  his  la  ft  and  chief  tm. 
 in  all  his  dealin^gs  therefore  with  his  creatures,  he  prin- 
 cipally propounds  to  himfelf,  the' glory  of  himfelf.  And 
 this  is  what  he  does  m' abundantly  pardoning  the  finful 
 children  of  men.  He  has  'indeed  Herein  a  regard  to 
 the  finner's  blelTednefs  :  'iiuc  his  chief  regard  is  to  his 
 
 In  v:hom  ci'i?  Imvs  red'ewmicin  tbrcugb  'Ms  blopd.  the  for  give- 
 
and  fundry  Encouragements  to  it,  423 
 
 ntfs  of  Jins,  according  to  iJt^  riches  of  his  grace.  The 
 grace  or  mercy  of  God  is  greatly  glorified,  by  his  abun- 
 dantly pardoning  of  finners. 
 
 I.  God  him f elf  does  hereby  glorify  his  own  mercy.  God 
 then  glorifies  himfelf,  when  he  (hews  forth,  or  gives 
 an  iliuflrious  difplay  of,  any  of  his  glorious  excellencies. 
 Glory  is  the  manifeftation  of  excellency.  And  there- 
 fore when  God  caufes  any  of  his  divine  excellencies 
 to  ihine  forth,  he  glorifies  them.  And  the  more  brighc 
 and  full  the  manifeftation  of  them  is,  the  more  they 
 are  glorified.  Thus  with  refpedl  to  the  mercy  of  God, 
 his  pardoning  of  fin  is  a  glorious  manifeftation  of  that 
 perfetlion.  And  his  abundantly  pardoning  of  fin,  is  an 
 abundant  manifeftation  of  his  mercy.  So  that  in  for- 
 giving many,  and  great,  and  aggravated  fins,  God 
 does  exceedingly  glorify  his  mercy>  or  make  the  glo- 
 ry of  it  to  appear  wonderfully.  As  God  glorifies  his 
 juftice  by  punilliing  finners,  efpecially  with  great  and 
 remarkable  puniftiments  ,*  fo  he  glorifies  his  mercy  by 
 pardoning  fin,  efpecially  great  and  heinous  fins. 
 
 2.'  Pardoned  finners  oie  hereby  brought  to  glorify  the 
 mercy  of  God.  The  creatures  glorifying  God,  is  their 
 fijitably  owning  and  acknowledging  the  glorious  excel- 
 lencies of  God  manifefted  to  them.  When  they  take 
 notice  thereof,  with  thanksgiving,  admiration,  and 
 praife,  ^c.  they  do  then  glorify  God.  Thus  when 
 the  mercy  of  God  is  adored,  admired,  loved,  and  de- 
 lighted in,  it  is  then  glorified  by  creatures.  And  fo  ic 
 is  by  all  pardoned  ones,  efpecially  by  thofe  who  are  abun- 
 dantly pardoned.  Thus  did  the  apoftle  Paul  admire 
 and  praife  the  abundant  mercy  of  God  towards  him, 
 who  had  been  one  of  the  chief  of  finners.  i  Tim.  i. 
 13,  17.  I  was  a  blafphemery  and  a  perfecutor^  and  injuri- 
 ous ;  but  1  obtained  mercy. --'Now  unto  the  King  eternal^ 
 immortal^  inuifible,  the  only  wife  God,  be  honour  and  glory, 
 forever  and  ever.  Amen.  Such  abundant  mercy  fiiewn 
 to  fuch  ^reac  tranfgrefiTors,  will  draw  forth  their  high- 
 eft  praifes  of  mercy,  both  in  this  world,  and  that  which 
 is  to  eotne.  As  they  will  be  the  eternal  monuments 
 E  e  4  of 
 
4H      Repentance,  z7j  Nature  and  Obligation, 
 
 of  mercy,  in  whom  the  glory  of  it  will  be  manifeded  ; 
 fo  they  will  be  eternally  a6live  inftruments  of  magnify- 
 ing the  fame,  proclaiming  the  glory  thereof.  For  ever 
 will  they  blefs  and  praife  God,  as  a  God  merciful,  and 
 
 gracious,  pardoning  iniquity,  tranfgrefTion  and  fin. 
 
 Now,  becaufe  God  will  have  his  mercy  thus  to  be  mag- 
 nified, therefore  does  he  abundantly  pardon.  God  is 
 rich  in  mercy  to  us,  that  he  might  fhew  forth  the  exceeding 
 riches  of  his  grace,  (Eph.  ii.  4,  7.)  and  chat  we  mighc 
 fhew  forth  the  praifes  thereof. 
 
 Jnfw,  2.  God  will  abundantly  pardon,  in  order  t$ 
 glorify  his  Chrifl,  The  heart  of  God  is  fet  upon  glori- 
 fying his  Son  Jefus  Chrifl,  He  will  have  him  to  be  hon- 
 oured, even  as  he  himfef  is  honoured,  Joh.  v,  23.  Now 
 one  way  whereby  Jefus  Chrifl  is  glorified,  is  that  of 
 God's  abundantly  pardoning  of  finners.     For, 
 
 1.  Thereby  God  himfef  does  exceedingly  glorify  Je- 
 fus Chrifl.  We  are  to  remember,  that  Jefus  Chrifl:  died 
 for  fin,  gave  himfelf  a  facrifice  for  fin,  [o  make  arone- 
 ment  for  it,  and  to  procure  the  pardon  of  it.  And  we 
 are  alfo  to  remember,  that  God  never  forgives  fin,  but 
 with  refpeiSl  to  the  facrifice  of  Chrifl,  and  for  tne  fake 
 thereof.  Eph.  iv.  32.  God  for  Chrifl' s  Jake  hath  forgiven 
 you.  Ail  pardon  of  fin  is  granted  on  the  account  of 
 Jefus  Chrid.  Now,  when  God  does  for  Chrill's  fake 
 abundantly  pardon,  be  does  therein  and  thereby  declare, 
 that  he  is  abundantly  well pleafed  in  Jefus  Chrifl,  and 
 that  his  blood  is  abundantly  fufficient  to  cleanfe  from 
 all  fin.  Now  this  is  a  glorifying  of  Jefus  Chrifl.  God 
 does  flierein  teflify  unto  the  glorious  excellency  of 
 Chrifl*s  perfon,  and  the  infinife  vertue  and  merit  of 
 his  blood,  filed  for  the  remilTion  of  fin. 
 
 2.  Thereby  ftardoned  fmvcrs  are  brought  to  glorify 
 Jefiis  Chrifi.  It  is  Jefus  Chrifi-,  that  has  merited  for- 
 giverefs  ;  and  it  is  for  his  f ike  alone,  that  forgivenefs 
 js  beflowed  on  any.  Thofe  therefore  that  are  made 
 the  fubjedls  of  pardoning  mercy,  wiil  glorify  and  praife 
 Jrfus  Ciirifi:  for  this  purchafed  mercy.  And  the  more 
 ubundanily  they  have  httn  pardoned,  the  roore  abun- 
 dantly 
 
and  fundry  Encouragements  to  it.         425 
 
 dantly  will  they  biefs  and  praife  Jefus  Chrift,  who  has 
 obtained  fuch  abundant  mercy  for  then).  To  whomtnucb 
 is  forgiven,  they  will  love  much,  and  be  much  in  praifes 
 to  Chrift.  Upon  this  account,  we  find  the  redeemed 
 abfcribing  praifes  to  Jefus  Chrift,  the  redeemer  from 
 fin.  Rev.  i.  5,  6.  To  him  that  loved  us,  and  wafhed  us 
 from  our  fins  in  his  own  bloody—to  him  be  glory  and  domi* 
 nion  for  ever  and  ever.  Amen.  So  again,  chap.  v.  9. 
 Thou  art  worthy  to  take  the  book  and  to  9fen  the  feals  there- 
 of ;  for  thou  waft  Jlain,  and  haft  redeemed  us  to  God  by  thy 
 blood.— Thus  do  they,  and  will  they  for  ever,  glorify. 
 Jefus  Chrift  their  Saviour.-.-So  much  for  the  firft 
 Fropoficion. 
 
 Prop.  2.  Ic  is  a  great  encouragement  unto  finners  to 
 repent  and  return  to  God,  in  that  he  will  thus  abundantly 
 pardon.  This  abundant  mercy  cf  God,  carries  in  ic 
 moft  abundant  encouragement  to  finners,  to  forfake  their 
 fins,  and  to  return  unto  the  Lord.  For,  this  anfwerg 
 all  the  objeftions  that  can  be  made  by  finners,  who 
 arc  deeply  fenfible  of  their  guilt,  and  apt  hereupon  to 
 doubt  of  finding  mercy  with  God.  They  are  prone 
 to  think,  that  their  fins  have  been  fo  many,  fo  great, 
 fo  long  continued  in,  that  God  will  not,  cannot,  forgive 
 them.  But  this  truth  before  us  ferves  to  remove  fuch 
 a  difcouraging  thought.  God  w'lW  moH  abundantly  par" 
 don,  even,  beyond  our  conceptions  ;  as  may  be  fhewn 
 under  the  following  verfe.  If  fin  has  abounded,  the 
 grace  of  Cod  does  much  more  abound,  and  will  do  fo,  to 
 ail  that  repent  of  their  fins,  and  turn  to  him. 
 
 Two  things  may  here  be  further  mentioned,  concern- 
 ing the  way  and   manner,  in  which  God  will  abundantly' 
 pardon.     Both  of  which  will  afford  great  encouragement. 
 10  finners  to  repent. 
 
 I.  God  will  thus  pardon  moft  freely.  He  will  abun- 
 dantly pardon,  and  that  moft  freely  too.  He  will  abun- 
 dantly pardon,  without  demanding  the  leaft  fatisfa61ion 
 from  us,  for  all  the  injury  that  we  have  done  unto 
 him  by  our  fins.  He  has  appointed  his  Son  Jefus  Chrift, 
 
 to 
 
^a(5      REf^NTANCE,  jVx  Nature  :^^i  Obligation, 
 
 toigivfe  bkn-foisfeQron  for  fin,  in  our  room  :  and  that 
 for  chis  very  end,  that  w&  might  be  freed  from  all  ob- 
 ligation to  make  fatisfadiion  for  fin,  and  fo  might  be 
 jnoft  freely  pardoned.  God  then  looks  for  no  merit 
 in  us ;  but  will  freely,  of  his  own  grace,  forgive  our 
 fins,  fbough  they  be  very  many,  and  very  great.  This 
 is  what  our  Lord  Jefus  Chrift  has  afiured  us  of,  in 
 two  Parables,  The  firfl  is  ih^t,  Mattb.  xviii.  24,  27. 
 One  v>as  brought  to  him^  which  ought  him  ten  tboufand  ta- 
 lents i-'-TakntSy  denote  the  greatnefs  of  fins  ,*  ten  thou- 
 fand,\  denotes  the  multitude  of 'fins  :---and  yet  th^  Lofd 
 pf  that  fervant,  had  compajjion  on  him,  and  forgave  him 
 the  v^(t  debt.  The  other  Parable,  is  that,  LuL  vii.  41, 
 42.  There  was  a  certain  creditor,  who  had  two  debtors  : 
 ibe  one  ought  Jive  hundred  pence,  and  the  other  fifty.  And 
 ^hen  they  had  nothing  to  pay,  he  frankly  forgave  them 
 ■hoth.  He  as  freely  forgave  him  that  owed  mofl,  as 
 •him  that  owed  leafi  :  which  fiiews,  that  God  will  as 
 freely  pardon  the  greatefi  finners,  as  the  lead.  He  will 
 no  more  exa6t  fatisfadlion  from  the  one,  than  from 
 -the-otber.  God  forgives  iin  mofl:  freely,  without  re- 
 •fpe6t  to  aqy  worthinefs  in  the  creature  moving  him 
 thereto.  He  is  gracious,  hecaufe  he  will  be  gracious. 
 •And  therefore,  he  can  forgive  great  fins,  as  well  as 
 fmall  ;  many,  as  well  as  fe«r.  The  fame  grace,  that 
 inclines  him  to  pardon  at  all,  inclines  him  to  pardon 
 abundantly ,  and  to  pardon  mofl:  freely,  of  his  own  good 
 ■pleafure,  without  any  thing  in  the  finner  to  move  him 
 thereunto. 
 
 2.  God  will  thus  pardon  mofl:  readily.  He  will 
 abundantly,  pardon,  and  that  mofl  readily  too.  He  will 
 forgive  the  greatefl:  finners,  without  the  leafl:  relu£t- 
 anqy,  or  backwardnefs.  This  readioefs  of  God  to 
 forgive,  is  once  and  again  exprefly  aifirmed.  Neh.  ix.  17. 
 Thou  art  a  God  ready  to  pardon.  Pfal.  Ixxxvi.  5.  ThoUy 
 Lord,  art  good,  and  ready  to  forgive.  He  is  indeed  more 
 filling  to  forgive,  than  finners  are  to  be  forgiven  ;  more 
 ready  to  grant  a  pardon,  than  finners  are  to  accept  of 
 a  pardon.    Hence  ic  is,  thac  God  follows,  even,  obfli- 
 
 nate 
 
'  -^hd  fundry  Encouragements  fo  ft.        427 
 
 Date  finfters,  with  his  calls  to  come  to  him  for  mercy. 
 Ronu  X.  21.  All  the  day  long  I  have  fir  etched  forth  my 
 hands  unto  a  dijobedient  and  gainfaying  people.  Hence 
 alfoit  is,  that  God  condefcends  to  bejeech  finners  te  be 
 reconciled  to  him.  2  Cor.  v.  20.  There  is  then  an  incon- 
 ceivable propenficy  in  God  to  forgive  finners,  and 
 receive  them  into  his  favour,  though  their  fins  have 
 abounded.  And  how  great  an  encouragement  is  this 
 unto  Cnners  to  repent,  and  return  to  God  ! 
 
 Application. 
 
 Use  I.  Of  Caution  :  Let  us  take  heed,  that  ^e  ih 
 not  make  an  illufe  of  this  truth,  that  God  w\\\  abundantly 
 pardon.  This  is  no  needlefs  caution  :  for  we  are  very 
 apt  to  make  an  ill  ufe  of  all  the  do6trines  of  grace, 
 efpecially  this,  of  God's  being  one  that  will  abundantly 
 pardon.  The  corrupt  hearts  of  men,  are  very  ready  to 
 pervert  this,  to  a  quite  contrary  ufe,  than  what  it  is  de- 
 figned  for.  This  abundant  mercy  of  God  revealed  to 
 us,  is  intended  as  an  encouragement  to  finners  to  for- 
 fake  their  fins ;  but  men  are  apt  to  make  ic  an  encou- 
 ragement to  continue  In  fin.  Inflead  of  ufing  it  as  a 
 means  to  prevent  defpair,  they  make  ufe  of  it  as  an 
 occafion  for  cherifiiing  prefumption.  Becaufe  God  will 
 abundantly  pardon,  therefore  they  negledl  repentance 
 for  pafl  fins,  and  more  freely  venture  upon  the  com- 
 mifiion  of  further  fins.  This  is  a  mofi:  vile  and  no- 
 torious abufe  of  the  abundant  mercy  of  God.  Rom. 
 vi.  I.  What  [hall  ^we  fay  then  ?  Shall  we  continue  in  fin, 
 that  grace  may  abound  1  God  forbid.  I'his  is  an  expreffion 
 fliewing  the  apofile's  detefiation  of  it,  and  great  in- 
 dignation at  the  very  mentioning  of  it.  And  in  truth, 
 every  gracious  foul  will  tremble  at  the  thought,  of 
 being  emboldned  to  fin,  from  the  abundance  of  God's 
 pardoning  mercy.  This  is  to  make  the  glorious  attri- 
 bute of  rk:h  grace,  fubfervient  to  our  bafe  iufis.  O 
 beware  of  being  guilty  of  fuch  horrid  iniquity,  which 
 endangers  our  being  excluded  from  aa  incerefl  in  the 
 
 pardoning 
 
42?      R£FENTANC£,  its  Natuhe  and  Obligatiqn, 
 
 pardoning  mercy  of  God.  For  it  is  very  rare,  that 
 luch  wilful  defpifers  and  abufers  of  God's  mercy,  do 
 obtain  forgivenefs.  They  are  not  likely  to  prove  vef- 
 fels  of  mercy,  but  veffels  of  wrath,  who  are  treafuring 
 up  to  themfelves  wrath^  ogainjl  the  day  of  wmtb,  Rom. 
 iv.  5- 
 
 Use  2.  Of  Exhortation:  Let  fmners  then  take  c«- 
 couragement  10  repent  and  turn  to  God^  from  this  confi* 
 deration,  that  he  will  abundantly  pardon.  God  here  pro- 
 pofes  this  as  an  encouragement ;  and  you  may,  yea, 
 ought  to,  improve  it  as  an  encouragemenr,  to  returning 
 unto  God.  *Tis  true,  fecure  finners  may  be  apt  to  en- 
 courage themfelves  in  their  finful  courfcs,  from  hear- 
 ing this  do6lrine  of  God's  abundant  pardoning  mercy. 
 Yet,  how  ill  ufe  foever  they  may  make  hereof,  poor 
 €onmnced  and  awakened  finners  are  to  be  told,  that  God 
 imll  abundantly  pardon  them,  upon  their  returning  to 
 him.  Thofe  that  have  their  eyes  opened,  to  fee  their 
 repeated,  multiplied,  and  aggravated  tranfgreflions 
 againft  an  infinite  God,  cannot  prefently  and  eadly  be- 
 lieve, that  God  will  pardon  them.  'Ihey  are  more 
 inclined  to  defpair,  and  caft  off  all  hope  of  mercy,  as 
 if  their  fins  were  greater  than  could  be  forgiven.  If 
 this  be  the  cafe  of  any  prefent,  to  you  is  this  word  of 
 falvation  fent,  'Return  unto  the  Lord,  for  he  will  abun- 
 dantly pardon.  Though  there  be  abundance  of  fin  witli 
 you,  yet  there  is  abundance,  yea,  a  greater  abundance, 
 of  mercy  with  God.  Your  fins,  are  the  fins  of  a 
 man  ;  but  his  mercies,  are  the  mercies  of  an  infinite 
 God.  Be  not  then  difcouraged,  but  take  heart,  and 
 &yijc  and  go  to  God  our  Saviour,  for  he  calleth  you. 
 Only  return  to  him  in  tlie  right  way,  in  the  way  of 
 repentance  and  fahb  unfeigned.  Return  to  him  (as  was 
 ffnmeriv  faid)  with  free  and  full  confefiion  of  your 
 fmr,,  wirh  weeping  and  mourning  for  ycur  fins,  witU 
 judging  and  condemning  yourfelves  for  them,  with 
 tumble  and  earned  believing  fupplications  for  pardon 
 of  ihem  for  Chrift's  fake  alone,  and  with  firm  abiding, 
 
 rcfoluiions. 
 
and  fundry  Encouragements  to  it.         429 
 
 refolutions,  in  the  (Irength  of  Chrift,  to  forfake  them, 
 and  to  .lead  new  lives.  Thus  do,  and  the  Lord  will 
 have  mercy  upon  you,  and  our  God  will  abundantly  pardon 
 you. 
 
 Use  3.  Of  Exhortation  to  thofe  whom  God  bos 
 abundantly  pardoned  ;  and  the  exhortation  may  be  ia 
 feveral  words. 
 
 I.  Blefs  Godf  for  his  abundant  mercy.    Pardon  of  fin, 
 and  abundant  pardon  of  fin  efpecially,  is  an  exceeding 
 great  bleflTing,  and  calls  for  a  heart  enlarged  in  praifing 
 God.     Holy  David  had  been  guilty  of  very  great  fins, 
 and  had  obtained  the  pardon  of  them  all  ;  and  for  this, 
 he  engages  hk  whole  foul  in  blefling  and  praifing  God. 
 Pfal.  ciii.  I,  2,  3.  Blefs  the  Lord,  O  my  foul,  and  all  that 
 is  within  me^  blefs  his  holy  name.     Blefs  the  Lord,  0  iny 
 foul,    and  forget  not  all  his  benefits  :    who  forgiveth  all 
 thine  iniquities.     Thfs  he  firft  blefi^es  God  for,  as  being 
 the  principal  and  leading  bentfir.    Thus  alfo  the  apofile 
 Paul',  the  grace  of  God  was  exceeding  abundant  towards 
 him.     For  though  he  had  been  a  blafphemer,  a  perfe- 
 cufor  and  injurious,  and  among  the  chief  of  finners,  yet 
 he  obtained  mercy  ;   and  hereupon  he  breaks  forth  into 
 ihe  high  praifes   of  God,    i   Tim,  \.  17.    Now  unto  the 
 King  eternal,  immortal,  invifible,  the  only  wife  God,  be  ho- 
 nour  and  glory  for  ever  and  ever.  Amen.     Thev  chat  have 
 experienced  fuch  great  mercy,  lliould  fing  aloud  of  the 
 mercy  of  God.     Abundant  pardon,  calls  for  abundant 
 praifes.      O  then  adore,  admire,  excol,  and  magnify  the 
 mercy  of  God,  which  has  difplayed  itfelf,  in  the  forgiv- 
 ing your  manifold  and  great  fins.     When  youcum.e  tij 
 heaven,  you  will  more  clearly   fee  the  muhicude  and 
 greamefs  of  your  fins,  and  the  abundant  mercy  of  God 
 in  pardoning  them  :  and  how  then  will  you  fii^ut  forth 
 the  divine  praifes  !  O  begin  this  work  now  ;  and  par- 
 ticularly, when    at  the  Lord^s  Table,   let  this  work  of 
 praife  be   attended. 
 
 2.    Love  God,  for  his  abundant  mercv.      Pardon  of 
 fin  proceeds  from  God,  as  a  reconciled  Father.     Grei: 
 
 pardon 
 
43^      REPfeNTANC£>  iu  Nature  and  Obligation, 
 
 pardon  is  a  fruit  of  great  love.  And  to  whom  God 
 manifefts  fuch  great  love,  from  them  he  expedts  a  re- 
 turn of  great  love.  A  God  that  abundantly  pardons^ 
 deferves  to  be  abundantly  beloved.  Thus,  that  peni- 
 tent woman,  who  had  many  and  great  fins  forgiven  her, 
 fbe  loved  much,  Luk.  viio  47.  Let  all  God's  pardoned 
 ones  then  grow  in  their  love  to  God,  whofe  mercy  to- 
 wards them  has  abounded.  All  have  been  guilty  of 
 jr>numerable  fins,  and  fo  God  has  multiplied  to  pardon 
 them  ;  and  for  this,  their  love  to  God  ihould  abound. 
 O!  think  of  the  infinite  roajefty,  glory,  and  greatnefs 
 of  that  God,  whom  you  have  finned  againft.  Think 
 of  the  vafl:  multitude  and  heinoufnefs  of  your  fins. 
 Think  of  the  facrifice,  which  God  has  provided,  to 
 pui-chafe  this  pardon  for  you,  even,  Jefus  Chrift  his 
 Son  crucified  for  you.  Think  of  the  fovereignly  free 
 grace  of  God^  which  applied  this  purchafed  pardoq 
 iinto  yqu.  O  think  of  thefe  things,  and  then  confi- 
 der,  whether  you  can  ever  love  God  enough.  Lee 
 thefe  thoughts  draw  out  your  love  to  God,  at  the  Lord's 
 table  (the  next  Lord*s-day,)  where  you  are  called  to 
 take  notice  of  his  abundant  mercy  to  you  in  Chrift 
 Jefus. 
 
 3.  Fear  God,  for  his  abundant  mercy.  A  filial  fear 
 of  God,  is  a  genuine  fruit  of  forgivnefs  of  fin.  P/a/. 
 cxxx.  3.  There  is  forgivenefs  mth  thee,  that  thou  mayejt 
 he  feared.  Forgivenefs  of  fin  looks,  not  only  at  our 
 good,  but  alfo  at  God's  glory;  And  a  right  underftandr 
 ing  of  forgivenefs,  will  not  fuiFer  carnal  fecurity  and 
 prefumptuous  boldnefs  ;  but  will  leave  upon  the  heart 
 an  holy  awe  and  dread  of  God.  Yea,  the  very  afiu- 
 ranee  of  pardon^  will  increafe  an  holy  vigilancy  and 
 godlv  fear  in  the  foul.  See  then  that  you  fear  this  God, 
 who  has  been  to  you  a  fin-pardoning  God. — Fear  to  of- 
 fend him  any  more  by  your  fins.  Be  watchful  againft 
 all  fin,  that  you  may  hot  diflionourand  difpleafe  fo  gra- 
 cious and  merciful  a  God. — Again, /?^r  God,  i.  e.  "WOV' 
 [hip  and  ferve  him.  Sometimes  fear  is  put  for  all  that 
 v/orfiiip  and  refpe6t  which  is  due  to  God.     And  thus 
 
 the 
 
and  fundry  Encouragements  to  it.  431 
 
 the  pardoning  mercy  of  God  engages  us  to  ferve  and 
 honour  God.  Pardon  is  the  loofing  our  bonds y  the  tak- 
 ing off  the  chains  of  guile,  in  which  we  were  held,  and 
 bound  over  to  puniflimenr.  Now  for  this,  God  is  to  be 
 ferved,  and  our  hearts  are  to  be  enlarged  in  the  ways 
 of  obedience  to  him.  Pfal.  cxvi.  16.  O  Lord,  truly  I  am 
 thyfervanty  lam  thy  fervant ;  thou  baft  loofed  my  bonds,-" 
 Thus  let  us  "jjalk  worthy  of  the  Lord  unto  all  pleafing, 
 as  becomes  thofe  who  have  had  abundant  for given^s 
 granted  to  us.  And  if  the  thought  of  God's  having 
 abundantly  pardoned  us,  does  excite  us  unto  an  holy 
 care  of  obeying  and  pleafing  God,  it  will  be  a  moft 
 comforting  evidence,  that  God  has  really  been  merci- 
 ful to  our  unrighteoufnefles,  and  that  he  will  remember 
 our  fins  and  our  iniquities  no  more.--If  God's  pardon- 
 ing mercy  makes  him  and  his  fervice  amiable  to  you, 
 it  may  then  be  fafely  faid  to  you,  Be  of  good  cheer,  your 
 fins  are  forgiven  you. 
 
 nnn 
 
 Disc. 
 
%-'i^^^-^^iE^'^^^M:'^'ifi^-^:  -^r 
 
 T\it  infinite  Difparity  htXwttn  Gov>   and 
 Men,  in  refpecft  o{  pardoning  Mercy. 
 
 Discourse"    X, 
 
 I  S  A  I.    LV.   8,  9. 
 
 F<?r  my  Thoughts  are  not  your  Thoughts^ 
 neither  are  your  Ways  my  TVays^  faith 
 the  Lord,  For  as  the  Heavens  are  higher 
 than  the  Earthy  fo  are  7ny  TV  ays  higher 
 than  your  IVays^  and  my  Thoughts  than 
 your  Thoughts, 
 
 ^D^so§eN  the  foregoing  verfe,  God  had  prorrlifdd,  that 
 ^  I  ^i  he  would  abundantly  pardon  repenting  and 
 &&S^  returning  fmners.  In  thele  verfes,  God  re- 
 «•  <»'  moves  a  doubt  concerning  this,  which  might 
 arifc  in  the  minds  of  dejeded  finners.  They  might  be 
 ready  to  queftion,  whether  God  would  abundantly  par- 
 don, becaufe  they  find  thcmfelves,  and  other  men,  fo 
 backward  to  forgive  ;  efpecially,  if  very  often  and  greatly 
 injured  and  offended.  They  are  apt  to  meafure  God  by 
 themfelves,  and  to  judge  of  him  according  to  what  is 
 ufual  amongft  men.  Now  this  fcruple  God  removes 
 two  ways,  v/z. 
 
 I.  B/ 
 
The ififffiUeX)i^VARnY  between  GOD ^;?^ Men,  Wr.  433 
 
 1.  By  oppofing  Z?/j  thoughts  and  way%  to  ihofe  of 
 men.  —  My  thoughts  are  not  your  thoughts^  neither  are  your 
 ways  my  'ivays^  Jaith  the  Lord.  God's  thoughts  and  ways 
 of  fhewing  mercy,  and  pardoning,  are  not  hke  to  ours. 
 There  is  a  wide  difference  between  God  and  men,  in  the 
 matter  of  forgiving  •,  as   hereafter  to  be  fhewn. 
 
 2.  By  declaring  the  tranfiendency  o^  Wis  thoughts  and 
 ways  above  thofe  of  men.  For  as  the  heavens  are  higher 
 than  the  earthy  fo  are  my  ways  higher  than  your  ways^  and 
 my  thoughts  than  your  thoughts.  The  diltance  betweea 
 heaven  and  earth,  the  height  of  one  above  the  other, 
 doe^  not  parallel  the  diftance  that  is  betwixt  the  mercies 
 of  God  and  thofe  of  men.  His  mercy  is  incomprehen- 
 fibly  his;her  than  theirs.  Theirs  is  finite,  but  his  is  infi- 
 nite. One  man  may  far  exceed  others  in  point  of  a  for- 
 pving  fpirir  ;  but  God  herein  inconceivably  exceeds  the 
 mod  merciful  man. 
 
 DocT.  GOD*s  thoughts  and  ways  of  pardoning,  are  not 
 like  unto  men's,  but  do  exceedingly  tranfcend  and  furpafs 
 them. — There  is  an  infinite  difproportion  between  God 
 and  men,  in  this  rcfpeifl.  This  do(5lrine  may  be  illuflratcd 
 by  comparing  God^s  way  of  pardoning,  with  that  of 
 w^»,  and  obfervingthe  vaft  difference  and  inequality  there 
 is  between  them. 
 
 I.  Men  are  very  backward  to  forgive  :  but  God  is  not 
 fo.  This  is  a  duty  very  contrary  to  corrupt  nature,  and 
 which  men  are  with  much  difficulty  brought  to  the  prac- 
 tice of.  Men  are  hard  to  be  intreated,  and  do  not  ufuaN 
 ly  forgive  without  much  begging  and  wairinw  upon. 
 But  it  is  not  thus  with  God.  He  is  mofl  ready  to  for^ 
 give.  Pfal.  ixxxvi.  5.  God  has  a  pardon  always  at  hand, 
 prepared  for  us,  when  we  feek  to  him  for  it.  He  delights 
 in  mercy,  Mic.  vii,  18.  And  what  he  delights  in,  he 
 will  do  with  all  forwardnefs  and  chearfulnefs.  '  ('is  a 
 plcafurc  to  him,  to  fhcw  mercy.  He  takes  more  plea- 
 lure  in  pardoning  fm  to  the  penitent,  than  ever  we  did 
 in  the  commiCion  of  fm. 
 
 F  f  2.  Men 
 
434    ^-i^^  fflfinife  DisIParity  between  GOD  a;id  Men, 
 
 2.  Men  ^re  {otntiimQS'implacai?l€  :  but  God  is  not  fo, 
 Men  are  many  times  inexorable,  though  there  be  ever 
 fo  much  iubmiftion.  No  arguments  or  in  treaties  will 
 prevail  vvith  them  to  forgive,  efpecially,  if  they  have  been 
 greatly  provoked,  and  frequently  injured.  But  now  as 
 for  God,  he  is  not  implacable.  He  is  one  cafy  to  be 
 intreated.  He  will  not  retain  his  anger  for  ever.  (PfaL 
 cm.  9.)  Though  Tinners  have  frequently  and  heinoufly 
 finned  againfl  him^  yet  upon  their  humble  application 
 to  him,  he  will  turn  away  his  anger  from  them,  and  be 
 reconciled  to  them.  Jer.  iii.  i.  Thouhafl  played  the  harlot 
 with  ntany  lovers  :  yet  return  again  unto  me^  faith  the  Lord, 
 Though  they  had  multiplied  their  fpirirual  adulteries,  yet 
 upon  their  returning  to  him,  he  would  receive  them. 
 Yea,  fo  far  is  God  from  being  of  an  implacable  fpirit,  as 
 that  his  compafTions  put  a  ftop,  to  the  breakings  forth 
 of  his  holy  Indignation,  when  finners  feem  ripe  for  ruin. 
 Hof,  xi.  7,  8,  9.  My  people  are  bent  to  hackjliding  from 
 me  :  though  they  called  htm  to  the  mofl  high,  none  at  all 
 would  exalt  him.  How  fhall  1  give  thee  up,  Ephraim  ? 
 How  pall  I  deliver  thee.,  Ifrael  ?  Hoiv  [hall  I  make  thee  as 
 Admah  ?  How  fhall  I  fet  thee  as  Zeboim  P  Mine  heart 
 is  turned  within  me^  r}7y  repentings  ore  kindled  together.  I 
 will  not  execute  the  fiercenefs  of  mine  anger,  I  will  not  re- 
 turn to  dejiroy  Ephraim  -,  for  I  am  God,  and  not  man.  God 
 fpeaks  of  himfelf,  as  if  there  were  a  confiid  between  his 
 juft  rcfentments  and  his  gracious  compafTions  j  and  that 
 his  com>pa(Iions  prevailed. 
 
 3.  Men,  after  confejfton  of  wrong,  will  take  time  to 
 confider^  whether  they  [hall  forgive  the  wrong  :  but  God 
 does  not  fo.  Sometimes  men,  though  they  are  not  im- 
 placable, yet  will  for  fome  while  deliberately  think, 
 whether  they  had  bed  forgive,  or  not.  They  cannot  be 
 brought  to  do  it  prefently*  but  will  firft  weigh  the  matter 
 in  their  own  mind. — But  it  is  not  thus  with  God.  He 
 ufes  no  deliberation  in  this  cafe.  No  fooner  does  the 
 finner  confefs  his  fin,  and  feek  the  pardon  of  it,  but  God 
 grants  him  a  pardon.  He  comes  inftantly  to  a  determi- 
 nation 
 
ifj  refpe^  of  pardoning  Mercy.  ^^^ 
 
 nation  in  his  own  mind.  When  he  faw  the  Prodigal  a 
 great  way  off*,  upon  his  return  to  him,  he  ran  and  met 
 him,  and  fell  on  his  neck  {Luk.  xv.  20.)  No  fooner  had 
 David  faid,  /  have  finned  againft  the  Lord,  but  God  by 
 the  Prophet  laid  to  him,  The  Lord  hath  alfo  put  away  thy  • 
 fin.  2  -^.iim.  xii.  13.  No  fooner  does  the  finner  think  of 
 rcperring,  but  God  thinks  of  forgiving.  No  fooner  does 
 the  finner  heartily  fay,  I  repeHt,  but  God  fays,  I  forgive. 
 He  forthwith  grants  the  pardon,  though  he  may  not  im- 
 mediately feal  unto  the  finner  this  his  pardon.  He  is 
 inftantly  forgiven,  though  he  may  for  fome  time  be 
 without  the  comfortable  evidence  of  his  forgiventfs. 
 
 4.   Men   fometimes  demand  confiderable  reparation  for 
 wrongs  done  ;  elfe  they  will  not  forgive  :  but  God  does 
 not  fo.     Oftentimes  men  demand  fatisfadtion,  or  elfe  they 
 will  not  put  up  an  injury.     Humbly  to  own   the  injury, 
 and   to  afic  the  forgivencfs  of  if,  will  not  fuffice,  but  they 
 infifl  upon   fome   compenfation.     But  it  is  not  thus  with 
 God.     Though  we  have  wronged  him  ever  fo  much  by 
 our  fins,  he  will  forgive  us,  without  demanding  the  leaft 
 fatisfadion  from  us.     This  he  received  from  Chrifl:,  and 
 cXads  it  not  of  us.     W  we  do  but  humbly  and  penitently 
 acknowledge  our  fins,  and  intreat  the  pardon    of  them, 
 he  will   freely  forgive  them  to  u«5,  without  any  compen- 
 fation from  us.   Mic.   vi.  6,  7,  8.   Wherewith  fJjall  I  come 
 before  the  Lord,  and  bow  myfelf  before  the  high  God  ?  Shalt 
 I  come  before  htm  with  burnt  offerings^  with   calves  of  aii 
 year  old  ?  Wtll  the  Lord  be  pleafed  with  thoufands  of  ramSy 
 or  with  ten  thoufands  of  rivers  of  oil  ?  Shall  I  give  my 
 firjl  born  for    my   tranfgrefftcn,    the  fruit  of  my  body  for 
 the  fin  of  my  foul  ?  He  hath  jhewed  thee^  0  man,  what  is 
 good.     And  what  doth  the  Lord  require   of  thee,   but  to  d^ 
 ju/ily,  fo  love   ftjercy,  and  to  walk  humbly  with  thy    God  ? 
 This  is  all  God  cxpeds.     Not  fatisfa(fcion  for  pad  fins, 
 but   humble   and  dutiful  walking  with  God    for  the   fu- 
 ture.    Repent  of  former  (ins,  and  return  to  God  in  and 
 by  Chrifl,  and  he  will  freely  forgive  all  your  fins,  never 
 punifli  you  for  them. 
 
 F  f  2  5-.  ^^^" 
 
■  43 6    ^^  infinite  Disparity  hetiveen  GOD  and  Men, 
 
 5,  Men  fomctimes  forghe^  and  after  that,  wijh  they 
 bad  not  forgiven  :  but  Gad  does  not  Jo.  Men  many  times 
 repent  t)f  their  forgivenefs,  are  forry  for  what  they  have 
 done,  and  wifh  they  had  took  the  advantagf,  when  they 
 had  it  in  their  hands.  Efpecially  do  they  thus,  if  they 
 meet  with  fome  new  provocation.  Then  they  wifh,  they 
 had  not  pafied  by  the  former  provocation.  But  it  is  not 
 thus  with  God.  This  is  not  his  way.  When  he  grants 
 a  pardon,  he  never  repents  of  his  granting  of  it.  The 
 remifTion  of  fin,  is  a  gift  of  God,  without  repentance  in 
 him.  He  is  for  ever  well  pleafed,  in  all  his  ac^s  of  grace 
 and  mercy,  towards  Tinners.  Nay^  though  the  pardoned 
 fmner  fhould  again  greatly  offend  God,  yet  that  will  not 
 make  God  repent  of  his  former  forgiving  of  him.  In- 
 deed, we  read  in  a  Parable,  that  God  called  his  fervant^ 
 and  faid  to  him^  0  thou  wicked  fervant,  I  forgave  thee 
 all  that  debt^  becaufe  thou  defiredji  me.  Should  not  thou 
 aljo  have  had  compajfion  on  thy  fellow  fcrvant^  even  as  I 
 had  pity  on  thee  ?  And  the  Lord  was  wroth.,  and  delivered 
 him  to  the  tormentors^  tilt  he  fhould  pay  all  that  was  due 
 unto  him.  Matth.  xviii.  32,  33,  34.  But  it  is  no  part  of 
 Chrift's  intent  herein,  to  teach,  that  God  having  once 
 forgiven  fin,  will  revoke  the  pan-on,  and  punifh  after- 
 wards for  it.  But  the  full  fcope  of  that  Parable  is  to 
 fbew,  that  if  we  don'c  forgive  wrongs,  when  our  brother 
 repent?,  and  begs  pardon  at  our  hands,  we  may  not  ex- 
 pedl  that    God    will   pardon    u^ 
 
 6.  Men  fometimes  forgive  but  d'^fftmbUngly  :  whereas, 
 God  does  not  fo.  Many  times  men  fay,  they  forgive, 
 and  outwardly  carry  it  as  if  they  did,  when  really  they 
 do  not  To.  They  don't  forgive  from  their  hearts,  but 
 retain  ill  will  in  their  hearts.  Their  intereft,  their  repu- 
 tation, or  fome  other  confideration,  may  move  them  to 
 profefs  in  words,  that  they  do  forgive,  when  in  their 
 hearts  they  do  not  forgive.  The  refentment  of  the  in- 
 jury is  as  ftrong  as  ever,  and  the  difaffedion  as  great,  to 
 the  party  injuring,  as  ever. — But  it  is>i0t  thus  with  God. 
 When    God   forgives,  he  forgives  really  and  with   his 
 
 whole 
 
in  refpeSf  of  pardoning  Mercy]  437 
 
 whole  heart.  He  abhors  dilTimulation  in  men,  and  can- 
 not be  guilcy  of  ic  himfelf.  We  are  apt  to  think,  that 
 God  is  not  real  in  his  oIFcis  of  pardon  to  us  :  but  God 
 ever  is  real  and  hearty  therein.  And  as  he  is  hearty  in 
 the  ofer^  fo  he  is  in  the  grant  of  pardon.  From  his  heart 
 he  forgives,  not  retaining  the  lead  difafFedion  to  us  or 
 anger  againft  us,  for  our  former  fins.  He  is  now  no  more 
 difpleafed  at  us,  than  if  we  had  never  finned  againfi: 
 him.  He  is  ht-artily,  fully,  and  perfedly,  and  eternally 
 reconciled  unto  us. 
 
 Application. 
 
 Use  I.  Of  Caution  :  Let  us  take  heed,  that  we  do  not 
 ahuje  this  dodtrine  of  the  tranfcendency  of  God*s  par- 
 doning mercy.  As  oft  as  fuch  a  fubjedl  is  treated  upon, 
 fo  oft  there  is  need  to  renew  the  caution  againft  making 
 an  ill  ufe  of  it.  Thefe  fwcet  truths  are  what  fmners 
 are  very  apt  to  furfeit  upon,  and  turn  into  poifon  to 
 their  osvn  fouis.  They  may  be  ready  to  fay,  If  God*^ 
 mercy  be  thus  infinite,  and  {o  far  above  the  mercy  of 
 the  mod  merciful  men,  as  the  heavens  are  high  above  thi 
 earthy  then  I  may  venture  to  go  on  in  fin,  and  hope  to 
 find  mercy  after  all.  O  beware  of  drawing  fuch  a  con- 
 clufion  from  the  rich  mercy  of  God.— To  enforce  this 
 caution,  do  but  confider,  how  great  an  aggravation  of 
 fm  it  is,  and  how  great  a  -provocation  to  God^  thus  to 
 abufe  his  mercy  unto  a  pcrfifting  in  fin.  To  this  end, 
 confider,  how  lovely  God  appears,  in  this  revelation  of 
 himfelf  to  be  a  God  of  fuch  glorious  grace  and  mercy. 
 As  his  juftice  reprefents  him  moft  terrible  to  finners,  ib 
 his  mercy  reprefents  him  mofl  amiable  fo  finners.  What 
 can  be  more  rejoicing  and  ravifhing  to  finners,  than  i\\t 
 profped  of  God  as  a  Jtn  pardoning  God  ?  If  this  will  not 
 make  him  altogether  lovely  in  their  eyes,  what  can  ? 
 Now,  -to  make  this  lovely  appearance  of  God,  a  ground 
 for  hating  of  him,  is  moft  unaccountable  and  aflonifliing. 
 And  vet  this  is  what  finners  do,  when  they  take  occa- 
 F  f  3  fion, 
 
438    ^he  infinke  Disparity  between  GOD  and  Men, 
 
 Hon,  from  the  mercy  of  God,  to  be  yet  more  vile,  arid 
 go  on  in  ways  of  finning  againfl:  hiqi.  What  is  ir,  to 
 be  reiblvcd  to  fin  againft  God  ?  Is  it  not,  to  be  refolved 
 10  di/honour  \{\m  znd  to  rebel  2ig2Lm?i  him  ?  And  is  not 
 this  to  be  refolved  to  bate  God  I  But  what  an  aggrava- 
 tion of  fin  is  this  ?  And  how  provoking  muft  this  needs 
 be  to  God,  to  make  that  an  inducement  to  hate  him, 
 which  is  the  mod  powerful  inducement  to  love  him  ?  O, 
 the  defperate  wickednefs  of  man's  heart,  to  be  more 
 full  of  enmity  againft  God,  becaufe  he  appears  to  themi 
 full  of  mercy  and  grace  towards  us  1  Such  are  ungodly 
 men,  arrived  to  the  height  of  impiety,  who  thus  turn  the 
 grace  of  God  into  lafcivioujnefs,  (Jud.  ver.  4.)  And  they 
 may  juftly  fear,  whether  he  that  made  them,  will  have 
 any  mercy  upon  them.  And  if  you  mifsof  God*s  mercy, 
 you  muft  abide  under  his  wrath.  And  who  knows  the 
 .power  of  his  anger  ?  If  God's  thoughts  and  ways  are 
 above  ours,  in  refpe(5t  of  pardoning  mercy  ;  fo  are  they 
 likewife  in  refpedt  of  revenging  juftice.  His  thoughts  of 
 anger  and  his  ways  of  vengeance  tranjcend  ours,  as  much 
 as  his  thoughts  and  ways  of  mercy  do.  Who  may  ftand 
 before  him,  when  once  he  is  angry  P,  Let  us  take  heed  then, 
 that  we  don't  abu/e  his  mercy,  left  we  bring  on  ourjelves 
 fwift  dejlru^ion^  and  a  wrath  unto  the  uttermofi. 
 
 Use  2.  Of  Encouragement  to  [lnl^trs^  that  are  feeking 
 to  God  {ox  pardon,  in  the  way  of  gofpel  repentance  :  Ee 
 encouraged  to  expe^  mercy  from  God.  When  you  a  re- 
 thinking of  repenting  and  returning  to  God,  you  may 
 have  difcouragements  caft  in  your  way  :  you  may  be 
 tempted  to  think,  that  all  your  labour  will  be  to  no 
 purpofe  ;  that  your  fins  are  •  greater  than  will  be  for- 
 given, ISc  But  do  not  hearken  to  any  fuch  temptations  ; 
 do  not  give  place  to  the  Devil.  Hold,  and  execute,  your 
 refolutions  of  returning  to  God  ;  and  defpair  not  of  find- 
 ing mercy  with  God. — To  this  end,  confidtr  here  three 
 or  four  things. 
 
 I.  Confider,*  jc//  have  to  do  with  GOD,  and  not  with 
 man.     Had  you  to  deal  with  men,   you  might  fear,  that 
 
 your 
 
in  refpeSf  of  pardoning  Mercy.  43^ 
 
 your  repenting,  and  afking  forgivenefs,  might  prove  in 
 vain.     So  averfe  are  men  to  pardon,  fo  apt   to  be  im- 
 placable, fo  high  in  their  demands  of  fatisfadlion,  as  that 
 it  is  a  mofl:  difficult  thing   to  get  them  fully    reconciled 
 to  us.     Now,  becaufe  we  find  it  thus  to  be  with  men,  we 
 are  apt  to  think  it  is  thus    with   God   likewife  ;  and  fo 
 difcourage  ourfeives  from  feeking  to  God   for   the    for- 
 givenefs of  our  fins.     It  is  very  common  for  finners   to 
 take    meafurc  of  God,  by    themfelves,   or  other    men. 
 Sometimes  they  think,  God  is  like  tbemjelves^  in  loving 
 and  conniving  at  fin  •,  and  this  makes  them  go  on  fee ureiy 
 in  their  fins.     But  when  they  come  to  be  awakened,  and 
 to  have  all    their  fins  fet  in  order  before  their  eyes,  and 
 to  fee  the  holinefs  and    juflice.  of  God  i^ct  againfl:  their 
 fins,  then  they  are   ready   to  think,  that   God  is  like   an 
 fTicenfsd  man^  who  will  by  no  means  be  pacified  -,  and  this 
 tends  to  drive  them  to  defpair,  and  keep  them  away  from 
 God.     Bur,  O  remember,  God  is   noi  as  man.     He  can 
 moderate  his  anger,  though  men  cannot  theirs.     He  will 
 readily  be  appeafed,    though  men    provoked  will    not. 
 He  is  GOD,  and  not  man  -,  and  therefore  can  and  wilt 
 pardon  and  fpare  like  a  GOD.     Hof  xi.  9.    I  will  not 
 execute  the  fiercenefs   of    mine   anger^   I  will  not  return 
 to    dejlroy    Ephraim   ;    for   I  am    GOD   and  not   man, 
 O  think  how  great    God  is  in  grace,  mercy,  and   kind- 
 nefs,  beyond  what  any  men  are  or   can   be.     You   may 
 find  fome  men   that  are  of  a  very  forgiving  fpirir,    and 
 you  may  be  ready  to  think,  if  you  had  to  do  with  them, 
 you  could  hope  for  pardon  from  them  :  but  you  doubt, 
 whether  you  may  hope  for   any  fuch    thing  from  God. 
 O  remember,  all  that  mercy  and  compafTion,   which   is 
 Jodged  in  the  mofl:  tender  hearted  man,  is  but  as  a  drop 
 to   the  ocean,  compared    with   that  mercy   which  is  in 
 God.     The    mercies   of  God,  are  far  greater  than  the 
 mercies  of  men,  or  angels.     Be  then  encouraged  to  feek 
 
 to  God  for  mercy. But  further, 
 
 2.  Confider,  i\\Q  pardoning  mercy  of  God  infinitely  ex- 
 ceeds all  your  conceptions.     His  mercy,  not  only  exceeds 
 F  f  4  llie 
 
44P    ^^s  infinite  Disparitv  between  GOD  and  Men, 
 
 the  mercy  of  men,  but  far  exceeds  all  the  imaginations,  of 
 the  hearts  of  men.  It  is  far  above  all  human  or  angeli- 
 cal conceptions.  No  words  or  thoughts  can  reach  the 
 greatnefs  of  God's  pardoning  mercy.  It  is  in  itfclf  in- 
 conceivable and  incomprehenfible.  iVnd  that  you  may 
 fee  the  furpalTing  glory  and  greatnefs  of  it,  confider  in 
 ,  xvhac  Jofry  phrafes  it  is  reprefcnted  unto  you  in  the  holy 
 fcrip  cures - 
 
 God*s  mercy  is  faid  to  be  great  unto  the  heavens.    Pfaj. 
 Ivii    lo.  Yea,  great  above   the   heavens.     Pfa!.  cviii.  4.. 
 Thefe  exprefllons  point   to   us  the  exceeding  height   of 
 God's   mercy.     And  what  can  we  know  of  chat  which  is 
 as   high  as  heaven,  and   higher  ?  How  does  it    furpafs 
 our   imagination    ? — Again,   it    is  faid  in    Mic.  vii.    19. 
 Thou  wilt  cafi  all  their  Jin s  into  the  depths  of  the  fea.  This 
 attributes  to  the  mercy  of  God  an  exceeding  depth.     '  fis 
 as  the  ocean  for  its  depth.     And    who  can    fachom    the 
 ocean  ?   Who  can  find  out  the  depth,  and  reach  the  bot- 
 tom,  thereof? — As^ain,  it  is  faid,  P/t:^/    ciii.    12.    As  fat 
 as  the  eaji  is  from  the   wejl^  Jo  far   hath   he  removed  our  ' 
 iranfgrejftons  from  us.    This  denotes  the  exceeding  breadth, 
 of  divine  mercy.     Ic  is  as  broad  as  from  the  ^^   unto 
 tht  wefl.     And  who  can  meafure  that  breadth  I — Again, 
 God's  mercy  is  faid  to  be  from  everlajiing   unto  everlajt- 
 ing.   Pfal.  ciii.   17.  This  denotes  the  exceeding /^»f//6  of 
 God's   mercy.     And   who  can  conceive  that  vyhich  ex- 
 tends  itfeif  to  all   eternity  ? — There  is  then   an  height 
 and   depth,  breadth  and    length,  in  the  mercy  of  God, 
 which  pafTes  all  human  knowledge.     The  dimenfions  of 
 it  lie  out  of  the   reach   of  our   finite  underftandings.— 
 O  let   repenting  finners    think  of  thefe  things,  for  the 
 llrengthening  their  hope  in  the  mercy  of  God.     Think 
 ;igain  and  again  of  the  infinitenefs  and  incomprehenfible- 
 refs  of  the  mercy  of  Qod.     And  when    your    thoughts 
 have   gone  as  far  as  they  can    pofllbly   reach,  let   your 
 faith  go  yet  farther.     Believe  more  than  you   are  able 
 to  conceive.     For  the  pardoning  mercy   of  God  will  do, 
 for  all  repenting  finners,  exceeding  abundantly  above  all 
 i|iac  th^y  are  able  to  ajk,  or  to  think,  3.  Con- 
 
in  reffaeSl  of  pardoning  Mercy.  441 
 
 3.  Confider,  the  muhitude  and  greatnejs  of  your  /ins 
 may  afford  you  fomething  of  an  argument  with  God  in 
 prayer  for  pardon.  Thus  David  pleads  with  God,  Pfai. 
 XXV.  II.  For  thy  name^s  fake^  O  Lord^  I befeecb  thee  to 
 pardon  mine  iniquity  \  for  it  is  great.  He  makes  the 
 greatnefs  o\  fin  an  argument  for  mercy.  And  fuch  is 
 the  grace  of  the  gofpel,  that  it  gives  Tinners  a  liberty 
 to  ufe  this  as  one  argument  in  prayer  to  God  for  mercy. 
 And  luch  pleas  may  be  gathered  from  thence,  as  may 
 help  to  cherifh  our  hopes  of  'mercy,  when  they  are  ufed 
 with  a  deep  and  humble  fenfe  of  fin. 
 
 I.  You  may  plead,  that  the  glory  of  God^s grace  will 
 exceedingly  fhine  forth^  in  the  pardoning  your  many  and 
 gre;4t  fins.      The  apoftle  cells  us,  that  where  fin  abounded^ 
 grace  much  more  abounded.,  Rom.   v.   20.    The   grace  of 
 God  appearcch  very  glorious  in  the  pardoning  abundance 
 of  fin.      And  the  apoftle  fpeaking  of  his  own  great  fins, 
 fays,  that  the  grace  of  the  Lord  was  exceeding  abundant.,  in 
 the    pardoning   of  them,    i   Tim.  i,    14.     Divine    grace 
 was  made  very  il]uftjious,in  forgiving  his  great  fins.  God's 
 grace  is  glorious  in  pardoning  any  fin,  though   never  fo 
 fmall   :    but  'tis   far   more  glorious  in   pardoning  many 
 and  great  fins.     VVe  may  therefore  humbly  plead  it  with 
 God,  that  the  riches  of  his  glorious  grace   will  be  made 
 manifeft,  in  cale  he  will  fojgive  our  great  and  aggravated 
 tranfgrelTions.     Thus  David  pleads  with  God,  in   fore- 
 cited   Pfal,  XXV.    1 1.   For  thy  name*s  fake  (for  the  glory 
 of  thy  mercy)  0  Lord^  pardon  mine  iniquity.     And   we 
 may  with   the  more  encouragement  make  this  plea,  bc- 
 caufe  the  great  deftgn  of  God  is,  to  magnifji  his  own  fpe- 
 cial   grace  in  the  falvation  of  finncrF.    Epb.  ii.    7.    That 
 in  the  ages  to  come  he  mtgbt  /hew  the  exceeding  riches  of 
 bis  grace^  in  bis  kindnefs  towards  us.,  through  Cbriff  Jefus. 
 When   we  therefore  plead  with  God  the  magnifying  his 
 grace,  we  do  clofe  in  with   God's  defign.     Ard   lb  far 
 we  do  well,  and  that  which  is  approved  of  God. 
 
 2.  You  may  plead,  that  iht  glorious  excellency  of  Chrfi's 
 facrifice  will  bs  manifefled^  in  pardoning  your  many  and 
 
 B^eac 
 
442    ^he  infinite  Disparity  hetmeen  GOD  ani  Men, 
 
 great  fins  for  the  fake  thereof.  It  is  in  confideration  of 
 the  expiatory  facrifice  of  Jefus  Chrift,  that  God  forgives 
 fin.  God  having  thereby  received  fatisfadlion  for  fin, 
 and  accepted  it  as  the  meritorious  price  of  pardon,  does 
 on  the  account  of  that,  grant  pardon  of  fin.  And  there- 
 fore men  are  faid  to  be  forgiven  for  Cbrifi's  fake^  Eph. 
 iv.  32.  Now  the  more  and  greater  your  fins  have  been, 
 the  more  will  the  dignity  of  Chrift's  facrifice  appear,  in 
 God's  pardoning  them  for  the  fake  thereof.  The  mor€ 
 defperate  the  difeafe  is,  the  more  does  the  fkill  of  the 
 Phyfician,  and  the  vertuc  of  the  medicine,  appear  in 
 effeding  a  cure.  Chrift  is  exceedingly  glorified^  when 
 great  fmners  are  pardoned  for  his  fake.  This  proclaims 
 him  one  mighty  to  fave  ;  one  that  has  more  honoured 
 God  by  his  death  for  fin,  than  the  greaceft  finners  have 
 difhonoured  him.  We  may  then  plead  with  God,  that 
 for  the  Lord*5  fake  he  will  be  merciful  to  us,  (Dan.  ix. 
 1 7.)  That  for  the  fake  of  the  glory  of  Chrift,  that  honour 
 which  will  thereby  redound  to  Chrift,  he  will  forgive  all 
 our  fins  to  us. — Thus  may  the  greateft  finners  pray,  that 
 God  will  glorify  his  grace,  and  his  Chrift,  in  pardoning 
 their  fins. 
 
 4.  Con  fide  r,  the  keeping  away  from  God  by  unhlief^ 
 will  increafe  and  aggravate  your  fins.  This  makes  your 
 condition  woife  than  ever.*,  and  brings  you  under  much 
 greater  guilt  than  before.  Yea,  this  evil  heart  of  unbe- 
 lief, in  departing  from  God,  diftionours  God  more,  and  puts 
 you  more  out  of  the  reach  of  mercy,  than  all  your  other 
 fins.  If  you  do  not  add  final  unbelief  to  them,  they  fhall 
 never  prove  damning  to  you.  'Tis  this  unbelief,  that 
 feals  up  finners,  under  the  guilt  of  their  fins  and  the  wrath 
 of  God.  {Job,  iii.  3 6. J  O  then  do  not  give  way  to  un- 
 belief •,  but  go  to  God,  and  try  whether  he  will  not  have 
 mercy  on  you,  for  Chrift  Jefus  fake. 
 
 Use  3.  Of  Exhortation,  to  thofc  that  have  experienced 
 the  tranfcendent  mercy  of  God  in  the  pardon  of  their  fins : 
 Let  them  ftudy  to  make  fuitaUe  returns  to  God,  and 
 
 carry 
 
in  reJpeSi  of  pardoning  Mercy."  44.J 
 
 carry  it  towards  him  as  fuch  ought  to  do.  Have  you 
 received  a  full  pardon  of  your  fins  ?  See  then  that  you 
 carry  it  anfwcrably.     And  improve  this, 
 
 1.  To  tbankfulnefs.  O  bkjs  God  for  this  great  benefit. 
 Thus  the  Pfalmift,  Pfal.  ciii.  2,  ^.  earneftly  bUJfes  God, 
 who  forgave  all  bis  iniquities.  So  ihould  we,  trom  our 
 hearts,  blels  and  praife  God  for  his  marvellous  rich  grace, 
 in  forgiving  to  us  thofe  exceeding  many  and  great  fins, 
 which  we  have  been  guilty  of.  This  is  a  dijiinguijhing 
 favour,  a  mod  free  favour,  an  everlafling  favour,  a  favour 
 tranfcending  all  of  the  like  kind  that's  ever  feen  or  known 
 among  men,  a  favour  that  fccures  to  us  all  other  divine 
 favours,  znd  compleat  blejfednefs  in  the  end  :  for  which 
 therefore  we  can  never  be  enough  thankful  to  God. 
 
 2.  Improve  tbis^  to  love  God  and  Cbriji  much.  The  par- 
 don of  our  many  fins  calls  for  exceeding  great  love  to 
 God  and  our  Saviour.  {Luk.  vii.  47. J  The  wonderful 
 Jove  of  God  does  Ihine  forth  in  the  free  forgivenefs  of 
 all  our  fins  for  Chrift^s  fake  ;  and  this  love  of  his  to  us 
 fhould  inflame  our  love  to  him.  We  can  never  enough 
 Jove  him,  who  has  fo  loved  us.  Let  our  love  to  him 
 grow  more  and  more. 
 
 3.  Improve  this^  to  be  careful  to  ferve  God,  and  no 
 more  to  fin  agamft  him.  If  God  has  pardoned  your 
 many  fins,  fee  that  you  no  more  return  to  folly.  Your 
 fins  will  be  greatly  aggravated,  will  greatly  difhonour 
 God  :  therefore  watch  againfl:  fin.  And  fee  that  you 
 walk  before  God,  m  a\\  chearful  obedience  to  his  com- 
 mandments. Be  willing  and  ready  to  do  mucb  for  that 
 God,  who  has  forgiven  mucb  to  you.  In  thus  doing 
 you  will  anfwer  God's  kindnefs  to  you  ;  and  have  alfo 
 a  good  evidence,  that  God  has  indeed  forgiven  all  your 
 fins.  Pfal.  cxxx.  3,4.  //  thou.  Lord,  fhouldfl  mark  ini- 
 quity :  0  Lord,  who  (hall  ftand  ?  But  there  is  forgivenefs 
 'xiib  thee  ;  that  thou  may  eft  be  feared. 
 
 Disc. 
 
God's  Word  compared  to  the  Rain  and 
 Snow,  in  their  Original,  and  their 
 Efficacy. 
 
 D ISCOURS  E    XL 
 
 I  SAL    LV.    lo,   II, 
 
 For  as  the  Rain  comet h  down^  and  the 
 Snow  from  Heaven^  and  returneth  not 
 thither ^htit  water eth  the  Earthy  and  ma- 
 keth  it  bri?7g  forth  and  bud^  that  it  may 
 give  Seed  to  the  Sower ^  and  Bread  to 
 the  Eater  :  So  fhall  my  Word  be^  that 
 goeth  forth  out  of  my  Mouth  ;  It  fhall 
 not  return  unto  me  void^  but  it  fhall' 
 accompltf)  that  which  I  pleafe^  and  it 
 pall  profper  in  the  Thing  whereto  I 
 fent  it. 
 
 |l3|i^|i§N  thefc  verfes  God  further  encourages  repenting 
 is  I  2*1  finners  to  hope  in  him  for  pardon,  inafmuch  as 
 WiWM^  ^^  will  certainly  make  good  his  promife  of  par- 
 doning mercy.  God  had  before  faid,  that  he  would 
 have  mercy  on  the  penitent  finner,  and  that  he  would 
 
 abundantly 
 
ne  Word  of  GOD,  like  to  Rain  andSnovf:     445 
 
 abundantly  pardon  Mm.  Now  in  thefe  verfes  God 
 afTiires  him,  that  this  his  word  of  promife  (hould  mod  in- 
 fallibly be  accomplifhed.  And  th'fs  is  fet  forth  in  the 
 way  of  comparifon  or  fimijitude.  Wherein  we  may 
 obferve, 
 
 1.  The  things  conrjpared,  viz.  Snowzndi  Rain,  and 
 the  word  of  God.  God's  word  is  often  times  in  fcripture 
 compared  to  rain,  and  fometimes  to /now  ;  as  here  in 
 our  text.  In  what  rcfpeds  the  word  ot  God  is  like  unto 
 fnow  and  rain,  may  be  fhewn  hereafter. 
 
 2.  The  things  wherein  the  fnow  and  rain,  and  the 
 word  of  God,  do  refemble  one  another  :  viz. 
 
 1.  In  their  original.  The  rain  and  fnow  come  down 
 from  heaven,  fo  does  the  word.  They  arc  all  of  a  divine 
 original  -,    as    hereafter  will  be  fhewn. 
 
 2.  In  their  efficacy.  The  fnow  and  rain  return  not  to 
 heaven,  ufelefs ;  but  water  the  earth,  and  make  it  to  bring 
 forth  and  bud,  that  it  may  give  feed  to  the  fower^  and 
 bread  to  the  eater  :  i.  c.  that  it  may  yield  to  men,  not 
 only  plenty  of  bread  for  food,  but  alfo  fufficient  feed  for 
 the  following  year.  So  that  the  fnow  and  rain,  when 
 attended  with  God's  blefllng,  never  fail  of  effeding  that 
 good  end,  which  God  fends  them  for.  So  likewifc  the 
 word  of  God  never  returns  to  Him  void  ;  but  accompli/hes 
 God^s  good  pleafure,  and  profpers  in  that  gracious  errand, 
 on  which   he  fends   it. 
 
 DocT.  I.  The  word  of  God  is  like  unto  fnow  and 
 rain.  In  the  prophetical  fong  of  Mcfes,  the  word  of 
 God  is  compared  to  rain.  Beut.  xxxii.  2.  My  doBrine 
 fball  drop  as  the  rain  :  my  fpeech  fhall  dijlill  as  the  dew,  as 
 the  fmall  rain  upon  the  tender  herb,  and  as  the  fhowers  upon 
 the  grafs. — The  fimilitude  or  refemblance  between  the 
 word  of  God,  and  the  fnow  and  rain,  may  be  fecn  in 
 thefe  following  particulars. 
 
 I.  The  fnow  and  rain  do  come  down  from  heaven  ;  (o 
 does  the  word  of  God. — The  fnow  and  tain  fall  upon 
 tlic  earth,  from  the  heavens  over  us.     Hence  the  rain  is 
 
 called 
 
446  ne   Word   of   GOt), 
 
 called  tht' rain  of  heaven,  Deut.  xi.  ii.  Not  as  if  the 
 heavens  were  the  tirft  caufe  of  the  rain,  but  only  the  place 
 from  whence  it  is  (hower'd  down  upon  the  earth.  The 
 rain  comes  from  the  God  of  heaven,  the  God  that  is 
 above.  And  therefore  God  is  faid  to  be  the  Father  of 
 the  rain.  Job  xxxviii.  28.  Hath  the  rain  a  father^  \.  e. 
 any  father  befides  God  ?  No,  it  has  not.  Hence  alfo 
 God  is  faid  to  be  the  giver  of  rain.  A5f.  xiv.  17.  He 
 gave  us  rain  from  heaven.  God  is  alfo  faid  to  be  the  giv- 
 er of  fnow.  Pfal.  cxivii.  16.  He  giveth  fnow  like  wool, 
 God  is  i\\t  author  and  giver  both  ot  fnow  and  rain.  'Tis 
 his  royal  prerogative  to  give  them— Thus  the  word  of 
 God  is  from  heaven.  It  comes  immediately  from  God, 
 by  divine  revelation.  We  could  never  have  known  the 
 mind  and  will  of  God,  had  not  he  himfelf  made  it  known 
 to  us.  The  gofpel  is  of  a  divine  original,  'tis  a  dodrine 
 that  is  of  God.  Job.  vii.  16,  17.  My  do5!rine  is  not  mine 
 (only)  but  bis  that  fent  me.  Jf  any  man  will  do  his 
 will.,  he  Jhall  know  of  the  do5frine^  whether  it  be  of 
 God,  Though  men  have  been  made  ufe  of  to  impart 
 the  mind  of  God  to  us,  yet  they  were  only  inftruments 
 in  the  hand  of  God  for  doing  it.  2  Pet.  i.  21.  For  thB 
 prophecy  in  old  time  came  not  by  the  will  of  man  :  hut  holy 
 men  of  God  fpake  as  they  were  moved  by  the  Holy  Ghofi. 
 
 2.  The  fnow  and  rain  are  difpofed  of  by  God  in  a  fove- 
 reign  way  ;  fo  is  the  word  of  God. — Snow  and  rain  arc 
 under  the  governing  providence  of  God,  and  made  to 
 fall  here  and  there  according  to  'his  fovereign  pleafure. 
 Amos  iv.  7.  /  have  caufed  it  to  rain  upon  one  city.,  and 
 caufed  it  not  to  rain  upon  another  city.  He  gives  fhowers 
 of  blefiing  to  one  place,  and  witholds  them  from  another 
 place. — So  the  word  of  God  is  under  the  fpecial  direc- 
 tion of  divine  providence,  ordering  all  the  motions  of  ic. 
 He  fends  his  word  to  fome  people,  and  witholds  it  front 
 other  people,  according  to  his  holy  pleafure.  Pjal.  cxivii.  ' 
 1 9,  20.  He  Jheweth  his-  word  unto  Jacob  :  he  hath  not 
 dealt  fo  with  any  itation — It  is  not  meerly  cafual,  or  from 
 the  pleafure  of  men,  that  the  gofpel  is  preached  to  fome, 
 
 and 
 
compared  to  the  Rain  and  Snow.  4^7 
 
 and  not  ro  others  •,  but  'tis  from  the  difpofing  hand  of 
 God,  who  pre  fides  in  that  affair.  Acts  xvi.  6,  7.  Now 
 'when  they  had  gone  through  Phrygia,  and  the  region  of 
 Galatia,  and  were  forbidden  of  the  Holy  Ghoft  to  preach 
 the  word  in  Afia,  after  they  were  come  from  Myfia,  they 
 iffdyed  to  go  into  Bithynia  ;  but  the  Spirit  fuffered  them 
 not.  God  difpofcs  of  the  gofpel,  and  means  of  grace, 
 when,  and  where  he  pleafes. 
 
 3.  The  Snow  and  rain  foften  the  earth  ;  fo  the  word 
 of  God  fof tens  the  hearts  of  men. — When  the  ground  13 
 hardned  by  froft  in  the  winter,  the  fnow  falling  and  ly- 
 ing on  it,  thaws  and  foftens  it  :  and  when  the  earth  ia 
 fummer  is  hardned  by  the  heat  of  the  fun,  the  rain  fall- 
 ing on  it,  foftens  it.  Pfal.  Ixv.  10.  Thou  water efl  the 
 ridges  thereof  abundantly^  thou  fettlefl  the  furrows  thereof  : 
 thou  make/}  it  foft  with  fhowers. — Thus  the  word  of  God 
 foftens  the  hard  hearts  of  finners.  The  hearts  of  finners 
 are  naturally,  hard,  and  by  rcafon  of  cuftom  in  finning 
 do  rontrad  greater  hardnefs.  Now,  the  word  of  God, 
 is  the  g^cat  means  of  foftening  thefe  hard  hearts  of  fin- 
 ners. Indeed  mercies  and  afBidlions,  are  fometimes  in- 
 llrumental  means  of  foftening  the  hearts  of  finners  ;  but 
 ordinarily  it  is  by  the  word  of  God,  efpecially  the  word 
 preached,  that  their  hearts  are  foftened.  By  this  it  is 
 that  God  ufually  diffolvcs  and  melts  the  hearts  of  finners 
 into  penitential  tears  and  mourning  for  their  fins.  A^s  ii. 
 37.  Now  when  they  heard  thts^  they  were  pricked  in  their 
 hearts^  and  [aid  unto  Peter,  and  the  refi  of  the  apoftles^  Men 
 and  brethren^  what  flyall  we  do  \  The  word  which  they 
 heard,  was  effeiflual,  to  make  their  hearts  tender  and 
 truly  penitent.  This  turned  the  heart  of fione  into  a  heart 
 of  fie/h. 
 
 4.  The  fnow  and  rain  are  of  a  clcanfing  nature  ;  fo  is 
 the  word  of  God, — There  is  a  cleanfing  vertuc  in  fnow 
 and  rain,  to  purify  the  air,  and  cleanfe  the  earth,  to  take 
 away  dirt  and  defilements. — So,there  is  in  i\\tword  of  God 
 a  cleanfing  vertue  to  purify  the  heart  from  the  fpiritual 
 fpots  and  pollutions  of  (in.     Sinners  are  defiled  creaturp<?, 
 
 full 
 
44^  "The  Word  of  GOD, 
 
 full  of  the  filtbinefs  of  fin.  Now  *cis  the  word  of  Goc!^ 
 which  is  the  great  inftrument  of  purifying  and  purging 
 finners  from  their  filthineffcs.  Job.  xv.  3.  Now  ye  are 
 clean^  through  the  word  which  I  have  fpoken  unto  you.  Eph. 
 V.  26.  That  he  might  fan^ify  and  cleanje  it  with  the 
 wajhing  of  water  by  the  word  The  word  of  God,  is  the 
 outward  means  of  purity  and  cleannefs  in  heart  and  life. 
 Tis  this,  which  difcovers  men's  pollutions  to  them,  and 
 gives  them  a  fight  of  the  loathfomenefs  thereof,  where- 
 by they  are  made  to  loathe  themfelves,  and  feek  after 
 purification  from  them.  And  *cis  by  this  word,  thac 
 God  fandifies  men,  and  makes  them  to  become  pure 
 and  holy.  Joh.  xvii.  17.  San^ify  them  by  thy  truths  thy 
 word  is  truth.  The  woVk  of  fandification  is  begun,  con- 
 tinued, and  carried  on,  by  the  word  of  God.  The  holy 
 doflrines,  holy  commands,  holy  examples,  holy  threat- 
 nings,  and  holy  promifes  contained  in  the  word  of  God, 
 are  the  great  means  of  begetting  and  increafing  grace  in 
 the  fouls  of  men. 
 
 5.  The  fnow  and  rain  are  of  a  cooling  nature  ;.  fo  is 
 the  word  of  God. — Snow  and  rain  are  cold,  though  in 
 different  degrees  :  and  both  of  them  have  a  natural  ap- 
 titude, to  cool  things  that  are  hot.  When  the  air  is  hot, 
 and  the  earth  burnr,  by  fcorching  drought,  the  rain  does 
 then  cool  them  both. — So  the  word  of  God  cools  the 
 hot  and  fcorched  fpirits  of  Men.  Thus,  there  are  burn- 
 ing luffs  in  the  hearts  of  men,  which  do  inflame  them, 
 arid  fet  them  on  fire  -,  fuch  as  uncleannefs,  drunkennefs, 
 pafiion,  y^.  Now  the  word  of  God  is  the  great  inftru- 
 ment  for  aff waging  and  extinguifhing  thefe  lulls.  The 
 holy  Spirit  makes  ufe  of  the  word  of  God,  as  the  principal 
 means,  for  the  mortification  of  men's  vile  afFcdions  and 
 luits.  The  apoftle  ufing  another  metaphor,  calls  this 
 the  fword  of  the  fpirit,  wherewith  he  flays  the  lufls  of 
 finners,  Eph.  vi.  j  6.  He  fets  home  the  truths,  com- 
 maTids,  prohibitions,  and  threatnings  recorded  in  the 
 word  of  God,  whereby  the  rage  and  prevalency  of  in- 
 dwdjing  fin  is  taken  away, — Again,  There  are  fcorching 
 _       *•  affli^ions^ 
 
compared  to  the  Rain  and  Snow.  449 
 
 iaffiiSl'ionSy  wherewith  men  are  fometimes  exercifed. 
 Afflictions  are  fome  of  ihem  compared  to  a  fire^  and  a 
 furndc'e.  Ifai.  xlviii.  10.  And  there  are  fome  trials 
 which  are  called  ^^ry  trials,  1  Per.  iv.  12.  Now  the 
 word  of  God  is  that  which  allays  the  heat  of  fuchi 
 afflidtions.  This  is  the  great  inftrumenr  of  refrefhing 
 the  fpirits  of  men  under  the  (harpeft  affli61iun«.  Pfal, 
 cxix.  92.  Unkfs  thy  law  had  been  my  delight s,  I  fhould 
 \hen  have  perifhedin  mine  affli^ion.  So,  f.  50.  This  is 
 my  comfort  in  mine  affliction  ;  for  thy  word  hath  quickned 
 fw^.- --Again,  there  are  fcorching  temptations,  where- 
 with men  are  fometimes  afTaulced.  We  read  0^  the 
 fiery  darts  of  (Satan)  the  wicked  one^  Eph.  vi.  i(5.  fuch 
 horrid  injections  of  the  Devil,  as  put  the  fpirits  of 
 men,  as  it  were,  into  a  flame.  Now  the  word  of  God 
 mixed  with  faith,  is  the  great  means  of  quenching  thefe 
 fiery  temptations.  By  that,  Chrifl  repelled  the  temp- 
 tations of  Satan.  Matth.  iv.  4,  7,  10.  So  by  fome  word 
 brought  hence  to  a  tempted  foul,  the  temptation  is 
 overcome.  By  the  fword  of  the  Spirit,  Satan  is  puc 
 to  flight.  By  the  waters  of  life,  his  fiery  arrows  ars 
 quenched. 
 
 6,  The  fnow  and  rain  are  caufes  of  fruitf-ilnefs  ; 
 fo  is  the  word  of  God.  The  fnow  preferves  the  tender 
 blade  from  the  injury  of  nipping  frofls,  and  nourilhes 
 the  herbs  ;  and  when  it  melts,  defcerids  to  the  roors^ 
 and  fo  prepares  them  for  growth.  The  rain  ahb 
 makes  the  corn  and  grafs  and  herbs  and  plants,  to  bud 
 and  blri(r)m  and  bear  fruit.  Pfal.  cxlvii.  8.  lVh9  coxjer- 
 eth  the  heaven  with  clouds,  who  prepareth  rain  fur  the 
 earthy  who  maketh  grafs  to  grow  upon  the  mountains. — 
 So  the  word  of  God,  tends  to  make  men  fruitful  in 
 every  good  work.  Matth.  xiii.  23.  But  he  that  received 
 feed  into  good  ground,  is  he  that  heareth  the  ii)urd,  and  un- 
 derfiandeth  it,  which  afo  beareth  fruit,  and  brin^cth  forth 
 fome  an  hundred  fold,  fome  fixty^  and  fome  thirty.  Hence 
 Chrifl's  coming  by  his  Spirit  in  his  word,  is  fiid  to  be 
 like  fJjowers  upon  mown  grafs,  which  makes  ic  to  grow. 
 Pfal,  Ixxii.  6.  The  do6trines  of  the  gofpel^  dropping 
 G  g  on 
 
45c^  the  WfeRD  of  GOD, 
 
 on  the  fouls  bt  faints,  tends  Snightily  to  the  increafe 
 of  their  graces,  and  to  muliiply  their  fruits  of  holinefs. 
 I  Pet.  ii.  2.  Js  tjew'born  babes,  defire  the  Jincere  milk  of 
 the  v)ordy  that  '^e  may  grow  thereby.  Hence  they  thaf 
 are  planted  in  the  heufe  of  the  Lordy  where  the  word  of . 
 God  is  difpenfed,  are  faid  to  groijo,  and  fiuurifj^.  and  to 
 bring  forth  fruit.  Pfal.  xcii.  i^,  13>  14. 
 
 Application. 
 
 Use  I  Hence  fee  how  great  a  mercy  it  is,  to  enjoy 
 the  word  of  God. --Snow  and  rain  in  their  feafons  are 
 very  great  bleffings.  The  withholding  of  rain  is  a 
 great  judgment,  produ6live  of  a  famine.  So  is  the 
 want  of  the  word  of  God,  a  mofi:  dreadful  judgment: 
 of  God.  Jfai.  v.  6,  I  will  alfo  command'  the  clouds ^  that 
 they  rain  no  rain  upon  it.  i.  e.  'I'hey  fliall  have  no  teachers 
 to  inftrudl  them  ,*  or  if  they  have,  there  tliall  be  no 
 bleffing  from  heaven,  to  make  their  teaching  effeduat 
 for  their  good.  A  famine  of  the  word  is  much  more  ter- 
 rible, than  a  famine  of  hready  or  a  ihirf^  for  water, 
 (Amos  viii*  11.)  The  enjoyment  therefore  of  the  word 
 of  God,  i^  a  fmgular  favour.  It  is  of  as  great  ufe  to 
 the  fouls  of  men,  as  rain  is  to  the  earth.  We  fhould 
 therefore  prize  the  word  of  God,  as  a  choice  blelTing  ; 
 and  heartily  praife  God  for  the  enjoyment  of  if.  We 
 ^ive  thanks  to  God  for  the  fnowers  of  rain,  which  he 
 feafonably  fends  to  refrefti  the  earth,  and  make  it  to 
 bring  forth  fruits.  How  much  more  (lioald  we  blefs  and 
 praife  God  for  thofe  plentiful  fhowers  of  heavenly 
 dodlrine,  which  fall  upon  us  ?  Thus,  when  the  Pfalmift 
 had  been  praifing  God  for  the  favours  of  his  common 
 providence,  among  which  he  mentions  the  fnow  and 
 rain,  he  does  in  a  more  peculiar  manner  call  upon 
 the.  people  of  God,  to  praife  him  for  his  word  and  or- 
 dinances granted  to  them.  Pfal.  cxlvii.  19,  20.  He 
 fbeiveth  his  word  unto  Jacob,  bis  fiatutes  and  judgments 
 unto  Ifrael.  He  hath  not  dealt  fo  with  any  nation  ;  and  as 
 for  his  judgments^  tbsy  have  not  known  them.    Praife  ye 
 
 the 
 
compared  to  the  Rain   and  Snow.  451 
 
 the  Lord,  Though  all  nations  have  the  nariiral  raia 
 falling  upon  them,  yet  but  {cw  nations  comparatively 
 have  the  fpiriiual  rain  of  the  gofpel  falling  upon  them. 
 This  therefore  being  a  diflinguifliing  favour  of  divine 
 providence,  does  in  a  more  cfpecial  manner  call  for 
 our  praifes. 
 
 Use  2.  This  teaches  us  to  depend  upon  Cod  for  a 
 bkjjing  on  his  word,  that  it  may  become  efFc'61ual  for 
 favmg  good  to  our  fouls. ----Snow  and  rain,  are  but  fe- 
 cond  caufes,  \vhich  cannot  of  themfelvcs  caufe  the 
 earth  to  be  fruitful.  They  are  bat  means  in  the  hand 
 of  God,  the  firft  and  fupream  caufe.  'Tis  he  thac 
 gives  theni  all  their  efficacy  and  vertue,  whereby  they 
 become  produ61ive  of  good  fruits.  'Tis  his  blcffing  ac- 
 companying them,  which  makes  them  efFe6]:ual  means 
 of  fruitfulnefs.  Pfal.  Ixv..  16.  Tbou  makejl  the  earth 
 Joft  "Mb  JJoQwers  ;  thou  hkjfefl  the  fpringing  thereof,  'Tis 
 not  the  rain  alone,  but  the  bleffing  of  God,  that  makes 
 the  earth  rich  and  fruitful.— So,  it  is  not  the  word  of 
 God  alone,  that  can  make  the  fouls  of  men  to  thrive^ 
 flourifli,  and  be  fruitful  in  holinefs.  If  God  do  not 
 co-operate  therewith,  it  will  be  altogether  inefFetlual 
 thereunto,  i  Cor,  .iii.  6,  7.  /  have  planted^  Apollos 
 ivatered :  but  God  gave  the  increafe.  So  then  neither  is  he 
 that  plantethy  any  thing  ;  neither  he  that  'waierelh  :  b.it 
 God  that  giveth  the  increafe.  The  word  of  God,  difpen- 
 i^d  by  the  moft  able  inflruments,  cannot  convert  fm- 
 ners,  or  edify  faints,  without  the  concurring  bleffmg 
 of  God.  We  mufl  not  therefore  depend  on  bare  or- 
 dinances, for  being  made  fruitful  by  them.  We  (hould 
 prize  them,  but  not  deify  them,  by  trulling  to  them. 
 Our  eye  muft  be  unto  God  alone,  in  a  way  of  dcpen- 
 dance  on  him,  for  his  power  to  accompany  his  word, 
 thac  it  may  be  unco  us  the  effedlual  means  of  our  falva- 
 cion.  To  him  we  muft  look  and  pray,  that  he  would 
 blefs  his  holy  word  unto  us,  that  fruit  thereby  may  be 
 found  upon  us,  from  him.  Our  hearts  are  naturally  a<; 
 Che  harden  wildernefs  ;  but  he  can  turn  the  ixiildernef 
 G  g  2  ^'no 
 
452  Ths  Word  0/ GOD, 
 
 into  a  fruitful  field,  tie  can  pour  down  thofe  living 
 waters  upon  them,  which  (hall  caufe  them  to  bring  forth 
 fruit  abundantly. 
 
 As  ever  thcn^  we   eXpedl    fpiritual  benefit  by  the 
 word  of  Gody  let  us  be  much  in  prayer  to  God,  that  he 
 would  teach  us  thereby  to  profit.     We  ask  God's  blefling 
 on  our  bodily  food,  that  our  frail  natures  may  thereby 
 be  nouri(hed  and  ftrengthened.     So  fliould  we  ask  a 
 fcleffing  on  our  fpiritual  food,  the  word  of  God,  that 
 our  fouls  may  thereby  be  in  health  and  pro/per.     And  if 
 we   do  not  thus  beg  God*s  bleffing  on  his  word,  we 
 cannot  on  good  grounds  hope  to  be  benefited  thereby. 
 Though  the  rains  of  heavenly  doftrine  fall  frequently 
 and  plentifully  upon  us  ;  yet  if  we  are   prayerlefs,  we 
 Ihall   bear  nothing  but    briars  and    thorns^  and  fo  be 
 nigh  unto  curfingy  and  in  danger  of  our  end's  being  to 
 he  burned.      Follow  God  then  with  your  prayers,  for 
 h\s  holy  Spirit  to  accompany  his  word,  that  it  may  be 
 abundantly  blefled  unto  you  :  and  then  may  you  hope 
 and  believe,  that  it  (hall  become  the  power  of  God  unto 
 fahation,  to  your  fouls.— And  let  all  communicants,  in 
 particular,  pray  for  God's  bleffing  on  the   Lords  fup- 
 per,  that  viable  word,  which  hath  alfo,  in   relation  to 
 the  fouls  of  believers,  many  of  the  properties  of  rain 
 and  [now.     This  ordinance  is   of  a  divine   original  ; 
 and  when  accompany'd  with  a  divine  bleffing,  hath  a 
 fpecial  efficacy  to  promote  the  good  of  fouls.     It  is 
 of  a  heart  f of tning  and  heart -cleanftng  tendency.    It  tends 
 to  quench  the  fiery  darts  of  hell ;  to  quench  the  heac 
 of  burning  lufts,  and  to  refrefli  the  faints  when  in  the 
 fire  of  afflidion.  It  tends  to  make  them  fruitful  in  holi- 
 nefs.    But  all  depends  on  God's  bleffing.     This  you 
 muft  ask  for,  with  humble  importunity,  in  the  name  of 
 Chrift.     God  will  hear  and  anfwer  the  prayer  of  faith. 
 
 DocT.  ir.  The  word  of  God,  (hall  moft  certainly 
 accompUfh  his  pleafure,  and  attain  the  end,  for  which  be 
 fends  it. 
 
 Prop. 
 
compared  to  the  Rain  and  Snow.  453 
 
 Prop.  i.  Ic  is  God,  v;ho  fends  his  word^  to  fuch  as 
 enjoy  ic.  Thus  the  apoftle  tells  ihofe  to  whom  he 
 preached  the  gofpel,  J^.  xiii.  26.  To  you  is  the  word 
 of  this  falvation  fent.  He  does  not  fay,  it  is  brought 
 unto  you  by  me,  but,  it  is  fent  unto  you  by  me.  Ic  was 
 God,  who  fent  it  to  them,  by  him  as  the  inftrument  to 
 difpenfe  it  to  them.  Hereby  he  gives  them  to  under- 
 fland,  that  there  was  a  fpecial  providence  of  God  to  be 
 taken  notice  of,  in  the  preaching  the  word  of  falva- 
 tion to  them.  As  all  the  motions  of  the  pillar  of 
 cloud  in  the  wildernefs,  were  ordered  by  God  ;  fo  are 
 all  the  motions  of  the  gofpel.  Ic  goes  to  no  place 
 without  a  divine  commiflion.  Ic  was  by  a  fingular 
 providence  of  God,  that  Gofhen  enjoyed  light,  while 
 Egypt  was  covered  with  thick  darknefs.  So  it  is  by  a 
 remarkable  providence  of  God,  that  fome  enjoy  the 
 light  of  I  he  gofpel,  while  others  fit  in  darknefs  and  fee 
 no  gofpel-lighr.  In  this  refpeft  the  people  of  Ifrael 
 were  diflinguiflied  from,  and  favoured  beyond,  all  other 
 nations.  {PfaL  cxlvii.  19,  20.)  God  committed  his 
 holy  oracles  to  them,  and  left  others  deflitufe  thereof. 
 Whoever  then  arc  panakers  of  the  word  of  God,  have 
 it  fenc  to  them  by  a  peculiar  hand  of  God. 
 
 Prop.  2.  God  aims  at  fome  end,  in  fending  his  word 
 to  any  people.  God  does  nothing  but  for  fome  end. 
 He  propounds  an  end  to  himfelf,  in  all  his  difpenfati- 
 ons  of  providence.  And  efpecially  does  he  fo,  in  fend- 
 ing his  g(fpel  to  any  place.  There  are  various  ends, 
 which  God  has,  in  fending  his  word.  His  intention 
 therein  is  not  always  one  and  the  fame,  but  divers. 
 Particularly  here, 
 
 I.  Sometimes  God  fends  his  word  in  mercy,  to  hum- 
 ble and  convert  finners.  This  is  the  primary  intention 
 of  God  in  fending  his  word  to  any  people.  The  genu 
 ine  tendency  and  effeB  of  the  word  of  falvation,  is  tl.e 
 falvation  of  finners.  And  this  is  what  God  many  times 
 has  an  efpecialeyeunto,  in  fending  his  word  to  any  peo- 
 ple. Upon  fuch  a  gracious  errand  Paul  was  fenc  rri 
 G  g  3  preaci) 
 
454"  ^^^  WoRB  c/  GOD, 
 
 preach  the  gofpel  to  the  Gentile  nation?.  AB.  xxvi.  17, 
 18.  /  now  fend  thee  unto  the  Gentiles,  to  open  their  eyes.^ 
 and  to  turn  them  Jrom  darknefs  to  light,  and  from  thepo'wer 
 of  fat  an  unto  Gody  that  they  may  receive  for givenefs  of  fins  ^ 
 and  inheritance  among  them  'mhich  are  fin&ified  by  faith 
 thai  is  in  me,  Chrifl:  fent  him  to  preach  the  gofpel, 
 with  a  promife  of  fuccefs,  unto  the  converfion  and  fal- 
 vadon  of  many  of  them  tb  whom  he  was  fenr.  And 
 in  truth,  God  never  fends  his  word  to  any  people,  but 
 to  the  ialvation  of  fome  among  them. 
 
 2.  Sometimes  God  fends  his  word  in  'judgment,  ta 
 hardened,  obftinate  finners.  Indeed  it  is  not  the  naiw-' 
 ral  effeEt  of  the  word  of  God,  to  bHnd  and  hardea 
 men  s  hearts.  g^t  this  comes  to  pafs,  accidentally, 
 through  the  obflin.acy  of  Tinners  ;  on  the  account 
 whereof,  God  in  his  jufl  wrath,  fug'ers  his  word  to  b^ 
 an  occafion  of  their  being  more  hardned  in  fin,  unro 
 their  den:ru61ion.  Becaufe  they  refujed  to  be  bettered  by 
 his  word,  and  flopc  their  ears  againft  ir,  therefore 
 his  word  Ihould  do  them  no  good,  but  prove  an  occa- 
 fion of  their  voaxing  v:orfe  and  'ujnrfe.  God  v/ilj  grant 
 them  his  word,  but  withold  his  biciring  from  ir^  as  a 
 jud  punifliment  of  their  wilful  flubbornnefs.  '  Thus 
 the  prophet  Jfaiah.  was  fent  on  this  dreadful  errand,  ro 
 preach  to  the  perverfe  Jews,  Ifai.  vi.  9,  10.  And  he 
 faid,  Go  and  tell  this  people,  Hear  ye  indeed,  but  under- 
 Jtand  not  ;  and  fee  ye  indeed,  but  perceive  not.  Make 
 the  heart  of  this  people  fat^  and.  make  their  ears  heavy ^ 
 and  [hut  their  eyes  :  left  they  fee  with  their  eyes,  and 
 hear  with  their  ears,  and  tinderfland  with  their  hearts,, 
 find  convert,  and  be  healed.  God  in  holy  indignation 
 fent  this  prophet  to  them,  that  fo  his  preaching  (linu'.d 
 Miake  them  more  blind  and  fottifh,  nriore  hard  hearred 
 and  fiiibborn,  than  they  were  before.  'This  is  a  mod 
 nwfj]  difpenfation  of  God,  and  yet  more  ufual,  than  is 
 commonly  obferved. 
 
 Prop.  3.  God's  end  in  fending  his  word  to  a  peo- 
 ple, (iTajl  mofi:  certainly  be  accowpUfhed  and  attained, 
 ir.  iball  f20t  return  v-oid,  nor  mifs  of  its  defigned  end. 
 
 God. 
 
compared  to  the  Rain  and  Snow.  455 
 
 God  never  lofcth,  but  always  attains  his  end,  in  fend* 
 ing  his  word,  whether  it  be  to  fofcen,  or  harden,  the 
 hearts  of  Tinners.     This  appears, 
 
 1.  From  the  almighty  po'u^er  of  God,  which  accom^ 
 panics  his  word.  That  God,  who  fends  his  word,  and 
 in  whofe  hand  it  is,  is  the  Lord  omnipotent^  and  fo  is 
 able  to  make  his  word  powerful  and  fuccefs'ful.  Men 
 many  times  defign  a  thing,  but  fail  of  accomplifliing 
 it,  by  reafon  of  impotency.  And  hence  many  attempts 
 of  men  for  doing  a  thing,  prove  in  vain,  and  come 
 to  nothing.  They  are  not  able  to  go  thorough  with 
 them,  and  bring  them  to  pafs.  But  it  is  not  thus  with 
 God.  Omnipotency  belongs  to  him  ;  and  therefore 
 he  cannot  intend  any  thing  which  is  beyond  the  reach 
 of  his  power  to  effeft.  There  is.  nothing  too  hird  for 
 Almightmefs.  Omnipotency  was  never  yet  put  to  a 
 (land.  Pfal..  cxv.  3.  Our  God  is  in  the  heavens,  he  hath 
 done  'vobatfoever  he  pkafeth.  Whatever  end  therefore 
 God  iniends  in  the  fending  his  word,  his  power  is 
 fufficient  to  attain  ir.  If  he  fend  his  word  to  convince, 
 humble,  convert,  and  fave  fmners,  his  almighty  power 
 can  and  will  make  it  eifeftual  unto  that  end.  Ad;,  xi. 
 21.  And  the  hand  of  the  Lord  ^as  ixith  them,  and  a  great 
 number  l?elieved  and  turned  to  the  Lord. — The  hand  of  the 
 Lord,  i.  e.  the  power  of  the  Lord,  wrought  with  the 
 word  preached  ;  and  that  made  it  effc6lual,  to  the  con- 
 verfi'jn  of  them  that  heard  it.  Were  the  word  of  God 
 unaccompanied  with  the  power  of  God,  it  would  fail 
 of  fuccefs,  though  in  the  hands  of  the  moft  likely  and 
 able  inftruments.  i  Cor.  iii.  6,  7.  /  have  planted,  and 
 Apolbs  "-joatered ;  but  God  gave  the  increafe.  So  then 
 neither  is  he  that  planteth,  any  thing,  neither  he  that  ws- 
 tereth  ;  but  God  that  giveth  the  increafe.  All  depends 
 upon  the  divine  co-operation  ;  and  that  gives  efficacy 
 to  the  word. 
 
 2.  This  appears  al foj^  from  the  infufficiency  of  any 
 creatures  to  difappoint  God  of  his  end,  in  fending  his 
 word.  G.od  can  at  any  time  fruflrate  men  in  their  in- 
 tentions.    Though  they  be  ever  fo  fully  refolved  upon 
 
 <^  5  4. 
 
45$  Th^  Word  of  GOD, 
 
 doing  a  thing,  and  make  ufe  of  means  ever  fa  propei 
 for  executing  their    refolutions  ,•    yet  God  with  the 
 fireatefl  eafe  can  put  a  flop  to  them,  and  defeat  them. 
 Yea,  many  times,  one  may  hinder  another,  from  bring- 
 ing about  a  matter  which  he  has  projedled.     But  now, 
 as  for  God,  none  can  obflruft  him  from  doing  his  will, 
 and  accompliftiing  ali  his  defigns.  2  Chron.  xx.  6..  In  thine 
 hand  is  not  there  power  and  mighty  Jo  that  none  is  able  to 
 mth/iand  thee  ?  If  God  therefore  fend  his  word  to  bring 
 home  finners  favingly  to  himfejf,  it  fhall  be  efFti6lual 
 thereunto,  in    fpight  of  all   oppofition.      The  Devil 
 will,  to  the  utmoft  of  his  power,  do  all  that  he  can, 
 to  prevent  the  fuccefs  of  God's  word  ;  but  he  fhall  not 
 be  able  to  hinder  it;     Yea,  in  the   hearts  of  finners 
 themfclves,  there  is  a  world  of  corruption,  which  rifcs 
 up  in  oppofition  to  the  word  of  God.     T^e  carnal  mind^ 
 IS  full  of  enmity  againfl  God  and  his  holy  law,  and  fo 
 is   averfe  to  a  giving  entertainment   to  the  word  of 
 God.     But  when  God  will  have  his  word  to  become 
 effedtual,  all  the  oppofition  of  Satan,  and  indwelling 
 fin,  (liall  not  be  able  to  hinder  it.     Ail  oppofition  fhall 
 fall  before    the   power    of  God's  word.    2  Cor,  x.  4. 
 For  the  "weapons  of  our  warfare,  i.  e.  the  means  which 
 we  ufe  in  the  difcharge  of  our  miniflry,  are  not  carnal^ 
 hut  mighty  through  God  Jo  the  pulling  down  of  Jirong  holds. 
 The  flrongefl  holds,  chat  are  raifed  up  to  fortify  the 
 foul  againfl  thq    word  of  God,  fhall   be    pulled  down, 
 that  the  word  may  have  entrance  into  the  foul.     The 
 word, -when  God  pleafes,  Ihall  foften  the  hardefl  heart, 
 and  fubdue  the  mofl  obflinate  finner.     Paul  was  a  fu- 
 rious, violent  perfecutor  of  the  church  of  ChriO: ;  yet 
 the  word   of  Chrifl  conquered  him   in  the  height  of 
 iiisi^  rage,  and  turned  him  into  a  mofl  zealous  preacher 
 of  the  gofpel.     Let  the  mind    be  ever  {"o  dark,  God 
 by  his  word  can  enlighten  it.     Let  the  heart  be  ever 
 fo  fee  upon  Ciny  God  by  his  word  can  turn  it  from  fin. 
 Let  the  heart  be  ever  fo  fad,  and  forrowful,  and  funk 
 down  into  defpiir,  God  by  his  word  can  revive  and 
 Comfort  it,  and  eftablifli  it  in  hope.    No  difficulties' 
 
compared  to  r^f  Rain  and  Snow«  457 
 
 in  the  way,  can   poflibly    hinder  fuch  effefts,    whca 
 God  will  have  them  produced  by  his  word. 
 
 Application. 
 
 Use  I.  Of  Exhortation  :  Let  us  be  concerned,  that 
 the  word,  of  God  may  have  a  good  effe6ty  and  attain  a 
 gracious  end^  upon  us.  This  fliould  be  the  great  concern 
 of  every  one  of  us,  that  the  word  of  God  fent  unto 
 us,  may  prove  a  good  voord  unto  our  fouls,  a  word 
 whereby  our  fouls  may  be  faved.     For  Motive  here, 
 
 1.  Confider,  God  expels,  that  his  word  fliould  have 
 a  good  efFe6l  upon  us.  We  that  live  under  the  difpen- 
 fation  of  the  gofpel,  are  planted  in  God's  vineyard,  and 
 fo  do  enjoy  all  proper  means  for  bringing  forth  good 
 fruits  :  and  God  looks  for  fuch  good  fruits  from  us. 
 Jfai,  v.  r,2.  My  ivell  bflov^d  hath  a  vineyard  in  a  very 
 Jruitful  hill.  Jnd  he  fenced  ir,  and  gathered  out  thejiones 
 t hereof  y  and  planted  it  with  the  choiceji  vine,  and  built  a 
 tower  in  the  midji  of  it,  and  made  a  wine  pref  therein  :  and 
 he  looked  that  it  fhould  bring  forth  grapes.  God  expedled, 
 that  the  people  of  the  JewSy  who  enjoy*d  fuch  fingular 
 means  and  advantages,  fliould  have  been  a  good  peo- 
 ple, fruitful  in  all  good  works.  To  this  purpofe  alfo  our 
 Lord  uttered  a  Parable,  in  Luk.  xiii.  6.  A  certain  man 
 had  a  fig-tree  planted  in*  his  vineyard  :  and  he  came  and 
 
 fought  fruit  thereon.  When  God  places  any  perfons 
 under  the  means  of  fruitfulnefs,  he  juflly  expedls  that 
 they  fhould  bring  forth  the  fruits  of  holinefs  and  righ- 
 teoufnefs.  That  ground,  which  has  the  rain  often  fal- 
 ling upon  it,  fliould  bring  forth  fruits  meet  for  them  by 
 whom  it  is  dreffed.  Heb.  vi.  7.  O  then  let  us  be  care- 
 ful  to  anfwer,  and  not  to  difappoinr,  God's  reafonable 
 expeftations. 
 
 2.  Confider,  if  the  word  of  God  has  not  a  good  ef- 
 fi6t  upon  us,  it  will  mofl  certainly  have  a  bad  cffe^ 
 upon  us.  The  word  of  God  fhall  always  have  one 
 effe6l,  or  other,  upon  the  hearts  of  thofe  that  do  hear 
 it.  It  fhall  eicher  harden  or  fofcen  them  j  either  open 
 '  '  xnen'5 
 
45^1  The  Word  of  GOD, 
 
 men's  eyes,  or  feal  them  up  under  blindnefs  of  mind. 
 The  word  preached  vi/ill  be  either  a  Javour  of  life  unto 
 life,  or  z  favour  of  death  unto  death.  2  Cor.  ii.  16.  Men 
 will  be  made  fpiritually  alive  by  the  word,  or  will  bQ 
 made  more  dead  in  trcrpafles  and  Tms.  U  they  be  not 
 made  better  by  the  word,  they  will,  through  their  own 
 (in  and  folly,  be  made  much  worfe  by  it.  If  the  rain 
 and  dew  of  gofpel-do6i:rine  diftilled  upon  us,  does  noC 
 caufe  us  to  bring  forth  good  fruits,  ic  will  occafion  our 
 bringing  forth  more  briars  and  thorns,  more  four  and 
 ^ild  grapes,  if  then  we  are  unconcerned  about  being 
 fpiritually  fruitful  under  the  word,  God  may  be  pro- 
 voked to  lay  us  under  acurfe  of  barrennefsy  and  give 
 us  up  to  our  own  hearts  lufts,  and  leave  us  to  wax 
 worfe  and  worfe.  And  what  greater  judgment  can  be 
 infli6led  upon  us  in  this  world  ?  No  plagues  are  ^o 
 dreadful,  as  Jpiritual  plagues.  No  fuch  fearful  doom 
 as  that,  {Job.  viii.  21,  24.)  Te  fjall  die  in  your  fins.  To 
 be  left  to  live  and  die  in  our  fins,  is  the  mod  awful  di- 
 vine derelidUon. 
 
 3.  Confider,  if  the  word  of  God  have  not  a  good 
 efFe6l  upon  us,  u  bad  been  better  for  tis,  that  we  had  ne- 
 zer  enjoyed  the  word  of  God.  7'he  enjoyment  of  God*s 
 word,  is  of  all  outward  favours  the  greateft.  On  this 
 account  the  apoule  declares  the  Jews  to  have  been 
 greatly  advantaged  above  the  Gentiles,  Rom.  iii.  x,  2. 
 IVhat  advamage  then  hath  the  Jew  ?  Much  every  way  ; 
 chiefly,  hecaufe  that  unto  them  were  committed  the  oracles  of 
 God.  Bur,  though  the  enjoyment  of  the  holy  oracles, 
 or  word  of  God,  be  fo  great  a  privilege,  yet  if  we 
 improve  it  nor,  fo  as  to  get  fpjritual  good  by  it,  it  had 
 been  much  better  for  us  never  to  have  enjoyed  it.  For 
 in  will  prove  a  great  aggravation  of  our  fin,  and  leave 
 lis  inexcufable.  Joh.  xv.  22.  If  I  had  not  come,  and  f po- 
 llen unto  them,  they  had  not  had  fin  :  but  now  they  have  no, 
 f  Joke  for  their  fin.  Their  fin  had  not  been  fo  great, 
 and  they  might  have  had  fome  pretence  to  have  allevi- 
 ated their  fin  ,*  but  now  they  have  none  to  make.  The 
 more  light  and  means  we  enjoy,  the  more  willour  fins 
 
 be 
 
compared  t9  the  Run  and  Snow.  45.3^ 
 
 be  heightned,  if  we  profit  not  thereby.  And  hence 
 alfo  it  follows,  that  our  damnation  at  the  lad  will  be  the 
 greater.  God  will  glorify  his  juftice  in  punifliing  us 
 more  feverely  than  others.  Matth,  xi.  21—. 24^  PFo 
 unto  thee  Chorazin,  wo  unto  thee  Bethfaida  :  /or  if  tb^ 
 mighty  works  which  have  been  done  in  yoUy  had  been  done 
 in  Tyre  and  Si  don,  they  would  have  repented  long  ago  i» 
 fackcloth  and  afhes.  But  I  fay  unto  yoUy  it  /ball  be  more 
 tolerable  for  1  yre  and  Sidon  at  the  day  of  judgment,  than 
 for  you.  And  thou  Capernaum,  which  art  lifted  up  unto 
 heaveny  [halt  be  brought  down  to  hell  :  for  if  the  mighty 
 works  which  have  been  done  in  thee,  had  been  dme  in  Sodom, 
 it  would  have  remained  until  this  day.  But  I  fay  unto  you, 
 it  fjall  be  more  tolerable  for  the  land  of  Sodom  in  the  day 
 of  judgment  than  for  thee.  The  more  advantages  we 
 have  been  partakers  of,  the  more  fore  will  our  puni(h- 
 ment  be,  if  we  perfifl:  in  impenitence  and  difobedience. 
 If  then  we  would  not,  of  all  men,  be  made  the  moH: 
 miferable,  it  concerns  us^to  fee  toir,  that  we  get  good 
 by  the  word  of  God  fent  unto  us. ----Now  for  dire6lion 
 in  a  word  or  two. 
 
 ^  Dired  i.  Prize  the  word  of  God.  Look  upon  it  as  a 
 peculiar  favour  of  God,  that  voa  enjoy  the  difpenfation 
 of  his  word.  Set  an  high  value  upon  ir.  Edeem  it,  as 
 David  did,  ?nore  to  be  defired  than  gold,  yeay  than  much 
 fine  gold  :  Jweeter  alfo  than  honey,  and  the  honey- comb. 
 Pfal.  xix.  10.  Uolcfs  we  thus  highly  edeem  the  word 
 of  God,  we  may  not  expe6l  faving  benefit  by  it.  If 
 the  word  of  God  be  contemptible  in  our  eyes,  there 
 will  be  little  profpe6l  of  our  getting  good  by  it,  O 
 then  let  us  account  the  word  of  God  a  choice  mercy  ,* 
 and  let  us  blefs  God,  and  be  thankful  to  him  for  it  :  fo 
 may  we  hope,  that  he  will  blefs  ir,  and  make  it  a  good 
 word  unto  our  fouls. 
 
 Direct.  2.  Pray  earnejlly  unto  God  for  a  blejfing,  to 
 accompany  his  word  unto  us.  He  that  fends  the  word 
 to  us,  can  only  fend  the  blejjtno;^  to  make  it  cfFettual 
 to  us  for  our  falvation.  The  bare  enjoyment  of  the 
 word  of  God,  will  not  fave  us.     We  are  apt  to  red  in 
 
 ordinances  ; 
 
45p  TA^  Word  q^  god, 
 
 ordinances  ,•  and  think,  it  mufl:  needs  go  well  with  us^ 
 becaufe  we  partake  of  them.     The  ^ews  of  old  confi* 
 ded  in  their  temple-privileges  and  worlhip,  and  boaft* 
 ingly  faid,  The  temple  of  the  Lord,  The  temple  of  the  Lord, 
 The  temple  of  the  Lord  are  thefe  !    Jer.  vii.  4.     They 
 thought  themfelves  in  a  fafe  eftate,   becaufe  God  had 
 fet  up  his  temple  and  the  inftitutions  of  it  among  them. 
 So  we  are  prone  to  conclude  ourfelves  in  a  fafe  eftate, 
 becaufe  we  enjoy  the  word  and   ordinances  of  God. 
 Hence  many  are  brought  in  pleading  their  participation 
 in    gofpel-ordinances,  as  a  ground  why   Jefus  Chrift 
 ihould  receive  them  into  heaven.  Lm)^.  xiii.  26.    Then 
 /ball  ye  begin  to  Jay^  fFe  have  eaten  and  drunk  in  thy  pre* 
 fencey  and  thou  haji  taught  in  our  ftreets.     But  let  us  be- 
 ware of  fuch  vain  confidence  ;   and  let  us  not  reft, 
 till  we  have  felt  the  fan61ifying  power  of  the  word  of 
 God,  upon  our  fouls.     And  to  this  end,  we  muft   by 
 fervent  prayer  apply  ourfelves  to  the  God  of  all  grace, 
 that  he  would  make  the    word  of  his   grace   effedtual, 
 imto  the  begetting  and  increafing  grace  in  us.     Lee 
 us  go  to  God  and  pray,  that  he  would  fan^tify  us  by  his 
 voord  of  truth.  (Job.  xvii.   17.)    Such  prayer    to  God, 
 will  be  fuccefsful  prayer.     God  will  not  with-hold  his 
 bleffing  from  his  word,  when  we  humbly  and  earneftly 
 follow  him  with  our  prayers  for  his  blefling.  Ifai,  xliv.  3. 
 for  I  "voill  four  water  upon  him  that  is  ibirjiyy  and  floods 
 upon  the  dry  grourjd.     Ihofe  that  thirft  after,  that  earn- 
 eftly defire  and  pray  for,  a  blefljng  on    the  word  of 
 God,  fliall  have  it  fall  upon  them  as  a  refrefliing  rain 
 to  their  fouls. 
 
 Use  2.  Of  encouragement  to  repentii^g  finners  :  for, 
 the  word  of  God  is  fenc  to  you  jn  wercyy  to  do  you 
 good,  and  it  P:>aU  attain  its  end.  The  words  of  the 
 text  are  given  as  an  encouragemenc  to  the  penitent, 
 to  wait'  on  God  for  comfort,  peace  and  refreftimenc 
 by  his  word  ;  becaufe  God  will  give  efficacy  to  it,  fo 
 ss  ihdiin  /ImII accomplifi:)  that  good  to  the  foul  of  fuch, 
 %'k\Wh  it  is/entjcr-     If  ever  the  penitent  would  have 
 
 a  par^ 
 
compared  to  the  Rain  dnd  Snow.  4<5t 
 
 ■^a  pardon  fealed  to  his  foul,  and  reap  the  comfort  there- 
 of, it  mud  be  by  the  "uoord  of  God,  as  a  means  or  in- 
 flrumenc.  By  the  word  difpenfed,  God  gives  us  to 
 beary  that  he  will  abundantly  pardon  i  and  by  the  fame 
 word  he  will  caufe  us  experimentally  to  know^  that  he 
 does  abundantly  pardon.  Let  all  repenting  finners 
 then  wait  by  the  pool's  fide,  that  their  Spiritual  difeafeg 
 may  fenfibly  be  healed.  Attend  on  Chrift  in  the  way 
 of  his  own  inflitutions,  that  fo  you  may  obtain  the  tefti- 
 mony  and  comfort  of  your  being  in  a  pardoned  eftate. 
 Here  the  holy  Spirit  is  wont  to  come,  and  with  the 
 word  to  witnefs  to  us  our  being  juflified  and  adopted 
 ones.  Here  let  us  alfo  come,  and  be  found  in  the 
 way  of  the  holy  Spirit  ;  believing  in  God,  who  has 
 promifed,  that  his  word  Ihall  effedl  and  accomplifh  this 
 good,  even,  that  it  (hall  refrefli  and  comfort  the  bro- 
 ken, contrite  and  penitent  foul.  Remember  that  fcrip- 
 ture  Jfai.  Ixvi.  2.  To  this  man  will  1  looky  even  to  hint 
 that  is  poor  and  of  a  contrite  fpirit,  and  thut  trembkth  at 
 4ny  word. 
 
 K    K    K    K 
 
 K    K    X 
 
 K    K 
 
 H 
 
 Disc. 
 
^    >{KX>^XKXKXKKKK5<XXXKXKXXX   ^1 
 
 Repenting  Sinners  brought  out    o£  fpjn- 
 mal  Boj'idage^    Vvith   fpiritual  Joy  and 
 
 -   Peace. 
 
 D  I  SCOUR  S  E    XIL 
 
 IS  A  I.    LV.    12. 
 
 For  ye  Jhall  go  out  ivith  yoy^    and   be  led 
 
 forth  with  Peace  :    the  Mountains  and 
 
 the  Hilis  poall  break  forth   before  you 
 
 into    Singings  and  all  the  Trees    of  tke 
 
 Field  pall  clap    their  Hands. 
 
 KXXXX  N  this  verfe  there  is  a  further  encouragement 
 k  X  X  X  X  given  unto  repentance,  taken  frorh  the  blcfied 
 XX XXX  ^^^^^  ^^^  confcquents  of  it  ;  which  are 
 XXXXX  three. 
 
 I.  Deliverance  from  fpiritual  bondage. — Te  Jhall  go 
 out^—Te  Jhall  he  led  forth.  The  Egyptian  and  Babylonian 
 captivities  were  types  of  our  fpiritual  captivity  •,  and  the 
 deliverance  of  God's  people  out  of  thofc  captivities,  was  a 
 type  of  our  deliverance  from  fpiritual  captivity.  And 
 this  is  one  of  the  bleflings  here  promifed  to  all  repenting 
 and  returning  Tinners. 
 
 2,  Spiritual 
 
Reptnting  Sinners,  irought  out  of  Bondage,  6fc.     46^ 
 
 2.  Spiritual  joy.  Te  floall go  out  'U)ith  joy^-^-the  mountains 
 and  the  bills  /hall  break  forth  before  you  into  fingingy   and 
 all  the  trees  cf  the  field  /ball  clap  their  bands.     Ihere  was 
 great  joy  at  the  deliverance  of  the  people  of  God  out 
 of  their  Babylonian  captivity.  Pfal.  cxxvi.  i,  2.    IVhen 
 the  Lord  turned  again  the  caftimy  of  Zion,  'me  were  like 
 them  that  dream.    Then  was  our  moutb  filled  with  laughter^ 
 and  our  tongue  vjith  finging.     And  in  our  text  the  moun- 
 tains, and  hills,  and  trees  of  the  field,  are  reprefented 
 as  rejoicing,  in  their  joy  and  deliverance.     Which  myf- 
 tically  means,  the  great  rejoicing  there  is,  at  the  bring- 
 ing finners  out  of  their   fpiritual  captivity.     This  i^ 
 matter  of  greateft:  joy. 
 
 3.  Spiritual  peace.  Te  [hall  be  led  forth  with  peace. 
 As  the  people  of  God  were  led  along  from  Babylon  to 
 Judea  quietly  and  peaceably  ,•  fo  (hall  true  penitents 
 enjoy  peace  and  quietnefs  in  their  paflage  from  fin, 
 to  grace,  and  glory.  Their  repentance  fliall  be  follow- 
 ed with  abundance  of  peace. — Hence  note, 
 
 D  0  c  T.  Repenting  finners  fjall  be  brought  out  of  their 
 fpiritual  captivity  with  joy  and  peace." -HtTQ  feveral  Pro- 
 pofiiions. 
 
 Prop.  i.  Sinners  in  the  fl:ate  of  nature ^  are  under 
 fpiritual  captivity.  Their  (late,  is  a  flate  of  bondage. 
 All  natural  men,  are  fpiritual  captives.     Particularly, 
 
 r.  They  are  captives  to  the  jujlice  of  God.  Sin- 
 ners are  traytors  and  rebels  againft  God  :  And  hence 
 the  juftice  of  God  holds  them  as  its  prifoners.  They 
 are  bound  under  the  condemning  power  of  the  law  of 
 God.  And  therefore  they  are  (aid  to  be  by  nature 
 children  of  wrath  (Epb.  ii.  3.)  that  is,  fiich  to  whom 
 wrath  is  due,  and  againft  whom  wrath  is  denounced, 
 by  the  righteous  fentence  of  the  law.  They  (land 
 bound  to  fuffer  eternal  puniihment  for  their  fins. 
 Hence  we  are  faid  to  be  bought^  out  of  the  hands  of 
 divine  jufl:ice,  by  the  pavraent  of  a  price  ^  r  our  re- 
 demption.   I    Cor,   vi.    20.    For  ye  are  bought  with  a 
 
 price. 
 
4^4    kepenting  Sinners  brought  out  of  BoNPAOi, 
 
 price.  So  i  Pet.  i.  i8,  rp.  Te  were  redeemed—mtb  the 
 precious  blood  of  ChrijL  Jefus  ChriH:*  by  (bedding  his 
 .  precious  blood  for  us,  made  full  fatisfadlion  to  the  infi- 
 nite juftice  of  God,  arid  To  freed  us  from  our  bondage 
 to  divine  wrath» 
 
 2.  Sinners  are  captives  to  Satan.  The  Devil,  when 
 he  firft  ailauked  man  with  his  temptations,  gained  a 
 tlSiory  over  him.  And  now  men  naturally  ai-e  capcives 
 to  him,  as  being  conquered  by  him  ,'  and  by  the  juft 
 judgment  of  God,  are  left  under  his  power.  And 
 iheriefore  finners  are  faid  to  be  led  captive  by  him  at  hi: 
 mil.  2  Tim.  ii.  26.  He  tyrannifes  over  them,  ^ndmorks 
 in  them.  Eph.  ii.  2.  He  concinu:ilfy  tempts  them,  and 
 drives  them  on  to  all  manner  of  evil.  Great  is  the 
 power,  which  Satan  has  over  natural  men.  They 
 obey  him  a§  tht'it  father,  Joh.  viii.  44.  Te  are  of  your 
 father  the  Devil  ;  and  the  lujls  of  your  father  ye  will  do. 
 They  ferve  him  as  their  god.  And  therefore  he  is 
 called  the  god  of  this  world.  2  Cor.  iv.  4.  They  do 
 pradlically  own  him  for  their  god,  by  yielding  fubjec- 
 tion  to  him,  rather  than  to  God,  the  true  and  hving 
 God. 
 
 3.  Sirihers  are  captives  to  fin.  Ind\Velling  ^m  bears 
 riile  in  them.  That's  the  principle,  which  governs 
 them.  They  are  under  the  dominion  of  fin,  fo  as  to 
 be  the  ferv  ants  of  fin,  and  obey  it  in  the  lufts  thereof ^  Rom. 
 vi.  12,  17.  and  Tit.  iii.  3.  fp^e  our  f elves  were  fome- 
 times  foolifby'—ferving  divers  lujts  and  pie  afar  es.  Sin  is 
 the  law  in  them,  which  gives  commands  to  them  ;  and 
 they  are  obedient  thereunto.  Natui-al  men's  lufls,  are 
 their  lords^  which  hold  them  under  their  power.  And 
 hence  wicked  men  are  faid  to  be  boldeh  with  the  cords  of 
 their  fins y  (Prov.  v.  22.)  which  partly  means,  that 
 they  are  held  fad  by  the  flrength  of  their  lufts,  kept 
 under  the  full  power  and  dominion  thereof.— -Thus  for 
 the  firft  Propofition. 
 
 Prop.  2.  Repenting  firtners  (hall  be  brought  out  of 
 this  fpiritual  captivity.  This  will  be  the  bleffed  privi- 
 lege of  all  true  penitents Particularly, 
 
 I.  They 
 
ii)itb  fpiritual  Joy  and  Peace,  '^^ 
 
 ■^  1.  They  (liall  be  delivered  from  their  captivitv  ro 
 the  jufiice  of  God.  This  binds  finners  over  to  fufFer 
 ithe  punilliment  due  to  their  fins  :  but  now  upon  their 
 repentance,  judice  will  let  thefe  prifoners  go  free.  Their 
 chains  of  guile  (liall  be  knocked  cfF,  and  their  obligar 
 tion  to  punidiment  (liall  be  taken  awav.  For  God  will 
 grant  a  full  pardon  to  all  repenting  finners.  y^&s  \\i. 
 ig.  Repent  ye  therefore,  and  he  converted,  that  your  fins 
 may  be  blotted  out,  Upon  ikiners  repentance,  God^ 
 for  ChrilVs  fake,  will  be  merciful  to  their  unrigbteoufnefs^ 
 and  their  fins  and  iniq'iities  he  ixiill  remember  no  more  at  allf 
 On  the  account  of  me  price,  which  Chrift  has  paid  to 
 the  juftice  of  God  tor  their  ranfom,  ihey  (hall  be  fee 
 at  libercv  from  the  condemning  power  of  the  law  of 
 God.      '  .        . 
 
 2.  Thev  {lull  be  delivered  from  their  captivity  to 
 Satan,  When  a  finner  is  broiJght  to  repentance,  he 
 is  then  turned  from  the  power  of  Satan  unto  God.  A61. 
 xxvi.  J 8-  He  no  longer  abides  in  willing  fubjtiliori 
 to  the  temptations  of  Satan.  He  is  then  delivered  from 
 the  power  of  darhtefs,  and  tranflated  into  the  kingdom  of 
 the  dear  Son  of  God,  Col.  i.  13.  He  is  delivered  from 
 his  fldvery  to  the  devil,  and  made  a  willing  fubjedl  of 
 jefus  Chrifi. 
 
 3.  Thev  fliall  be  delivered  from  their  captivitv  to 
 fm.  No  fooner.do  finners  tepent,  but  the  cords  (f  their 
 iniquities,  with  which  they  were  fall  bound,  are  broken 
 afunder.  The  holy  Spirit  of  God  mortifies  their  lufls, 
 and  frees  them  from  the  dominion  of  fin.  Rom.  vj.  22. 
 But  now  being  made  free  from  fin,  and  become  thefcrvants 
 of  God. --'^Vhay  are  lee  at  liberty  from  the  commanding 
 power  of  their  lufis,  and  yield  up  ihemfdves  fervan's 
 to  God.  Though  their  lulls  remain  and  Air  in  them, 
 yet  they  do  not  reign  over  them.  Though  they  flrive 
 to  recover  their  dominion  over  them,  yet  they  fi^iU 
 never  be  able  to  accomplifh  it.  For  Crod  has  affurcd 
 ihem,  ihdii  fin  pj all  no  more  have  dominion  over  them.  Kom. 
 vi.  .14.  Ic  fliall  never  have  an  abfolute,  unc^jurrouled 
 power  over  them,  as  it  formerly  had.     'i'h<^ii^h  it  ma\^ 
 
 \\  h  .  thr-  ug:i 
 
A'66    R'epcnting  Sinners  brought  OMf  0/  B  o  n  D  a  g  e, 
 
 through  its  violent  workings,  carry  them  away  fome* 
 tilmes  to  particular  ath  of  fin,  yet  it  (liaJI  not  hold  them 
 under  its  power  ;  but  they  fhall  rife  again  by  faith  and 
 repentance,  and  fliall  be  more  fet  againft  fin  for  the 
 time  to  come. ---Thus  for  the  fecond  Propofition.--- 
 
 Prop.  3.  The  deliverance  of  penitent  finners  from 
 their  fpiritual  captivity,  fiiall  be  with  joy.  When  fin- 
 ners are  brought  to  repentance,  and  refcued  from  their 
 fpiritual  thraldom,  it  is  a  matter  and  occafion  of  ex- 
 ceeding joy. Particularly  here, 
 
 1.  It  is 'a  matter  of  joy  to  ^efas  Cbriji.  This  is  re- 
 prefented  to  us  in  that  parable  of  the  man  who  rejoic- 
 ed, in  that  he  had  found  his  [beep  that  'Xas  loft.  Luk.  xv* 
 6.  Jefus  Chrifl:  is  the  great  lliepherd,  and  periftiing 
 finners  are  his  lofl  flieep.  Now  when  thefe  are  reduc- 
 ed from  their  wanderings^  and  brought  home  to  Jefus 
 Chrifi:  by  faith  and  repentance,  it  is  a  ground  of  rejoic- 
 ing to  him.  And  the  converfion  of  finners  muft  needs 
 be  a  matter  of  joy  to  him  :  for  thereby  Satan's  king- 
 dom is  lefifened,  and  his  own  kingdom  is  enlarged.  The 
 Devil  has  fewer  fubjedls,  and  he  has  more.  This  af- 
 fords him  a  ground  for  triumph  over  that  implacable 
 enemy  to  his  intereft. 
 
 2.  It  is  matter  of  joy  to  God  the  Father.  This  is  re- 
 prefented  to  us  in  the  parable  of  the  father's  rejoicing 
 at  the  return  of  his /)ro^/ga//^;z.  Luk.  xv.  23,  24.  Let 
 lis  eat  and  be  merry y  for  this  my  Jon  was  dead,  and  he  is 
 alive  again,  he  was  lofty  and  is  found.  And  they  began 
 to  be  merry.  And  this  mud  needs  be  a  ground  of  re- 
 joicing to  God,  inafmuch  as  hereby  his  glory  is  ad- 
 vanced. For  when  finners  are  converted  to  God,  they 
 ceafe  to  live  to  his  difiionour,  and  do  now  devote 
 themfclves  to  his  fervice  and  glory.  They  become 
 a6live  inftruments  of  his  praife  ;  making  his  glory  the 
 chief  fcope  of  their  lives. 
 
 3.  It  is  matter  of  joy  to  the  holy  angels.     Evil  angels 
 indeed  are  filled,  with  vexation  and  trouble  at  the  con- 
 verfion of  finqers,  but  good  angels  do  therein  exceed- 
 ingly 
 
with  fpiritital  Joy  and  Peace.  467 
 
 ingly  rejoice.  LuL  xv.  10.  There  is  joy  in  the  prefenct 
 of  the  angels  of  God,  over  one  Jinner  that  repenteth.  They 
 rejoice  in  that  glory  which  redounds  to  God  by  the 
 finner's  repenting  :  and  they  rejoice  in  the  welfare  and 
 falvation  of  the  finner  in  this  way  of  repentance.  And 
 hence  they  do  with  chearfulnefs  minifter  to  all  true  con- 
 verts, taking  fpecial  care  and  charge  of  them,  as  thofe 
 that  are  dear  to  Chrifl. 
 
 4.  h  is  matter  of  joy  to  the  faints  of  God.  The  man 
 that  found  his  loft  Jhccp,  called  together  his  friends  and 
 neighbours  to  rejoice  with  him.  Luk.  xv.  6.  And  the 
 father  in  the  parable  calls  upon  his  fervants  to  rejoice 
 with  him  in  the  return  of  his  prodigal  f on ,  f  22,  23.  'i'his 
 gives  us  to  underftand,  that  the  friends  of  Chrili,  and 
 the  fervants  of  God,  do  rejoice  in  the  converfion  of 
 finners.  They  have  no  greater  joy,  than  to  fee  finners 
 turn  from  fin,  and  walk  with  God  in  newnefs  of  life. 
 3  Ep.  Job.  ^3,4.  /  have  no  greater  joy,  than  to  hear 
 that  my  children  "Jialk  in  the  truth.  I'hus  Barnabas,  a 
 good  man,  was  glad,  when  he  faw  the  grace  of  God  in 
 the  converfion  of  the  Gentiles.  Atts  xi.  23.  Good  men 
 do  exceedingly  rejoice  to  fee  others  become  good,  and 
 joining  with  them  in  ferving  and  glorifying  God,  here 
 and  forever. 
 
 5.  It  is  matter  of  joy  to  repenting  finners  themfelve^. 
 When  the  people  of  Ifrael  were  brought  our  of  their 
 Babylonian  captivity,  their  mouth  was  filled  with  laughter^ 
 and  their  tongue  with  finging.  Pfai-  cxxvi.  2.  'l"here  was 
 fuch  an  overflowing  fulnefs  of  joy  and  gladnefs  in 
 their  hearts,  as  difcovered  iifelf  in  their  countenmce 
 and  voice.  So  Ihall  it  be  with  ail  true  penitents,  who 
 are  brought  out  of  their  much  more  doleful  fpiritual 
 Captivity.  Many  finners,  upon  their  fincere  repentance 
 and  firft  converfion  to  God,  have  the  oyl  (f  glad- 
 nefs plentifully  poured  out  upon  them,  'i'hus  it  was 
 ufually  with  the  converts  recorded  in  the  holy  fcrip- 
 turcs.  They  partook  of  the  comforts  of  the  Holy  Gho/t, 
 at  the  fame  time  that  ihcy  were  made  partakers  of  Ins 
 graces.      We  frequently  read  of  the  holy,  refrjfhing 
 
 H  h  2  j'^y^ 
 
4^)8  ■  Repenting  S  i  n  N  k  R  s  brought  owf  c/  B  o  N  b  A  G  £, 
 
 joys  of  believers  ;  yea,  of  their  rejoycing  ivitb  joy  nil- 
 fpeakabk  and  full  of  glory ,  i  Per.  i.  8.  Indeed,  all  true 
 peniietiis  are  not  always  aftually  poflllTed  of  fuch  joys. 
 They  may  for  a  feafon,  when  there  is  need  of  it,  be  in 
 heavinefs.  i  Pet.  i.  6.  Yet  however,  the  repenting 
 iinner  has  a  right  to  fpecial  joys.  Jefus  Chrill  has 
 promifed^  that  fuch  as  mourn  for  fin,  jhall  he  comforted. 
 Macth.  V.  4.  And  they  that/o-zu  in  tears,  fliall  reap  in 
 joy.  Pfal.  cxxvi.  5.  There  is  an  harveil  of  joy,  which 
 they  {hall  reap  in  due  time  ;  efpecially  in  the  world  to 
 come.  There  they  fhall  partake  of  fulne/s  of  joy  for 
 ever.  Pfal.  xvi.  ir.  And  oftentimes,  in  this  hfe,  God 
 does  revive  the  fpirit  of  the  contrite  ones.  JJai.  Ivii.  15. 
 There  are  fcafons,  wherein  thev  have  Ibme  com- 
 forting tade  of  God's  love  to  their  fcUls,  and  wherein 
 they  do  rejoice  in  hope  of  eternal  glorv.  Now  and  then, 
 they  Jit  down  under  the  fbadow  of  Chrijl  with  great  delight^ 
 and  his  fruit  is  fweet  unto  their  tade.  He  brings  them 
 into  the  banqueting  houfe,  and  his  banner  over  them  is  love. 
 Ganr»  \u  3,  4.    Thus  for  the  third  Propoiiiion.-— 
 
 pROt*.  4.  Repenting  finners  fhall  be  brought  out  of 
 their  fpiritual  captivity  with  peace.— -Indi^^d,  when  a 
 foul  is  \tA  out  of  its  fpiritual  bondage  to  fin  and  Satan, 
 jc  then  begins  a  warfare  :  it  is  engaged  in  a  fpiritual 
 conflidl  with  the  Devil  and  fin  ,•  and  will  continue  fo 
 to  be  all  its  days  on  earth.  Yet  however,  there  is  a 
 manifold  ^nd  blcff^d  peace,  which  it  enjoy?.  All  true 
 penitents  are  partakers  of  the  mod  dtfirahle  peace. 
 
 I.  Repenting  finners  have  peace  with  God.  While 
 they  were  impenitent  and  difobedient,  God  was  their 
 enemy.  But  upon  their  repentance  and  converfion  to 
 God,  then  God  becomes  reconciled  to  them.  He  then  is 
 their  friend,  yea,  and  their  reconciled  Father.  He 
 bears  a  tender,  fatherly  love  to  them.  Thus  when 
 Ephraim  repented,  God  iays  of  him  ;  Is  Ephraim  my 
 dear  fon  ?  Is  he  a  p  leaf  ant  child  ?  Jer.  xxxi.  20.  When 
 rhe  prodigal  returned,  his  Father  embraced  him y'kjjjed him , 
 and  reflored  him  to  his  favour^  Luk,  xv.  20.    God  is  as 
 
 well 
 
^ith  fphitml  Joy  and  Peace.  469 
 
 well  pleafed  wich  penitent  finners,  as  if  they  had  never 
 difpleafed  him  at  all.  Through  Jefus  Chrifi,  God  is 
 perfedlly  and  eternally  pacified  and  reconciled  to  them. 
 
 2.  Repenting  finners  have  peace  with  th^  creatures. 
 While  men  abide  in  their  fallen  fbate,  all  the  creatures  are 
 fee  againfl:  them.  I'hey  are  ready,  at  the  command  of 
 God,  to  be  the  executioners  of  his  vengeance  on  fin- 
 ners. There  is  not  the  lead  creature,  but  what  would 
 deflroy  a  finner,  if  it  h^^d  orders  from  God  fo  to  do. 
 But  now,  when  finners  turn  to  God  by  repentance, 
 there  is  no  creature,  that  will,  or  can,  hurt  them. 
 There  is,  as  it  were,  a  league  of  friendlhip  between 
 every  true  convert,  and  every  creature  of  God,  both 
 animate  and  inanimate.  Job  v.  23.  Thou  fljalt  be  in 
 league  with  the  Jlones  of  the  fields  and  the  beajls  of  the 
 •field  [hall  be  at  peace  with  thee.  Thofe  that  truly  return 
 into  covenant  with  God,  fhall  have  all  creatures  brought 
 again  into  covenant  with  them,  fo  as  not  to  hurt  them, 
 but  to  further  their  welfare  and  promote  their  ever- 
 lading  good. 
 
 3.  Repenting  fmners  have  peace  with  their  own  con- 
 fciences.  The  confcience  of  an  impenitent  finner,  is 
 armed  againft  him.  It  accufes  him  of  fin,  condemns 
 him  for  it,  cites  him  before  the  judgment-feat  of  God  ; 
 and  hereby  diftrefles  and  terrifies  him.  Unlefs  he  be 
 judicially  hardened,  his  confcience  will  trouble  him. 
 But  now,  when  a  finner  repents  of  his  fins,  and  returns 
 unto  the  Lord,  his  confcience  fpeaks  peace  to  him.  Ic 
 excufes  him,  and  acquits  him  before  God,  and  gives 
 in  its  iefi;imony  for  him.  TW\$  confcience  purged  from 
 deadworkSy  as  being  confcious  to  the  believer's  freedom 
 from  the  guilt  of  Cm  by  the  blood  of  Chrill,  is  a  continual 
 feaji.  The  en.lightned  confcience  of  a  repenting  finner, 
 is  not  an  enemy  to  him  ;  but  a  friend,  that  fpeaks  com- 
 fortably to  him.  When  fin  is  repented  of,  it  is  par- 
 doned. And  when  fin  is  pardoned,  there  is  peace  in 
 the  foul.  Though  not  always  fo  much  as  perfectly  to 
 free  from  fcar^  yec  fo  much  as  to  fecure  from  finking 
 defpair. 
 
 H  h  3  4.  Re. 
 
47©    Repenting  Sinners  brought  out  of  Bonbage, 
 
 4.  Repenting  finners  have  peace  with  deatk—^To. 
 impenitent  finners,  death  is  a  dreaded  enemy.  To  them 
 it  is  a  king  of  terrors^  They  can  hardly  think  of  it 
 without  amazement  and  trembling.  And  therefore 
 they  do  all  that  they  can,  to  keep  the  thought  of  it 
 out  of  their  minds.  They  look  upon  ir,  as  the  end  of 
 all  their  comforts,  and  the  beginning  of  their  never- 
 ending  forrows  :  and  therefore  put  it  far  aimy  from 
 tbem. -"But  now  to  a  true  penitent,  death  is  a  real 
 friend.  Irs  fiing  is  taken  out  (his  fins  being  pardoned) 
 and  fo  it  can  do  him  no  harm.  Nay,  it  will  do  him 
 ihe  greateft  fervice,  as  it  will  put  an  end  to  his  fins, 
 and  forrows,  of  all  forts  ;  and  as  it  will  hand  him  over 
 to  a  ftate  of  eternal  blefiednefs,  with  Jefus  Chrill",  in 
 the  kingdom  of  heaven.  The  death  of  a  penitent 
 then,  as  to  his  body,  is  but  a  Jl.eep,  or  lying  down  to  reffe 
 for  a  while,  in  order  to  awake  unto  an  endlefs  life  of 
 glory.  And  his  death,  as  to  his  fouly  is  but  a  pajjage  to 
 heaven,  the  place  of  perfe6l  reft  and  peace.  Jfai.  Ivii.  2. 
 The  righteous  is  taken  from  the  evil  to  come.  He  fhali 
 enter  into  peace  :  they  [ball  reft  in  their  beds,  till  thQ 
 p.efurreftion. 
 
 ApplicatioNc 
 
 Use  I.  We  hence  learn,  how  fad  and  deplorable  the 
 condition  of  impenitent  finners  is.  For  their  ftare  is  di- 
 reStly  contrary  to  that  of  repenting  finners.  Thefedo 
 enjoy  liberty,  joy^  and  peace  y  and  confequently,  impe- 
 nitent finners  have  neither  true  liberty,  nor  joy,  nor 
 peace. 
 
 I.  They  have  no  true  liberty.  Indeed,  impenitent 
 and  difobedienc  finners,  do  ufually  think,  that  no  men 
 enjoy  fuch  libertv  and  freedom,  as  they  do.  They 
 h've  as  they  lift,  following  their  own  corrupt  inclinati- 
 ons, and  gratifying  their  own  vile  aff>;61:ions.  This 
 they  count  real  liberty  ;  which  is  nothing  but  licenti- 
 mfnejs.  This  is  what  thev  reckon  true  freedom, 
 Y/nich  is  indeed  moft  \7ofu}  favery.     The  carnal  JewSy 
 
 ihotighc 
 
Wh  fpiritual  Joy  af2d  P  £  a  c  e.  47 1 
 
 thoughc  themfelves  free,  and  in  bondage  to  none  : 
 Whereas  our  Lord  gave  them  to  underftand,  that  they 
 were  the  /laves  of  Satan  and  fm.  Joh.  viii.  33,  34,  44. 
 And  whac  more  miferable  captivity  can  there  be,  than 
 to  be  under  the  command  of  liii,  under  the  tyranny 
 of  Satan,  and  the  condemnation  of  the  law  of  God  ? 
 And  this  is  the  fad  cafe  of  every  impenitent  finner,  for 
 the  prefent.  And  what  will  the  end  of  this  bondage 
 be  at  the  lafl  ?  Why,  the  wretched  flave,  that  has 
 been  doing  the  drudgery  of  Satan,  and  tiring  out  him- 
 felf  in  the  fervice  of  fin,  will  at  laft  be  fliut  up  in  the 
 prifon  of  hell,  and  there  be  tormented  with  Lhe  Devil 
 for  ever.  His  work  they  have,  and  his  zvages  they 
 Ihall  receive. 
 
 2.  Impenitent  finners  have  710  true  joy.  Indeed,  fin^ 
 ners  themfelves  do  think  that  they,  of  all  men,  lead  the 
 moft  jocund  and  pleafant  lives.  They  eat.diink  and  are 
 inerry,  indulging  themfelves  in  carnal  and  lenfual  plea- 
 fures.  But  thefe  are  no  real,  fatisfying  pleafures.  They 
 are  no  better  than  whac  the  very  beafh  do  enjoy.  And 
 they  are  but  of  very  lloorc  duration.  Heb  xi.  25.  The 
 pleafures  of  fin  are  but  for  a  feafon.  They  will  not  lafl: 
 long,  but  in  a  little  while  will  come  to  an  end.  And 
 then  the  ijjae  and  eonfeqiientsoi  them  v/ili  be  mofb  dread- 
 ful They  will  terminate  in  exquifite  ^ad  eternal  tor- 
 ments. Thus  it  was  with  that  voluptuous  perfon,  who 
 fared  fainptuoujly  every  day  :  when  he  died,  he  went 
 down  to  the  place  of  torments.  Luk.  xvi.  23,  24.  And 
 the  more  perfons  have  lived  in  pleafures,  the  more  and 
 greater  will  their  torments  be.  JZev.  win.  7.  Hozv  much 
 fie  hath  lived  deliciou/ly^  fo  much  torment  and  forrow  give 
 her.  So  that  thefe  Iweet  pleafures,  will  end  in  bitcer- 
 nefs.  The  joys  of  finners,  will  b^  followed  with  cnd- 
 lefs  forrovvs.  They  will  mourn  a:  the  lajt,  and  I'ocep 
 and  wail  for  ever.  Their  prefent  laughter  therefore  is 
 nothing  but  madnefs.  Eccl.  ii.  2.  For  like  mad-men, 
 they  are  fporting  themfelves  in  that  which  will  end  la 
 Vheir  del1ru6lion. 
 
 ^-I  h  4  -3-  Isn^ 
 
47^    Repenting  Sinners  brought  outofEot^DAG e, 
 
 3.  Impenitent  finners  have  no  true  peace.    Indeed,  fin- 
 
 ners  may  be  in  a  Hate  of  carnal  fecuricy,  and  fo  enjoy 
 
 a  kind  of  falfe   peace.      This  may    arife  from  many 
 
 caufes.     Sometimes   it   arifes   from   infidelity.     Thus 
 
 when  finners  do  not  believe  the  exigence  of  God,  or 
 
 that  he  is  fo  holy  and  juft  a  God  as  he  is  declared  to 
 
 be  in  his  word,  they  may  enjoy  fomething  of  inward 
 
 quietnefs,  as  not  apprehending  the  wrath  of  God  that 
 
 will  be  revealed  againft  fin.     Sometimes  they  are  fo 
 
 drenched  in  fenfijalpleafures   and  fwallowed  up   in 
 
 worldly^ bufinefles  and  concerns,  as  to  have  no  thoughts 
 
 of  the  dangeroufnefs  of  irheir  condition  ;  and  {o  may 
 
 be  free  from  inward  troubles,  and' be  at  eafe  in  their 
 
 minds.     But  this  is  no  true  peace  of  confcience,  it  ii 
 
 rather  (lupidity,  or  fearednefs  of  conjcience.     Their  cJon- 
 
 fciences  are   lulled  afleep,  but   not   fpiritually  at  refi*. 
 
 And  fooner  or  later,  their  confciences  will  awake,  and 
 
 be  armed  againft  them  and  terrify  them.     P'or,  there  is 
 
 no  peace  to  the  wicked.  Ifai,  xlvjii.   22. --'- And  as  they 
 
 have  no  true  peace  of  confcience,  fo  neither  have  they 
 
 any  real  peace  with  God.  >  He  is  an  enemy  to  them, 
 
 and    will  ere  long  appear  to   be  fo.      Though  for  a 
 
 time  he  may    hold  in  his  anger,  and  difpenfe  favours 
 
 in  his  providence  to   them  ;    yet  his  wrath  will  in  a 
 
 Jittle  while  wax  hot,   and   break  forth  againft' therr» 
 
 That  moft  awful  fcripture  will  be  verified   upon    them, 
 
 Beut.  xxxii.  40,  41.    /  lift  up  my  hand  to  heaven,  and^ 
 
 fay^  I  live  for  £ver  :  If  I  wbet  my  glittering  f wordy  and> 
 
 mine  hand  take  hold  on  judgment^  I  will  render   vengeance' 
 
 to  mine  enemies^  and  will  reward  them  that  hate  ;«^.--ihus 
 
 for  the  firft  Ufe. 
 
 Use  2.  Hence  we  learn,  that  repentance  is  no  hin- 
 drance unto  true  joy  ^nd  peaae.  Sinners  are  apr  lo  look 
 upon  ferious  and  hearty  repentance,  as  inimical  to  joy 
 and  peace.  They  account  it  a  melancholy,  difquieting, 
 and  deje£ling  thing  ;  in  the  exercife  whereof,  perfons 
 muft  give  up  themfelves  to  Ibrrow  and  heavinefs  of 
 fpirit;  and  take  their  leave  of  all  true  pleafure  and  reft-. 
 
 .  ;  But 
 
vo'ith  fpiritual  Joy  and  Peace.  473 
 
 But  this  is  a  great  miQake.  Indeed,  it  is  a  truth,  that 
 repentance  will  put  men  upon  renouncing  ih ch  finfu I 
 joys  and  pleafures.  But  thefe  are  better  p-artcd  with 
 than  kept.  For  ihey  are  poyfonful  and  pernicious,  both 
 to  body  and  foul.  It  is  therefore  no  diskindnefs,  but 
 the  greatefl:  kindnefs  to  ourfelves,  to  abandon  them 
 wholly  and  for  ever.  Mofes  chofe  affli^ions,  with  God's 
 people,  rather  than  iho^Q  pleafures,  deb.  xi.  25.-- And 
 in  the  room  of  thefe  pleafures,  repentance  will  afFord  to 
 us  far  better  pleafures.  In  the  way  of  repentance,  fome- 
 ihing  of  the  joys  and  pleafures  of  heaven^  are  let  into 
 the  foul.  Nay,  in  the  very  txercife  of  repentance 
 itfelf,  there  is  fweet  pleafure  and  delight.  A  truly 
 penitent  foul  finds  irfelf  eafed  and  refreflied,  when  i'c 
 melts  down  into  tears  before  the  gracious  and  merciful 
 God.  A  Zealand  burden  is  thereupon  removed  from  the 
 foul,  and  it  finds  reft  ;  according  to.  that  promife  of 
 Chrifb,  Matth,  xi.  28-  Come  unto  me,  nil  ye  that' labour 
 and  are  heavy-ladeny  and  I  will  give  jou  refl.  I'his  peace 
 and  joy,  which  it  finds  in  the  practice  of  repentance, 
 it  would  not  exchange,  for  all  the  former  delights  and 
 l^itisfadlions,  which  it  found  in  the  ways  of  fin. ---Lee 
 none  of  us  then  believe  the  falfe  reprefentations  of 
 repentance,  made  unto  us  by  Satan.  He  would  deter 
 us  from  repentance  bv  fears  of  fadnefs  ;  when  his  de- 
 fign  is,  to  roh  us  of  the  greatefl  joys. 
 
 Use  3.  Of  Exhortation  to  repenting  finners,  to  blefs 
 Cod  for  their  deliverance  out  of  fpiritual  captivity. 
 This  is  a  jufb  matter  for  thankfgiving  and  praife.  Pfal. 
 cvii.  I,  2.  O  give  thanks  unto  the  Lord;  for  he  is  good. 
 Let  the  redeemed  nf  the  Lord  Jay  fo,  whom  he  hath  re- 
 deemed from  the  hand  of  the  enemy.  Thus  the  apofile 
 gives  thanks  to  God  for  the  deliverance  of  the  Romans 
 from  their  fervitude  to  fin.  Rom.  vi.  17.  Thanks  be  to 
 Gody  ye  were  the  fervants  of  fm  ;  but  ye  have  obeyed  from 
 the  heart  the  form  of  do^rine  which  was  delivered  to  you. 
 
 To  excite  yoa  unto  praifing  Gody  confider  thefe 
 following  things. 
 
 Mot. 
 
474   Repenting  Sinners  hrougbt  out  0/  Bondage, 
 
 Mot,  I.  Confider  what  kind  of  deliverance  this  is. 
 If  we  take  a  view  of  it  diftin6tly,  we  (hall  fee  what 
 caufes  there  are  for  thankfgivings. 
 
 1.  It  is,  of  all  deliverances,  the  great  eft.  No  deli- 
 verance is  comparable  to  this.  Deliverance  from  bodily 
 captivity,  is  accounted  a  great  mercy.  Poor  captives 
 that  are  at  the  will  and  difpofal  of  their  barbarous  ene- 
 mies, are  oftentimes  imprifoned,  and  cruelly  ufed,  and 
 put  to  all  manner  of  drudgery.  This  was  the  cafe  of 
 ihe  people  of  God  in  their  Egyptian  bondage.  Their 
 yoke  was  exceeding  heavy,  and  their  deliverance  out 
 of  that  houfe  of  bondage  was  a  wonderful  favour,  for 
 which  they  praifed  God.  Exod.  xv.  13.  Thou  in  thy 
 mercy  haft  led  forth  thy  people,  which  thou  haft  redeemed. 
 Thus  alfo  when  they  were  afterwards  redeemed  out  of 
 their  Babylonian  captivity,  they  praifed  God  with  joyful 
 lips.  Pfal.  cxxvi.  3.  The  Lord  bath  done  great  things  for 
 us^  whereof  we  are  glad.  Yet  how  great  foever  thefe 
 deliverances  were  in' themfelves,  they  were  but  finally 
 compared  with  this  deliverance  out  of  fpiritual  capti- 
 vity. The  fubje6l  of  this  deliverance  is  the  foul  of 
 man,  which  is  of  far  more  worth  and  excellency,  than 
 the  body.  The  evils,  which  it  is  delivered  from,  do 
 far  exceed  all  bodily  evils.  It  is  delivered  from  the 
 curfe  of  God,  from  the  power  of  Satan,  from  the  do- 
 minion of  fin,  and  from  the  damnation  of  hell.  How 
 inconfiderable  are  all  bodily,  temporal  calamities,  unto 
 fuch  evils  as  thefe  ?  There  is  therefore  infinitely  more 
 caufe  to  blefs  God  for  deliverance  out  of  this  fpiritual 
 bondage,  than  out  of  the  mod  grievous  bodily  bondage. 
 How  thankful  do  men  feem  to  be,  if  they  are  refcued 
 out  of  Turkifhf  or  Indian  captivity  \  But  how  much 
 more  thankful  fliould  they  be  for  this  far  better  deli- 
 verance, from  fpiritual  captivity  ? 
 
 2.  This  deliverance  Ihall  be  abfolutely  perfe^.  It 
 is  now  only  begun,  and  in  part ;  but  it  fhall  in  due 
 time  be  confummated,  and  brought  to  full  perfection. 
 Thus  it  wi^I  be  after  deaths  in  the  ether  world.  The 
 fgiily  at  its  departure  out  of  the  tody,  fhall  perfe6lly 
 
 be 
 
*  Vihh  fpiritual  ]oY  and  ?EAcz.  475 
 
 be  delivered  from  the  tempting  power  of  Satan.  Ic 
 (hall  go  to  Chrift  in  glory,  where  it  will  be  out  of  the 
 reach  of  all  vexing  temptations  from  that  wicked  one. 
 The  foul  fhall  then  alfo  be  perfe6lly  delivered  from 
 ^n.  J^o  fin  (liall  be  remaining  in  it  in  the  lead  degree. 
 It  Ihall  be  made  perfe6lly  finlefs. — And  at  the  day  of 
 the  refurre&ion,  boch  foul  and  body  in  conjun6tion,  ftiall 
 be  compieatly  delivered  from  the  power  of  all  enemies. 
 It  is  therefore  called  by  way  of  eminency  the  day  of 
 our  redemption.  Eph.  iv.  30.  Grieve  not  the  holy  Spirit, 
 ivhereby  ye  are  fealed  unto  the  day  of  redemption  ;  even 
 the  final  and  compleat  redemption  of  the  purchafed  pof 
 fejjion.  Eph.  i.  14.  In  that  day,  they  fliall  be  fully  re- 
 deemed from  all  Cm  and  mifery,  and  be  made  com- 
 pieatly happy.  And  that  day  is  efpecially  called  the 
 day  of  the  redemption  of  our  body.  Rom.  viii.  23.  For 
 in  that  day  the  bodies  of  believers  dial!  be  redeemed 
 and  freed  from  the  power  of  death,  the  lafi  enemy. 
 In  that  day  they  fliall  triumph  over  death  and  the 
 grave,  faying,  0  death,  nvhere  is  thy  fling  ?  0  grave ^ 
 ^ivhere  is  thy  vi^ory  ?  i  Cor.  xv.  ^s-  So  chat  the  begun 
 deliverance  of  believers  in  this  world,  fliall  be  perfeft- 
 ed  in  the  world  to  come.---And  what  abundant  caufe 
 of  thankfgiving  to  God  is  there,  for  this  deliverance, 
 which  fliall  mofl:  afl^liredly  have  fuch  a  glorious  ifliie  ? 
 When  God  fliall  bring  it  unto  its  full  perfe6tion,  believ- 
 ers will  then  call  upon  their  fouls  and  all  that  is  within 
 themy  to  blcfs  his  holy  name. 
 
 3.  This  dcUverancc  v/iW  be  eternal.  When  the  peo- 
 ple of  Jfrael  were  delivered  out  of  their  Egyptian  bon- 
 dage, they  did  not  always  abide  in  a  fl:ate  of  freedom. 
 Thev  were  after  that  carried  into  captivity  again,  by 
 the  king  of  JJfyria,  and  the  king  of  Babylon.  And 
 after  they  returned  from  their  Babylonian  captivity ,  they 
 were  again  lubdued  by  the  Romans.,  and  are  to  this  day 
 a  people  fcattered  abroad  in  the  earth,  and  in  a  kind 
 of  fervitude  to  the  opprefling  powers  over  them.  But 
 now,  as  for  this  fpiritual  deliverance  from  captivity, 
 y;hkh  repenting  finners  are   the  fubjcdls  of,  it  will  be 
 
 everlajling. 
 
475?    J^^psn^i^g  Sinners  brought  out  of  Bondage, 
 
 everlajting.  They  (liall  never  any  mor^  be  brought  into 
 captivity  by'  thejr  fpiritual  enemies.  Sin  and  Satan 
 fhall  no  more  have  dominion  over  them.  But  as  their 
 redemption  will  be  perfeft,  fo  it  will  be  eternal.  Ic 
 will  laft,  not  for  a  time  only,  buc  to  all  eternity.  The 
 redemption  which  Jefus  Chrift  has  obtained  for  thern, 
 h  eternal  redemption,  Heb.  ix.  12. -•- 'J'hus  we  fee,  that 
 the  deliverance  of  penitent  finners  out  of  their  fpiritual 
 captivity,  is  exceeding  great,  perfeft,  and  everlafling. 
 And  furely,  fuch  deliverance,  calls  for  the  greatelTj, 
 moil  perfe6l,  and  eternal  praifes  10  God.  I'hus  for  the 
 firfl:  thing.  ' 
 
 Mot,  2.  Confider,  in  what  way  this  deliverance  is 
 brought  about.  If  we  attentively  confider  how  this  glo- 
 rious deliverance  is  effected,  we  fhall  Tee  yet  further 
 caufe  for  praifing  God  for  it.  The  manner  of  its  accom- 
 pUrnment,  is  a  great  inducement  unto  thankfgivings  to. 
 God. — Particularly, 
 
 I.  It  is  brought  aboat  by  almighty  poller.  The  deli- 
 verance of  the  people  of  Ifnael  out  of  their  Egyptian 
 bondage,  was  an  effe6l  of  the  glorious  power  oi  God: 
 His  cmnipotency  was  rnofl:  wonderfully  difplayed  in 
 the  accompliftiment  of  it.  Deut,  v.  iSy  Remember^  that, 
 thou  waft  a  fervant  in  the  land  of  Egypt^  and  that  the 
 Lord  thy  God  brought  thee  out  thencey  through  a  mighty 
 hand,  and  by  a  fir  etched  out  ar/a. '  Thus  alfo  does  God 
 deliver  out-  of  fpiritual  captivity  by  a  mighty  hand. 
 Yea,  deliverance  out  of  the  hands  of  fpiritual  enemies 
 is  a  far  greater  work  of  power,  than  deliverance  out  of 
 the  hands  of  Egyptians.  The  Demi  and  his  infernal. 
 hoH:  are  far  more  potent,  ihzri  Pharaoh  and  his  hofl:. 
 The  Prince  of  the  power  of  the  air,  is  of  greater  might 
 than  any  earthly  prince.  And  therefore  it  is  a  more 
 fignal  manifeftation  of  divine  power,  to  rake  away  the 
 captive  from  this  mighty  one,  and  to  deliver  the  prey 
 from  this  terrible  foe.  The  arm  of  the  Lord  is  made^ 
 hare,  in  overcoming  this  firong  man  armed^  and  taking 
 away  bis  goods.-— E{it  yet  further,  the  lufis  of  finners, 
 which  hold  them  in  captivity,  are  far  more  invinciblej^ 
 '  thaa 
 
fjoith  fpiritual  Jovaw^Peace.  ^7^7 
 
 than  any  external  human  force.  Thofe  that  have  con- 
 'quered  nations,  couid  not  conquer  their  own  lufls  ;  but 
 abode  flaves  unto  them.  Nothing  Ihorc  of  infinite  power, 
 can  fubdue  thefe  lufls  in  the  hearts  of  Tinners.  Mic.  vii. 
 19.  He  mil  fubdue  our  iniquities.  'Tis  God^  by  the 
 power  of  his  holy  Spirit,  that  mortifies  our  Tufts  for  us. 
 Rom.  viii.  13.  If  ye  through  the  Jpirit  mortify  the  deeds 
 of  thehady.  —  Thus  we  fee  what  glorious  power  has 
 been  difplayed  in  effeding  this  deliverance  for  us.  And 
 fuch  manifeftation  of  divine  power  for  the  refcuing  us 
 out  of  fuch  a  wretched  condition,  calls  for  our  hearty 
 praifes.----Bur, 
 
 2.  This  deliverance  is  brought  about,  by  the  payment 
 of  a  great  price.     'Tis  not  effe6led  by  meer  might,  but 
 alfo  by  rich  purchafe.   i  Cor.  vi.  20.  Te  me  bought  imth 
 nptice,     'I'he  chief  captain  told  Paul^  that  he  obtained 
 l]is  freedom  of  Rome  'voith  a  great  fum.  A61,  xxii.  28. 
 But  by  a  far  greater  fum  is  our  fpiritual  freedom  obtain- 
 ed.    The  price  given  for  it,  exceeded  all  the  wealth  of 
 the  world,  ^ea,  was  of  infinitely  greater  value,    i  Pet. 
 '}.  18,  19.  For af much  as  ye  kmw,  that  ye  were  vot  redeemed 
 with  corruptible  things,  as  fiber  and  gold,"--but  with  the 
 precious  blood  of  Chrifl^  as  of  a  lamb  without  blemifj  and 
 without  f pot.     This  blood,  was  the  blood  of  him  thac 
 was  God,  a?  well    as   man   ,•    and  fo    was  of  infinite 
 worth   and   excellency.    A^.  xx.  28.     Feed  the  church 
 of  Cod,  which  he  hath  purchafed  with  his  own  bluody-  noc 
 the  blood  of  brutal  facrifices,  but  his  own  proper  blood. 
 Jcfus  Chrift,  who  is  true  God,  gave  his  life  a  ranfomfor 
 us,  to  redeem  us  out  of  our  captivity.   Maith.  xx.  28. 
 This  life  was  the  life  of  the  Man  Jefus,  who  was  alfo 
 God  th^  Son.  i  JoH.  iii.   16.    Hereby  perceive  we  the  love 
 (f  God  (even  the  Son)  becaufe  he  laid  down  his  life  for  us. 
 'J'his  fingle  life,  was  of  far  greater  dignity  and  worth, 
 than  the  lives  of  all  men  and   angels.     And   yer  this 
 life  was  parted  with,  to  redeem  us  from  the  wrath  of 
 God,  from  death,  and  from  hell.— -O  then  what  caufe 
 have  we  to  praife  God,  for  appointing  JcTiis  Chrift  thus 
 to  die  for  our  redemprion  j  and  to  praife  Jefus  Chrift,  fur 
 
 being 
 
478    Repenting  Sinners  brought  out  of  Bondage,  i^c. 
 
 being  willing  thus  to  die  for  us,  that  he  might  redeem 
 us  !  Such  a  dtar-bought  deliverance,  calls  for  our  eter- 
 nal thankfgivings    and  praifes. 
 
 When  therefore  we  come  to  the  table  of  the  Lord  (the 
 next  Lord's  day,)  let  us  fee  to  it,  that  our  hearts  be  en- 
 larged in  praifes  to  God,  and  Chrid,  for  this  ineftimable 
 price  of  our  redemption.  In  that  ordinance,  we  have 
 Chrifl  reprefented  to  us,  as  dying  the  accurfed  death  of 
 the  crofs>  that  he  might  redeem  us  from  the  curfe. 
 And  when  we  take  a  view  thereof,  let  us  admire, 
 adore,  and  praife  his  love  and  grace  therein  appearing 
 to  us.  If  any  thing  will  excite  our  higheft  praifes, 
 this  furely  will  do  it.  Lee  us  then  join  with  the 
 redeemed  of  the  Lord  in  their  afcription  of  praifes  to 
 him.  Rev.  i.  5,  6.  Unto  him  that  loved  us,  and  wafhed 
 us  from  our  fins  in  his  own  blood  ;  and  hath  made  us  kings 
 and  priejts  to  God  and  his  Father  :  to  him'be  glory  and  do- 
 minion for  ever  and  ever.    Amen. 
 
 ^^^^fi&a^B^B^a^^^a^E^^^^^^ 
 
 '^ 
 
 i^a^fi^s^a^a^^^^^^a^si^a^B^fi^ 
 
 Disc. 
 
^^?^^%?-:^?^^?i5%??^^9f?^t^?¥?^^^+ 
 
 ^^^^^i^^^n^^i^i^zXhiX^i^iX,^ 
 
 The  nL'onderful  Change  wrought  in  true 
 Converts  ;  and  the  eier?tal  Glory  they 
 bring  to  God. 
 
 ^  X  X  X  X  K  K  X  H  X  X  K  X  X  X  K  K  X'  X  X  X  X'  X  X  X  X  r!i 
 
 D  I  SCOUR  S  E    XIII. 
 
 '^  X  X  X  X  X  X  X  X  X  X  X  X  )^  X  X  X  X  X  X^  X  X  X  X  X  |> 
 
 IS  A  I.    LV.   13. 
 
 Injlead  of  the  Thorn  JJjall  cvrne  tip  the  Fir- 
 Tree^  and  t?ij}ead  of  the  Brier  pall 
 C07ne  up  the  Myrtle-Tree  :  And  it  fjall 
 be  to  the  Lord  for  a  Naine^  for  an  t  ver- 
 laflirg  Sign^  that  fjall  not  be  cut  ojf. 
 
 tt^ai>S>'"'ft  H  1  S  verfe,  acrordino;  to  the  rpitirual    mean- 
 cfeTc'S  ing  thereof,  contains  in  it  the  iaft  encourage- 
 &'Mi'f^o  wf«/  unto  true  repentance,  nnentioned    in  this 
 o-  -o'  .'-v-    ci^apter  .  ap)(j  fhc  encouragement  is  double. 
 
 I.  One  encouragement  is  taken  from  the  grtsiz change^ 
 that  is  wrought  in  the  repenting  finncr.  Injlead  of  the 
 thorn  Jhallccme  up  the  fir  tree ^  and  inftead  of  the  brier 
 fhall  come  up  the  myrtle  tree. — Sinners-  in  their  impenitent 
 and  unconverted  (late,  are  here  compared  to  thorns  and 
 briers.  So  in  Ifai.  xxvii.  4.  And  finners  are  moll  aptly 
 refembled  thereunto.  For  briers  and  thorns  are  ufclels 
 and   hurtful  things,  the  cITedts  of  God*s  curfe  upon  the 
 
 ground 
 
48o  Conversion  fl  ^ri?at  Change, 
 
 ground.  Gen.  iii.  17,  ig.  Cw;^^^  /V  ?i&^  ground  for  thy 
 fake.  Thorns  (hall  it  bring  forth  to  thee.  Thus  alfo  fmners, 
 in  che  (late  of  nature,  are  unprofitable,  creatures.  Rom. 
 lii.  12.  They  are  together  become  unprofitable.  They  are 
 alfo  hurtful  creatures,  wounding  and  rending  the  glory 
 of  God  (as  well  as  wronging  their  own  fouls)  by  their 
 ungodly  lives,  and  oftentimes  mifchlevous  to  their  fel- 
 Idw-crearures.  Such  are  finners,  before  their  conver- 
 fion.---But  when  they  repent  and  turn  to  God,  they 
 become  quite  other  creatures.  Of  briers  and  thorns, 
 rfjey  bQCom^  fir  trees  and  myrtle-trees,  which  are  odori- 
 ferous and  ufeful.  Fir  trees  were  ufed  in  the  building 
 W  of  the  temple,  for  the  floor,  i  Ki.  vi.  15.  and  for  the 
 deling.  2  Chron.  iii.  5.  And  as  for  ihQ  7nyrtle- tree,  na- 
 turalifts^  tell  us,  that  ic  bears  ^  mod  fragrant  and  plea- 
 fint  fruit.  Afid  it  is  joined  with  fruitful,  ufeful  trees^ 
 Jfai,  xli.  19.  Thus  finners,  when  converted,  do  be- 
 come profitable  ;  as  it  was  faid  of  Onefimus  after  his 
 converfion.  Philem,  f.  11.  And  they  bring  forth  the 
 fweet ^nd  plea/ant  fruits  of  holinefs  :  [0  wonderful  a 
 change  is  wrought  in  them. 
 
 2.  Another  encouragement  is  taken  from  the  glory 
 cf  God,  which  is  advanced  by  the  finner's  converfion. 
 It  /ball  be  to  the  Lord  fi)r  a  name^  for  an  everlajiing  fegn, 
 that  foall  not  be  cut  off.  Thefe  converts  iliall  be  (0 
 many  fignals  of  his  honour,  fo  many  means  and  monu- 
 ments of  his  praife  ;  which  fhall  endure  for  ever.,  in 
 fpight  cf  all  oppofidon  made  againfl  them^  to  deftroy 
 them. --From  the  words  obfcrve  two  do6trines. 
 
 D  o  c  T.  I.  Truly  repenting  finners  have  a  great  change 
 wrought  in  them.  They  are  the  fubjedts  of  a  wonderful 
 change  :  for  as  much  as  the  fir-tree  and  myrtle-tree  differ 
 from  the  brier  and  thorn,  fo  much  does  a  converted 
 perfon  differ  from  himfelf^,  when  he  was  in  an  uncon- 
 verted eftate.  He  is  quite  another  perfon^  than  he  was 
 before.  — -Particularly, 
 
 I.  Repenting  finners  have  wrought  in  them  a  change 
 of  nature.     Indeed  the  principles  or   faculties  of  the 
 
 ere-* 
 
iringing  eternal  Glory  to  GOD.  48 1 
 
 created  nature,  do  remain  the  fame  in  the  convert,  which 
 they   were  formerly.     There  is  the   fame   foul,  the    Time 
 underftandiDg,  will  and  afFcdions  :  there  is  alfo  the  fame 
 body,  and  bodily    parts.     Thefe  are  not  annihilated,  or 
 deftroyed  as  to  their  being  ;  but  are  the  fa'me  that  they 
 ever  were,  as  to  their  fubft-ance.     Yet  in  converfion,  they 
 do  pafs  under  a  marvellous  change,  and  vafl:  alteration  from 
 what  they  once   were.     Converfion    therefore  is  called    a 
 renovation.  Tit.  iii.  5.    The  renewing  of   the  Holy  Ghojl, 
 'Tis  not  a  meer  repairing  the  old  nature,  bur,  as  it  were, 
 the   forming  it  anew.     It  is  alfo   called   a    new  creation. 
 Eph.  ii.    \o.  fVe  are  his  workmanjhip^  created  in  Chrift 
 Jefus  unto  good  works,  chap.  iv.  24.  That  ye  put  on  the  new  ,y 
 man,  which  after  God  is  created  in  right  ecu fnefs  and  true 
 hoiinefs.     '  Fis  a  kind  of  creation,  wherein    fomething  is 
 made  out  of  nothing,  or  at  lead  is  made    to  be  what  it 
 had  no  difpofuion  to.     So   that  a  great  change  is  made,- 
 in   the    nature  of  one  that  is  converted.      Though  his 
 natural  powers  remain,  yet  they  are  exceedingly  altered. 
 Particularly   here,  in  a  few   words, 
 
 1,  His  ^W^OT^w/ is  changed.  Once  he  judged  fin  a 
 pleafant,  lovely,  profitable  thing  :  but  now  he  judges  it 
 a  bitter,  hateful,  and  hurtful  thing. — Once  he  judged  this 
 world  better  than  heaven  :  but  now  he  judgrs  heaven 
 worth  ten  thoufand  worlds. — Once  he  judged  boHnrJs  an 
 undcfirable,  ufclefs  thing  :  but  now  he  judges  it  tnolt  ex- 
 cellent and  beneficial. — Once  he  made  a  low  account  of 
 the  righteoujnejs  which  is  of  God  hy  faith  :  but  now, 
 Chrijl  ts  precious  to  him,  and  he  counts  ail  things  but  duvg^ 
 that  he  may  win  Chrtfl.,  and  be  found  tn  him.,  having  his 
 righteou fnefs.,  and  not  his  own. — A  real  convert,  has  his 
 .mind  Ipiritually  enlightned,  fo  that  he  fees  thing*,  after 
 another  manner  than  he  was  wont  to  do.  And  hence 
 he  paflcs  another  judgment  upon  them  than  formerly. 
 
 2.  His  will  is  changed.  Once  he  made  choice  of  fin, 
 and  refufed  hoiinefs.  His  heart  doled  with  the  world, 
 andrejcdled  Chrift  and  heaven.  His  will  NVas  fct  againit 
 God  and  everything  fpiritually  good,  and  was  fct  upon 
 
 1  i  ih.it 
 
48ft  Conversion  a  great  Change, 
 
 that  which  is  evil  :  but  now,  when  converted,  his  wil! 
 is  renewed  and  altered.  It  is  now  fet  for  God,  Chrift, 
 holinefs,  heaven.  The  bent  and  difpofHion  of  his  will, 
 is  turned  another  way.  It  choofes  that  which  is  good, 
 and  refufes  that  which'  is  evil.  In  a  word,  the  heart  of 
 a  convert,  is  a  new  heart.  Eztrk.  xxxvi.  26.  The  will 
 IS  renewed,  having  new  qualities  and  inclinations  put 
 into  it. 
 
 3.  His  affecfions  are  changed.  There  is  a  ftrange  al- 
 teration of  them.  Formerly  his  defires  went  out  after 
 the  world  and  fin  :  but  now  they  go  out  after  righte- 
 oufnefs,  Chrifl:,  and  the  things  that  are  above,  where 
 Jefus  Chrift  is.-— Formerly  his  love  was  fet  upon  fin,  and 
 the  creature  :  but  now  it  is  fet  upon  Chrifb,  and  holinefs.— • 
 Formerly  his  joys  were  carnal  and  fcnfual,  taking  plea- 
 fure  in  fin  and  earthly  enjoyments :  but  now  they  are 
 Spiritual  and  holy,  delighting  in  God  and  the  things  of 
 God. — Formerly  his  griefs  were  world  1-y,  on  the  account 
 of  outward  difappointments,  lofTe's  and  afflidions  :  but 
 now  they  are  godly,  on  the  account  of  indwelling  fin, 
 and  aflual  fins,  which  he  docs  principally   mourn  over 
 
 and  grieve   for.- Formerly    his  fears    were,   left  he 
 
 Ihould  be  eXercifed  with  bodily  fufferingSj  or  outward 
 wants  and  ftraits :  but  now  his  fears  arc,  left  he  lliould 
 be  left  to  fin,  to  difpleafe  God,  and  expofe  himfelf  to- 
 his  anger,  and  mifs  of  the  enjoyment  of  God. — So  that 
 his  afFedlions  do  all  now  run  in  another  channel,  and  are 
 converfant  about  quite  different  objeds. — Thus  is  there 
 wrought  in  a  true  penitent  an  inward  change  of  nature. 
 Which  is  the  firft  thing. 
 
 2.  Repenting  finners  have  wrought  in  them  a  change 
 o\  life.  They  live  other  manner  of  lives,  than  they 
 formerly  did. 
 
 I.  They  ceafe  to  live  a  life  of//?.  In  their  ftate  of 
 tinregeneracy,  they  walked  and  lived  in  fin .^  Col.  iii.  7. 
 But  now  they  are  dead  to  fin^  and  live  no  longer  therein, 
 Rom.  vi.  2.  Thty  ^xt  redeemed  from  their  former  vain 
 find  Ciniul  converfation,  1  Pet.  i.  18.  They  do  now  de- 
 part 
 
hinging  eternal  Glory  to  GOD.  43 j 
 
 part    from   iniquiry,   and   refrain   their  foot  from   every 
 evil  way.   Pfal.  cxix.    \o\.   The  time  paji  of   their  lives 
 Juffices  them.^  to  have    walked  in  lufls  and  finful  courfes. 
 I  Pet.  iv.  3. 
 
 2.  They  lead  a  life  of  holinefs.  They  now  live  to  God^ 
 making  hib  holy  law  the  rule  of  tlieir  lives,  and  his  glory  the 
 chief  end  of  their  lives.  Being  now  made  free  from  fin,  and 
 become  the  ferv ants  of  God,  they  have  their  fruit  unto  holi- 
 nefs. Rom.  vi.  22.  They  are  effedually  taught  to  live  fo- 
 herly,  righteoufly  and  godlily  in  this  prefent  world.  Tit.  ii.  12. 
 They  are  now  righteous  before  God,  walking  in  all  the  or- 
 dinances  and  commandments  of  the  Lord.  Luk.  i.  6.  la 
 a  word,  all  old  things  are  done  away,  and  every  thing  is 
 become  new  :  they  walk  in  newnefs  of  life. 
 
 Application, 
 
 Use  r.  We  hence  fee,  that  the  converfton  of  a  finner 
 is  the  work  of  God' alone.  None  but  God,  can  turn  a 
 thorn  into  a  fir  tree,  and  a  brier  into  a  myrtle  tree.  Such 
 a  glorious  change  is  an  tffc(fl  of  divine  omnipotency. 
 This  is  indeed  a  greater  work  than  that  of  creation.  For 
 in  creation,  fomething  was  made  out  of  nothing  ;  but 
 there  was  not  any  thing  to  make  refiflance  to  God  in  his 
 work.  Whereas  now,  in  the  converfion  of  a  finner,  there 
 is  a  world  of  oppofition  made  thereto,  from  the  enmity 
 that  is  in  the  heart  againd  God,  and  from  the  powers  of 
 the  kingdom  of  darknefs,  v/ho  do  all  that  they  can  to 
 prevent  this  work.  Yet  God  breaks  his  way  through 
 all  this  oppofition,  conquering  the  obftinacy  in  the  hearts 
 of  finners,  and  refcuing  them  by  force  out  of  the  hands 
 of  Satan,  ms  is  the  doing  of  ihe  Lord,an{\  X'i  marvellous 
 in  our  eyes.  Even  the  greatnefs  of  his  power  is  exerted 
 in  this  work.  Eph.  i.  19.  And  what  is  the  exceeding  great- 
 nefs of  his  power  to  us  ward,  who  believe,  according  to 
 the  working  of  his  mighty  power. 
 
 Use  2.  Let  all  be  exhorted  to  labour  after  the  expe- 
 rience of  this  great  chari^e.      Though  we  cannot    work 
 
 it 
 
484  Conversion  a  great  Change, 
 
 It  in  curfelves,  yet  we   mud  ^o   all  that  we  can   in   the 
 ufe  of  appointed  means  towards  it.     We  mufl:  not    be 
 flothful  and  negligent,  under  a  pretence  of  its  being  God 
 alone  that  can  work  this  change  in  us.     For  though  God 
 only  can  do  this,  yet  we  muft  be   found    in   the   way  of 
 God^  waiting  upon  him   to  do  this  for  us.     Let  us    then 
 •  'be  doing  what  is  in  our  power  to  do  in  this    aff.'ir.     This 
 change  of  heart  and  life,  is  fuch  a  necej[ary  woik,  as  that 
 without  it  we  fhall  never  be  happy.     There  will  be  no 
 inheriting  the  glory  of  heaven,  if  we  be  not  the  fubjeds 
 of  fuch  a  change  now  on  earth.    Job.  iii.  5.  Verih^  ve- 
 rily^ I  fay  unto  thee^  Except  a  man  be  born  of  water ^  and 
 of  the  Spirit,  he  cannot   enter   into  the  kingdom  of  God, 
 There  is  no  falvation,   without  regeneration.     This   is 
 abfolutely  neceflary  in  order  to  everlafting  life.      There 
 is  therefore  a  necefjity  lying  upon  us,   to  endeavour  after 
 this  blefTed  and   happy  change  ;  and   wo   unto  uSy  if  we 
 attain  it  not.     Let  us  diligently  ufe 'the  means   ordained 
 of  God  unto  this  end.     Wherefore, 
 
 Dire^,  1.  Hcedfully  attend  on  the  word  of  God.  The 
 miniftry  of  the  wol'd,  is  the  great  inft rumen t  which  God 
 makes  ufe  of,  for  the  working  a  faving  change  in  Tinners. 
 Jam.  i.  18.  Of  his  own  will  begat  he  us  by  the  word  of 
 truth.  So,  I. Pet.  i.  23,  Beivg  born  again.,  not  of  corrup- 
 tihle  feed.,  hut  of  incorruptible,  by  the  word  of  God  which 
 liveth  and  abidsih  for  emr,  God  ufually,  and  in  the 
 frequent  difpenfation  of  his  provrdence,  conveys  new  life 
 to  the  fouls  of  men,  by  weak  difpenfers  of  his  truth,  that 
 the  power  may  evidently  be  of  God,  and  not  of  men,  2  Cor.  ' 
 iv.  '].  This  then  being  God's  appointment,  and  the  way 
 in  which  God  has  promifed  to  difpenfe  his  grace,  we 
 mufl  vvait  on  God  therein,  as  ever  we  v/ould  expedt  to 
 partake  of  faving  grace.  We  fhould  give  diligent  heed 
 to  the  things  we  hear,  if  we  would  have  God  blefs  them 
 to  us  for  the  converting  our  fouls. 
 
 DireEl.    2.    Earneflly /)r^>   to    God,   to   work  a   real 
 charge  in  you.     The  changing  our  natures   is  the  work 
 
 of 
 
bringing  eternal  Glory  to  GOD.  4^^ 
 
 of  the  holy  Spirit ;  as  we  have  heard.  Tis  God,  by 
 his  Spirit,  that  renews  the  fouls  of  men.  And  for  this 
 caule  we  mu(l  humbly  and  fervently  beg  of  God,  that 
 he  would  fend  his  lioly  Spirit  to  make  his  word  tffeflual 
 to  our  regeneraiior.  God  will  be  enquired  of  by  us,  to  do 
 this  for  us.  Ezek.  xxxvi.  37.  Ltt  us  then  wait  at  the 
 throne  of  grace,  by  daily,  inftanc  prayer  for  grace  ;  fo 
 may  we  hope  to  obtain  it.  Whereas,  if  we  reflrain prayer 
 ^(/lj?r^  G^^,  we  may  juftly  fear  that  God  will  with-hold 
 grace  from  us.  Prayerlefs  perfons,  are  in  great  danger, 
 of  living  and  dying  gracelefs  perfons. 
 
 Use  3.  Of  Exhortation  to  regenerate  perfons,  in   two 
 words. 
 
 I.  Blefs  God  exceedingly^  for  working  fuch  a  great 
 change  in  you.  This  is  a  work  of  God,  tor  which,  he 
 is  in  a  peculiar  manner,  mod  worthy  to  be  praifed.  To 
 be  changed  from  a  finner  to  a  faint.,  is  the  moft  glori- 
 ous change  on  this  fide  heaven.  This  is  a  changing  of 
 us  into  the  image  of  the.  holy  God,  which  is  the  greateft 
 glory  and  excellency  of  the  creature.  2  Cor,  iii.  1  8.  IVe 
 are  changed  into  the  image  of  God,  from  glory  to  glory. 
 This  was  the  dignity  and  honour  of  n^an,  above  all  crea- 
 tures, at  his  tirn;  creation.  He  then  was  alone  made  after 
 the  image  and  in  the  likenefs  of  God,  which  exalted  him 
 far  above  all  this  vifible  creation.  And  to  be  renewed 
 after  the  image  of  God.,  is  a  reftoring  us  in  a  degree  unto 
 this  primitive  glory.  And  that  which  further  heightens 
 the  excellency  of  this  prefent  change,  is,  that  it  (hall  cer- 
 tainly ilTue  in  a  change  into  a  perfe5i  likenefs  to  Jefus 
 Chrift  in  heavenly  glory.  Thofe  that  are  now  the  chil- 
 dren of  God  by  regeneration,  fhall  be  like  unto  Jefus 
 Chrift,  when  he  fliall  appear  in  his  glory  at  the  lad  day. 
 1  J  oh.  iii.  2,  Now  are  we  the  children  of  God:  but  tt 
 doth  not  yet  appear  what  we  fhall  be.  But  we  know 
 that  when  he  fhall  appear,  we  fhall  be  like  him,  for  we 
 fhall  fee  him  as  he  is.  This  gracious  change  then,  now 
 wrought  in  us,  will  make  our  death  to  be  a  moft  bleff-d 
 1  i  3  change. 
 
486  Conversion  a  great  Change, 
 
 change.  Then  fhall  our  fouls  be  fully  changed  into  a 
 conformity  to  the  image  of  the  Son  of  God.  And  at 
 the  refurre5iion  day,  our  bodies  fhall  be  changed  into  the 
 likenefs  of  his  moft  glorious  body.  Phil.  iii.  21.  Yea,  then, 
 jfhail  we  in  our  whole  persons  behold  his  face  in  righteouf- 
 nefSy  and  be  fatiified  with  his  likenefs  for  evermore.  Pfal. 
 xvii.  15.  Surely  then  God  is  greatly  to  be  praifed,  for 
 this  renewing  work  of  the  Spirit  on  us.  t  Pet.  \.  3,  4. 
 Blejfed  be  the  God  and  Father  of  our  Lord  Jefus  Chrifi, 
 who  according  to  bis  abundant  mercy,  hath  begotten  us 
 again  unto  a  lively  hope,  by  the  re  fur  region  of  Jefus  Chrifi 
 from  the  dead,  to  an  inheritance  incorruptible,  and  undefled, 
 and  that  fadeth  not  away,  referved  in  heaven  for  us. 
 
 '2/ 'Live  (o  as  may  evidence  it  to  the  world,  that  yo.u 
 have  had  fuch  a  great  change  wrought  in  you  This  is 
 what  God  and  man  do  expedt.  Now,  no  way  can  this  be 
 manifefled,  but  by  a  fruitful  and  holy  converfation. 
 Hereby  it  is  that  we  make  ic  evident,  that  we  are  the 
 real  difciples  of  Jefus  Chrift,  true  converts  indeed.  Job. 
 XV.  8.  Herein  is  my  Father  glorified,  that  ye  bear  muck 
 fruit,  fo  fhall  ye  be  my  difciples.  This  will  be  a  demon- 
 ft ration  of  our  real  difciplefhip,  and  true  faintfoip.  U,  of 
 briers  and'  thorns,  God  has  made  us  plants  'of  renown., 
 and  planted  us  in  his  houfe,  we  fhall  be  fruitful  in  woiks 
 of  holinefs  and  righteoufnefs.  Ffal.  xcii.  12,  13,  14. 
 *Ihe  righteous  fhall  fiourifh  like  the  palm  tree,  he  fhall  grow 
 like  the  cedar  in  Lebanon.  T^hofe  that^  be  planted  in  the, 
 houfe  of  the  Lori,  fhall  fiourifh  in  the  courts  of  our  God, 
 ney  fhall  bring  forth  fruit  in  old  age,  They  fjall  be  fat 
 and  fiouri/hing.  'het  us  then  labour  to  be  fruitful  and 
 thriving  chriltians,  that  we  may  make  it  appear,  to  the 
 glory  of  God  and  the  good  of  others,  that  we  are  in- 
 deed of  a  right  feed  and  a  ^loble  vine,  living  b.^anches  ia 
 the  true  vine,  Jefus  Chrifi:.  -  .    ^ 
 
 In  order  to  this,  let  us  duly  improve  the  holy  fupper  of 
 the  Lord,  which  may  be  attended' pn -by  us  the  next 
 Lord's  day.     That  is  an  ordinance  appointed  for  ^riJK;;^ 
 
 in 
 
hinging  eternal  Glory  /a  God.  487 
 
 'in grace,  for  promoting  us  in  holincfs.  Let  us  then  come 
 to  that  ordinance,  looking  to  and  depending  upon  Jefus 
 (Thrift,  for  the  communications  of  grace,  and  the  influ- 
 ences of  his  holy  Spirit.  If  we  thus  do,  we  may  hope 
 that  he  will  give  fpiritual  life  to  us  more  abundantly  \ 
 whereby  we  fhall    be  enabled   more   and    more   to  live 
 
 foberly^  righteoujly  and  godlily  in  this  prefent  world,  and 
 fo  be  fitted  to  live  happily  for  ever  in  the  world  to  come. 
 
 DocT,  H.  The  great  change  wrought  in  finners  at 
 l\\t\x  Qonvt\{\on,  brings  eternal  glory  to  God. — The  glory 
 of  God  is  his  own  great  end  in  all  his  works.  He  has 
 made  all  things  for  him j  elf.  Pro  v.  xvi.  4.  And  God  has 
 a  fpecial  eye  to  his  own  glory,  in  making  finners  to  be- 
 come new  creatures.  Hereby  he  gains  to  himfelf  ever- 
 lafting  renown  and  praife.  Now,  real  converts  arc  to  the 
 eternal  glory  of  God,  three  ways. 
 
 {'i.)  As  they  are  the  eternal  w^««w^«/j  of  GDd*s  glory. 
 They  are  fuch  in  whom  the  glorious  perfe5iions  of  God 
 are  eternally  manifelled.  In  the  converfion  of  finners, 
 many  of  the  divine  attributes  do  appear  in  a  very  emi- 
 nent manner,  and  fhine  forth  with  a  glorious  luftre. 
 The  viftble  creation  is  a  ftanding  monument  of  the 
 glory  of  God's  perfeflions.  P(al.  xix.  1 .  The  heavens 
 declare  the  glory  of  God.,  and  the  firmament  foeweth  his 
 handy  work. — His  eternal  power  and  godhead  (his  nature 
 and  perfe(5tionsj  are  clearly  feen  from  the  creation  of 'the 
 world.  Rom.  i.  20.  So  likewife  in  the  new  creation,  or 
 in  the  fpiricual  renovation  of  finners,  the  glorious  exccl- 
 Jencies  of  God  are  mmifefted. For  inftance, 
 
 I.  The  glory  of  God's  goodnefs  is  feen  in  the  conver- 
 fion of  finners.  The  goodnefs  o\  God  is  very  evident 
 in  thofe  outward  favours,  which  he  beftows  on  finners. 
 He  daily  loads  them  with  his  benefits  :  He  fills  them  with  bis 
 hid  treafures.  Pfal.  xvii.  14.  He  dilpenfes  to  them  r/Vto 
 of  goodnefs.,  a,  great  plenty  of  good  things.  Rem.  ii.  4. 
 Bjc   his  abundant  goodnefs  is  much  more  manifelled  in 
 
 I  i  4  thofs 
 
488  Conversion  a  greai  Change, 
 
 ihok  fpiritual  hleffingSy  vihich  he  confers  on  finners,  at 
 their  converfion.  He  then  makes  them  thf  fubjefts  of 
 the  fandlifying  and  faving  graces  of  his  hoiy  Spirit. 
 Thefe  are  bleflings,  inconceivably  better  than  all  outward 
 bieflings.  So  that  in  the  beftowment  of  thefe  fingular 
 blefTings,  God  appears  to  be  a  good  G^i  indeed.  And  oc- 
 cafion  is  thereby  given  to  cry  out  and  fay,  0  !  how 
 great  is  bis  goodnefs  !  When  God  turns  finners  into  faints, 
 and  makes  bad  men  to  become  good  men  ;  thefe  are 
 fignal  inftances  of  his  great  goodnefs  to  the  children  of 
 meno     Surely  God  is  good  lo  Ifrael. — 
 
 2,  The  glory  of  God's  grace  is  feen  in  the  conver- 
 fion of  finners.  Regeneration  is  an  effedl  of  undeferved 
 goodnefs,  or  fovereign  mercy  and  grace.  Tit.  iii.  5.  Nol 
 hy  works  of  right eotifnefs  which  we  have  done^  hut  accord- 
 ing to  bis  mercy  hefaved  us^  by  tbewajhing  of  regeneration^ 
 and  the  renewing  of  the  Holy  Ghoft^  The  delivering  fin- 
 ners out  of  a  finful  ftate,  and  bringing  them  into  a  ftate 
 of  grace  and  falvation,  is  a  glorious-  difplay  of  the  fove- 
 reign grace  of  God.  Epb.  ii.  4,  5,  7.  But  God,  who  is 
 rich  in  mercy,  for  his  great  love  wherewith  he  loved  us^ 
 even  when  we  were  dead  in  fms,  hath  quickned  us  together 
 with  Chrijl,  (  by  grace  ye  are  faved  )  —  that  in  the  ag£S 
 to  come  he  might  (hew  the  exceeding  riches  of  bis  grace^ 
 in  his  kindnefs  towards  us,  through  Chrifi  Jefus.  '  There  is . 
 not  merely  grace,  bur  ricbes  of  grace,  yea,  exceeding 
 riches  of  grace,  in  quickning  dead  finners,  and  making 
 them  fpiritually  alive.  Herein  God  magnifies  his  mercy, 
 and  (hews  forth  thepraifeof  his  glorious  grace. 
 
 3.  The  glory  of  GqiW  power  is  feen  in  the  converfion 
 of  finners.  When  God  changes  the  hearts  of  finner*;,  and 
 renews  their  wills,  making  them  willing  to  forfake  fin 
 and  to  become  his  fervanis,  it  is  a  day  of  his  power. 
 Pfal.  ex.  3,  J  by  people  fioall  he  willing  in  the  day  of  thy 
 •power.  Divine  omnipotency  is  mod  glorioudy  exerted 
 in  fubduing  the  finner's  enmity  againft  God,  and  bring- 
 ing him  to  a  ready  fubjedion  to  his  will.  And  there- 
 fore the  v;ork  of  converfion,  is  compared  to  fuch  works, 
 
 as 
 
bringing  eternal  GLoay  to  GOD,  48^ 
 
 as  are  moft  fignal  demonftrations  of  the  almighty  power 
 of  God.  Thus,  in  our  text,  it  is  compared  to  a  won- 
 derful work  of  God's  power,  as  if  he  Ihould  caufe  the 
 fir-tree  to  come  up  infteadof  the  thorn^  ^nd  the  myrtle  tree 
 inftead  of  the  brier.  And  elfewhere  It  is  compared  unto 
 a  raifing  the  dead  unto  life  again.  Eph.  ii.  i.  Tou  bath 
 be  quickned,  who  were  dead  in  trefpajfes  and  fins.  So  it  is 
 compared  to  the  workof^r^^//^w.  Eph.  ii.  10.  We  are 
 his  workman/hip,  created  in  Chrift  Jejus  unto  good  works. 
 chap.  iv.  24.  The  new  man^  which  after  God  is  created  in 
 righteoufnefs  and  true  holinefs. 
 
 4.  The  glory  of  God's  holinefs  is  feen  in  the  convcr- 
 fion   of  finners.     When    God  converts  finncrs,  he  ap- 
 pears to  be  a  God  glorious  in  holinefs.     God,  as  an  holy 
 God,  loves  holinefs,  and  hates  iniquity.      When  therefore 
 he  manifefts  his  love  to  holinefs,  and  his   hatred  of  fin, 
 he  fliews  the  glory    of  his   holinefs.     Now,  this  is  what 
 pod  does  in  the  converfion  of  Tinners.     Therein  he  mor- 
 tifies their  lufts,  and  frees  them  from  the  dominion  of  fin, 
 and  fees  their   hearts  againfl:  fin.     Therein  alfo  he  fandi- 
 fies  them,  and  caufesthem  to  become  holy,  both  in  heart 
 and  life.     And  in  making  finners  to    be  thus  holy,  like 
 as  he  is   holy,  the  glory  of  his  holinefs  is    very   confpicu- 
 ous.    They  become  indeed  the  images  of  his  holinefs,  and 
 .do  hold  forth  the  original  holinefs  of  God  their  fandifier. 
 Thus  we  fee,  that  real  converts  are  to  the  glory  of  Gody 
 as    they    are  the    monuments  of   his  glory,    or  glafles 
 wherein  the   glory  of  God  is  to  be  feen. — And  fuch  mo- 
 numents of  his  glory  they  fhall  be  for  ever.     The  divine 
 perfcdions  fhall  fhine   forth    in    them   to   all    eternity. 
 When  all  the  number  of  God's  eled  and  redeemed  fhall 
 be  brought  together  in  heaven,  in  them  fhall  God's  glory 
 and    renown    appear  throughout   the   eternal    ages.     In 
 them  he  will  eternally   be  glorified  Br>d  admired. 
 
 (2.)  Real  converts  will  be  to  the  eternal  glory  of  God, 
 as  they  will  be  eternally  adive  infiruments  of  his  glory. 
 They  will  not  only  be  fuch  in  whom  God  will  be  cternal- 
 Jy  glorified,  but  they  will  alfo  be  fuch  by  whom  God 
 
 will 
 
49^  Conversion  a  great  Change, 
 
 will  be  eternally  glorified.  They  will,  in  an  a^iv£  way^ 
 live  forever  unto  his  glory. — They  will  live  to  the  glory 
 of  God  all  their  days  /«  ibis  world.  This  is  the  greae 
 work  and  bufinqfs  of  true  converts,  to  glorify  God  on 
 the  earth.'  When  the  apoftle  PW  was  converted,  he 
 made  Chrift's  glory  the  end  of  his  life.  Phil,  i.  21.  To 
 me  to  live  is  Chrift,  Before  Ms  converfion,  no  man  was 
 more  fee  againft  Chrift,  than  he  :  but  after  his  conver- 
 fion, no  man  was  more  fet  for  Chrift,  than  he.  He 
 was,  it  rqay  be,  the  gre^teft  inftrument  of  bringing  glory 
 to  Chrift,  that  ever  was  in  the  world.  And,  in  fomc 
 degree,  every  real  convert  glorifies  God  hereon  earth. 
 The  general  bent  of  his  heart  is  for  che  glory  of  God, 
 though  fometimes  he  may  diftionour  God.— But  when 
 they  fhall  go  out  of  this  world  into  the  kingdom  q\  hea- 
 ven^ then  they  ftiall  honour  God  in  the  higheft  degree, 
 in  a  moft  perfedl  manner.T-And  thus  fhall  they  continue 
 to  do  for  evermore.  Heaven  ftiall  ring  to  all  eternity  with 
 the  Hofanna's  and  Hallelujahs,  the  praife,  and  gl^ory,  and 
 honour,  which  thefe  ftiall  give  unto  him  that  futeth  upon 
 the  throne  and  to  the  lamb.  Thefe  will  be  to  the  Lord 
 for  a  name.,  for  an  everlaftingfign,  that  fhall  not  he  cut  off-, 
 for  eternal  inftruments  of  his  glory.  He  will  inhabit  their: 
 praifes  for  ever,  and  fo  will  never  want  for  a  name. 
 
 3.  Real  converts  will  be  to  the  eternal  gk)ry  of  God, 
 as  they  will  be  eternal  occafions  for  others  alfo  to  glorify 
 God.  God  will  not  only  glorify  himfelf  in  them.,  and 
 be  glorified  by  them  \  but  others  alfo  will  glorify  God  for 
 ever  on  their  account.  They  fhall  be  occafional  caufes 
 of  others  glorifying  God. — Thus,  they  are  in  this  world 
 the  occafions  of  God's  being  glorified  by  others.  When 
 others  behold  the  great  change  wrought  in  them,  it  ad- 
 minifters  to  them  an  occafion  for  giving  glory  to  God. 
 When  Paul  was  converted,  the  churches  of  Chrift  glori- 
 fied God  on  the  account  thereof.  Gal.  i.  22,  23,  24. 
 The  churches  of  Judea  which  were  in  Chrift.,  when  they, 
 heard  that  he  which  perfecuted  them  in  times  pajl,  now 
 preacheth  the  faith^  which  be  once  deflroyed,  they  glorified 
 
 God 
 
hringitig  eternal  Glory  to  God.  451 
 
 Cod  in  me:,  fays  the  apoftle.  Thus  when  converting 
 grace  was  granted  to  the  Gentiles,  the  faints  of  Jerufalem 
 glorified  God  on  that  account.  A^i.  xi.  18.  IVhen  tbey 
 beard  thefe  things^  they  held  their  peace,  and  glorified  God^ 
 faying,  'fhen  bath  God  alfo  to  the  Gentiles  granted  repen  ■ 
 Sance  unto  life. — And  as  converts  are  thus  occafions  for 
 others  to  glorify  God  in  this  world,  fo  (hall  they  be  in 
 the  world  to  come.  The  faints  in  heaven  will  for  ever 
 magnify  the  name  of  God.  on  one  another's  account. 
 And  the  holy  angels  of  heaven,  will  for  ever  blefs  and 
 praife  God,  on  the  account  of  the  glorified  faints  therein. 
 When  the  Saviour  of  finners  was  born  into  the  world, 
 a  multitude  of  the  heavenly  hofi  praifed  God,  faying.  Glory  to 
 God  in  the  higheft,  on  earth  peace,  good- will  towards  men, 
 Luk.  ii.  13,  14.  In  the  higheft  heavens,  they  give  glory 
 to  God,  for  his  good- will  towards  men,  in  .their  redemp- 
 tion by  Jefus  Chrifl.  And  when  the  redeemed  of  the 
 Lord  ihall  be  all  gathered  into  the  kingdom  of  heaven, 
 all  the  bleffed  angels  will  for  ever  glorify  God,  for  his 
 kindnefs  to  them  in  their  perfedl  and  eternal  falvation. 
 The  triumphant  church  of  believers,  will  adminifler  to 
 the  holy  angels,  matter  for  everlafting  praifes  to  God. 
 O  how  will  they  praife  God,  to  fee  once  vile  creatures, 
 made  fuch  excellent  and  glorious  creatures  ! 
 
 Application!. 
 
 Use  I.  Let  this  put  all  unconverted  finners  upon  en- 
 deavours after  converting  grace.  By  becoming  true  con- 
 verts, you  will  be  unto  the  Lord  for  a  name,  and  an  ever- 
 lafting  fign,  that  fhall  not  be  cutoff.  His  glory  will  greatly 
 and  eternally  be  advanced  by  your  converfion.  This 
 fhould  be  a  powerful  argument  with  you,  to  fcek  after 
 converting  grace.  Here,  by  way  of  Motive,  more 
 particularly  1  would  fay, 
 
 Mot.  I,  Confider,  you  are  God's  creatures  -,  and  {oy 
 owe  unto  him  all  the  glory,  that  you  are  capable  of  giving 
 to  him.     He  is  the  author  of  your   beings.     He  is  the 
 
 furm-r 
 
49^  Conversion  a  great  Change, 
 
 former  and  fafhioner  of  your  bodies^  and  the  father  of 
 your  fpirits.  And  inafmuch  as  you  are  the  work  of 
 bis  bands,  you  are  by  the  law  of  creation  bound  to  give 
 him  glory.  The  creature  fhould  honour  his  creator. 
 This  is  a  debt,  due  from  him  to  God  his  maker. — Now, 
 you  cannot  thus  honour  God,  except  you  be  converted. 
 While  you  remain  in  an  unconverted  ftate,  you  do  nothing 
 but  di/honour  God.  The  dead  cannot  praife  God^  is  a  truth, 
 in  a  fpiritual  fenfe.  They  that  are  dead  in  trejpajfes  and 
 fins,  cannot  truly  praife  God.  They  can  do  nothing  really 
 for  the  glory  of  God,  'till  converted.  Unlefs  therefore 
 you  are  partakers  of  renewing  grace,  you  cannot  attain 
 the  end  of  your  creation  -,  and  fo,  you  will  in  a  fort  be 
 made  in  vain. 
 
 Mot.  2.  Confider,  to  be  adively  to  the  glory  of  God, 
 is  the  moft  excellent  end  you  can  polTibly  propound  to 
 yourfelves.  God  is  a  being  infinitely  excellent  •,  and 
 therefore  is  mofi  worthy  to  be  made  our  higheft  end.  All 
 other  beings  are  infinitely  inferior  to  him  in  glory  and 
 excellency  ;  and  therefore  can  lay  no  fuch  claim  to  our 
 refped  and  homage,  as  God  can.  Who  then  fo  worthy 
 to  be  honoured  by  us,  as  the  great  God,  whofe  name 
 alone  is  excellent  ? — Befides,  the  making  God's  glory  our 
 lad  end,  is  the  only  way  to  fccure  blejfednefs  to  ourfelve?. 
 Our  eternal  falvation  is  infeparably  joined  with  God's 
 glory.  If  we  glorify  him,  he  will  moft  afTuredly  glorify 
 us.  I  Sam.  ii.  30.  Them  that  honour  me,  I  will  honour. 
 The  feeking  God's  glory,  is  therefore  the  feeking  our 
 own  beft  good  and  felicity.  If  then  we  have  any  regard 
 to  the  excellency  of  God,  or  our  own  eternal  welfare,  we 
 fhould  be  concerned  to  live  unto  his  glory.  And  thac 
 we  may  fo  do,  we  fhould  not  be  at  reft  until  we  have 
 experienced  that  change  of  heart,  which  will  make  us  to, 
 be  fet   for  the  glory   of  God. 
 
 Mot.  3.  Confider,  if  God  be  not  glorified  by  us,  he 
 will  be  glorified  upon  us  in  our  eternal  defiru5iion.  We 
 fhall  cither  be  vejfels  of  mercy  prepared  unto  glory,  or  vef- 
 fels  of  wrath  fitted  to  deffru^ion.      Either  the  mercy  of 
 
 God 
 
bringing  eternal  Glory  /(?  God;  49^ 
 
 God  will  be  glorified  in  our  falvation,  or  the  juflice  of 
 God  will  be  glorified  in  our  damnation.  God  will  one 
 way  or  other  have  glory  from  us. — Now,  how  can  we 
 bear  the  thought  of  being  the  eternal  monuments  of  the 
 vindidive  juflice  of  God  !  How  can  we  bear  the  thought 
 of  dwelling  with  devouring  fire  and  everlajling  burnings  I 
 As  ever  then  we  would  elcape  the  wrath  to  come^  it  con- 
 cerns us  to  get  out  of  a  ftate  of  fin,  into  a  ftate  of  grace  : 
 for  if  we  die  in  our/ins^  we  fliall  perifh  for  ever  in  our 
 ilns, 
 
 O  then,  as  we  defire  to  Jive  eternally  to  the  glory  of 
 God,  let  us  feek  to  him  to  beflow  on  us  renewing  grace  ; 
 which  only  can  incline  and  difpofe  us  to  live  to  God.  And 
 in  feeking  to  God  for  grace,  make  his  glory  your  great 
 plea  and  argument.  Beg  of  God  converting  grace  in  or- 
 der to  his  glory.  Defire  him  to  fandify  you,  that  you 
 may  glorify  him.  Humbly  put  God  in  mind,  how  much 
 it  will  redound  to  his  glory,  to  confer  grace  upon  you  : 
 and  plead  with  him,  that/jr  the  glory  of  his  own  name 
 he  would  work  a  gracious  change  in  you.  Such  a  plea 
 as  this  drawn  from  the  glory  of  God,  will  be  mofl:  pre- 
 valent with  him.  God  is  very  tender  of  his  glory,  and 
 is  greatly  pleafed  when  he  fees  us  to  be  fo  too.  And 
 if  we  make  his  glory  the  great  end  of  our  praying  to 
 him  for  grace,  we  may  be  fatisfied  that  he  will  hear  and 
 anfwer  our  prayers.  Jcfus  Chrifl:  made  the  glory  of  God 
 his  great  end  in  his  prayer  to  him,  Joh.  xvii.  i.  Glorify 
 thy  Son,  that  thy  Son  may  alfo  glorify  thee.  And  this  prayer 
 of  his  was  anfwered.  So  iliall  yours  alfo  be,  if  it  be 
 herein  conformed  to  the  prayer  of  Jcius  ChriH. 
 
 Use  2.  or  exhortation  to  the  regenerate,  in  two  words. 
 
 Exh.  I.  Shew  forth  the  glory  of  God  in  your  Itves, 
 For  this  end  has  God  renewed  you,  that  you  might  be 
 for  a  name  end  a  praife  to  him.  Ifai.  xliii.  21.  This  people 
 have  I  formed  Jor  myfelf  ;  they  fhali  Jhew  forth  my  praife. 
 I  Per.  ii.  9.  Te  are  an  holy  nation,  a  peculiar  people,  that 
 ye  fhould  (hew  forth  the  praifes  of  him  who  has  called  you 
 
 out 
 
4^4  Conversion  a  great  Change, 
 
 out  of  darknefs  into  his  marvellous  light.  See  then,  th;at 
 you  anfwer  the  end  of  God,  in  your  new  creation.  Be 
 therefore  fruitful  in  every  good  work  Joh.  xv.  8.  Here- 
 in is  my  Father  glorified,  that  ye  hear  much  fruit. — ^Hereby 
 you  will  glorify  God  yourfelves.  Your  fruitful  obedi- 
 ence, will  be  your  pcrfonal  tcftiiHony  to  the  glorious  ex- 
 cellencies of  God  \  that  he  is  one.  moft  worthy  to  be 
 ferved  as  your  fovereign  Lord.— Hereby  alfo,  you  may 
 induce  others  to  glorify  God.  Your  holy  walk  with 
 God,  may  prove  a  means  to  bring  over  others  unto  the 
 leading  an  holy  life,  to  the  glory  of  God.  Matth.  v.  i6. 
 Let  your  light  fo  fhine  before  men,  that  they  may  fee  your 
 good  works^  and  glorify  your  Father  which  Is  in  heaven, 
 I  Pet.  ii.  \2.  Having  your  converfation  honeft  among  the 
 Gentiles,  that  they  may  by  your  good  works  which  they  fhall 
 behold,  glorify  God  in  the  day  of  vifitation  •,  that  they  may 
 embrace  chriftianity,  to  the  glory  of  God,  when  the  gof- 
 pel  of  God  does  vifit  them  in  the  preaching  of  it  to 
 them.  Good  examples  are  oftentimes  attradlive,  and  do 
 win  perfons  over  to  the  love  of  religion.  O  then,  fee 
 you  be  exemplary  chriftians,  that  God  may  vifibly  be 
 glorified  by  you,  and  by  others  through  your  means. 
 
 Eich.  2.  Earneflly  defire  the  converjion  of  others^  that 
 God  may  by  them  be  glorified.  The  more  there  are  of 
 finners  converted,  the  more  is  God  glorified  :  the  more 
 monunients,  and  recorders,  will  there  be  of  the  eternal  glo- 
 ry of  God.  And  if  we  are  really  converted  ourfelves,  and 
 concerned  for  the  glory  of  God,  we  Hiall  be  defirous,  that 
 others  may  glorify  him  as  we  do,  and  more  than  we  do. 
 Love  to  the  glory  of  God,  as  well  as  regard  to  the  good  of 
 their  fouls,  will  put  us  upon  earned  prayer  to  God,  that 
 he  would  beftow  converting  grace  upon  them.  Holy 
 David  had  an  eye  to,  and  defire  of  this.  .P/^/.  li.  13.  nen 
 will  I  teach  tranjgrejfors  thy  ways,  dndftnners  floall  be  con- 
 verted  unto  thee.  This  is  one  thing  that  the  difciplcs  of 
 Chrift  are  by  our  Lord  himfelf  direded  to  pray  for, 
 Matth.  vi.  9,  10.  Hallowed  be  thy  name,  thy  kingdoni 
 come,  thy  will  he  done  on  earthy  as  it  is  in  heaven.     We 
 
 ftiould 
 
Iritjgirjg   eternal  Glohy  to  GOD.  40 r 
 
 fti'ould  pray,  that  God's  name  may  be  glorified,  that  his 
 kingdom  of  grace  may  be  enlarged,  and  that  his  will  may 
 readily  and  cheerfully  be  done  by  men,  as  i't  is  by  the 
 angels  in  heaven..  ,  This  is  the  hearty  defire  of  every  fin- 
 cere  convert.  E-Ie  may  certainly  conclude  hinafclf  an 
 unconverted  perfon,  that  cares  not  whether  others  be  con- 
 verted, or  not.  And  on  the  other  hand,  it  is  a  good 
 fign,  that  we  are  converted,  and  have  tafted  that  the  Lord 
 is  gracious,  when  our  heart'' s  defire  and  prayer  to  God 
 for  others  is,  that  they  may  he  faved,  to  the  eternal  glory 
 of  God. Let  us  then  approve  ourfelves  real  con- 
 verts, by  our  fervent  prayers  for  the  convcrfion  of  others, 
 more  efpecially  for  thofe  that  are  near  to  us  and  defcended 
 from  us.  Let  us  pray  that,  he  would  pour  out  his  Spirit 
 upon  our  feed,  and  his  blejfing  upon  our  off-fpring  ;  accord- 
 ing to  his  gracious  promife,  Ifai.  xliv.  3.  Yea,  let  us 
 pray,  that  the  Spirit  of  the  Lord  may  be  poured  out  upon 
 all  flejh,  that  all  fiefjj  may  blefs  his  holy  name  for  ever  and 
 ever.  Fray  for  a  more  abundant  effufion  of  the  holy 
 Spirit  on  mankind,  Chat  the  earth  may  be  more  filled  with 
 the  glory  of  God.  Pfal.  Ixvii.  2,3.  Let  thy  way  be 
 known  upon  earth,  thy  faving  health  among  all  nations. 
 Let  the  people  praife  thee,  0  God,  let  all  the  people  praife 
 thee. 
 
 ■^      ^F      ^p      ^^      ^* 
 
 *  *  *  * 
 
 *  *  * 
 
 *  * 
 
 Disc. 
 
*<Lr>     *^     '^     -^     ^     *J<>     ^    ^     >^     >L^     ^     ^     ^     ^     vU     N^     >^     >^     ^.    «^     ^     «|L»     ^    ^L»     ^]U     <i« 
 ^    'T*    *T*     'T'     n^    *T^    'T*'    n^     'T*     ^    "T^     •T^    'T^    •T'     *T'     ^     'T*     'T'     *T*     "T^    .•T*     ^    *t>    ^     ^    J^^ 
 
 •fr  4? 'i^ 'J'' <^^  *ilp  <i!? 'i^ '3?  *$^  •$» 'i^  4i» «}? 
 
 The  Work  of  God  to  be  done,  wki/e  the 
 Day  of  Life  continues  :  becaufe  it  can- 
 not be  done  when  /^^  Night  of  Death 
 is  come. 
 
 D  I  SCOURSE    XIV. 
 
 Bemg  the  last  the  Author  Preached. 
 
 J  OH.    IX.  4. 
 
 /  mujl  work  the  Works  of  him  that  fent 
 me^  while  it  is  Day  ;  the  Night  cometh^ 
 when  no  Man  ca7t  work, 
 
 :»c  *  *  :fc  5^  jg"  this  chapter  a  very  large  and  particular 
 *****  account  is  given  of  a  moft  memorable  and 
 *  :^  *  *  :^  illuflrious  miracle,  wrought  by  Jefus  Chrift. 
 *****  As  he  was  making  an  efcape  from  the  vio- 
 lence of  his  adverfarics,  who  went  about  to 
 (lone  him,  he  meets  in  his  way  with  a  man  that  was 
 blind  from  his  birth.  Our  compafTionate  Lord  looking 
 fomewhat  ftedfaftly  upon  him,  his  difciples  afked  him, 
 Who  did  ftn^  this  man,  or  his  parents^  that  he  was  horn 
 blind  f  Pofiibly  their  enquiry  might  proceed  from  their 
 being  tainted  with  an  error,  thought  to  be  common  among 
 the  people  of  the  JewSy  viz.  that  the  fouls  of  men  after 
 
 death 
 
The  Work  of  GOD  to  he  done,  £fc.  497 
 
 death  paiTed   into  other  human  bodies  (in   the  womb) 
 and  fo  came  into  the  world   a  fecond  time.     And  then 
 their  enquiry  is,  Whether  this  calamity  of  blindncfs  trora 
 his  birth,  was  inHidled  on  him    for  any  fin  of  his  own 
 foul  when  in   its  former  bodv,  or  whether  it  was  for 
 fome  fin  of  his  parents  ?----  Or,  poffibly,  this  their  en- 
 quiry might    proceed    from  needlefs  curioficy  ;  being 
 defirous  to  know  the   fecrec  fins  of  others.     But  from 
 whatever  principle  they  made  this  enquirv,  thev  feem 
 10  be  too  cenforious,  in  fuppofing  that  there  mufl  needs 
 be  fome  fpecial  provoking  iniquity,  for  which  this  fad 
 calamity  was  infli61ed.  •---  Ojr  Lord  fatisfics  their  en- 
 quiry, and  gives  them  to  underfland,  that  it  was  not  for 
 any  pardcular  fin,  either  of  the  man  or  his  parents,  thac 
 this  blindnefs  was  brought  into  the  world  with   him. 
 But   ihe  end  and   defign  of  God  herein  was,  thac  his 
 power    might  be    manifefted  in    the  miraculous    cure 
 thereof,  (f.  3.)  And  now  the  time  was  arrived,  wherein 
 God  would  have  this  cure  to  be  wrought.     Jefgs  Chrlft 
 applying  himifelf  to  effect  this  cure,  gives  a  reafon  why 
 be  would  do  ic  at  this  prefent  time,  m  the  words  of  our 
 text  :  /  muft  ^jonrk  the  warks  of  him  that  fent  me^  whife 
 it  is  day.     By  day  is  here  meant  the  day  of  natural  life. 
 During  this  time  of  life,  Chriil:  was  to  do  thofe  miraculous 
 works,  which  God  fent   him  to  work.     Now,  the  day 
 of  his  life  was  near  expiring  ;  as  the  next  words  imi- 
 inafe,   The  night  cometh^  ivhen  no  man  can  'UJik.     The 
 night  of  death  was  coming  upon   Chrifi,  and   t!»erel->rc 
 he  muft  take  this  opportunity  of  working  this  miracle, 
 while  his  life  lafled  ;  after  which  he  could  nor,  accord- 
 ing to  the  conftitution  of  God,  work  ic.      Now,  ic  is 
 plain,  that  our  Lord  here  applies  a  general  truth  and  duty, 
 10  a  particular  cafe,  and.  to  his  own  perfon  in  pjrficu- 
 lar.      Thac  which  all  men  ought   to  do,  he  was  now 
 concerned  to  do.     And  indeed  his  example  or  praiSlice 
 in  this  cafe,  is  what  we  ought  to  follow.     Hence  theo 
 bbferve  this  general  truth J 
 
 K  k 
 
49§  The  WoRk  cf  GOD  to  be  done, 
 
 DocT.  Men  JJjouId  be  very  careful  to  do  the  work 
 "■Jihicb  God  calls  them  to,  labile  tbe  day  of  life  la  [Is  ;  be- 
 caufe  they  cannot  do  it  when  tbe  nighc  of  death  is  come, 
 
 Man's  life- time  is  his  only  working  time.  When  death 
 Gomes,  his  opportunity  of  working  is  at  an  end.  And 
 therefore  he  (Iiould  be  concerned  to  improve  the  dav 
 of  life,  in  doing  the  work  which  the  Lord  requires  of 
 him. ---Here  two  Propolitions. 
 
 f^ROP.  r.  There  i$  a  work,  which  God  requires  of  men, 
 and  which  they  Ihould  be  careful  to  do,  'ujhile  the  da) 
 ^f  life  lajis,  God  has  fent  every  mian  into  the  world 
 to  work,  and  has  appointed  to  every  man  his  v5ork.  Mark 
 ^iii.  34;  God  has  noc  fenc  us  into  the  wofld  only  to 
 ear,  and  drink,  and  fleep,  and  pafs  our  time  in  (loth 
 and  idlenefs  j  but  to  employ  ourfelves  in  voork. 
 
 Now  this  work-  is  twofold,  viz.  The  work  of  our 
 particular  calling,  and  of  our  general  calling;. 
 
 I.  The  work  of  our  particular  eaUing.---'EvQX^  maa' 
 fhould  have  fome  honeft  calling,  wherein  he  ought  to 
 be  eniployed,  for  the  fupporting  himfelf,  aryd  fervin;^ 
 his  generation.  Aianu  in  his  flaie  of  innocency,  was 
 appointed  to  drefs  and  keep  tbe  garden  o/Eden.  Gen,  ii. 
 19.  And  it  is  enjoined  on  all  chriftians,  that  they  Wi/r^, 
 and  eat  their  own  bread  ;  and  fuch  as  do  not  fo,  are  faid 
 to  VMlk  dijordcrly.  2  Thefl'.  iii.  10,  it.  And  indeeJ 
 when  men  follow  their  didindl  calhng^  in  a  due  manner, 
 thev  are  (fo  far)  doing  the  work  of  God.  If  they  at- 
 tend ic  with  diligence,  if  they  obferve  the  rules  of  ecpity 
 and  honefly  in  the  managing  of  it,  if  they  follow  i: 
 'in  obedience  to  God,  if  they  depend  upon  God  for 
 his  bleffmg  upon  their  labours,  and  aim  at  honouring 
 God  with  their  honeft  gain,  they  do  then  fetve  God  in 
 iheir  calling.  The  difcharging  the  duties  of  our  par- 
 ticular calling  in  this  manner,  is  a  doing  fefvice  for 
 God,  though  it  be  ever  fo  mean.  Thus,,  the  very  fet" 
 vants,  that  ferve  their  mafters  faithfully  in  obedience 
 to  God,  do  therein  pleafe  God,  and  (hall  be  revoarded 
 (^f  Gud,  Eph.  vi.  5,-8.  Now,  this  work  of  our  par- 
 ticular 
 
y)it$  the  Day  of  Life  'continues.  495 
 
 ncular  calling  is  to  be  attended  while  the  day  rf  life  lajts. 
 This  is  the  only  time,  wherein  fuch  work  is  to  be 
 done. 
 
 2.  There  is  the  work  of  our  general  cMing.  This 
 is  that  work  which  belongs  in  common  to  all  chriftians: 
 Which  they  are  all  to  be  engaged  in  and  employed 
 about,  /cven,  work  of  a  fpiritual  and  religious  nature. 
 And  this  is  the  work  which  men  are  efpecially  requir- 
 ed to  do  while  the  day  of  life  lafts.  As  now,  to  par- 
 ticularife  here, 
 
 ,  I.  The  work  oi  reconciliation  to  God. --'-ThQ  crij^inal 
 ftate  of  man,  was  a  ftate  of  fricndlhip  with  God  : 
 There  was  a  muiual  frienddiip  between  them.  Buc 
 that  friendiliip  has  been  loft  by  fin,  and  a  dreadful  mu- 
 tual enmity  his  fucceeded  thereon.  The  holy  God  is 
 an  enemy  to  Tinners,  and  finners  are  enemies  to  God. 
 Yet  however,  there  is  a  poflibility  of  rcconciHation  to 
 God.  Sinners  may  be  reftortd  ud  the  favour  of  God, 
 and  have  him  become  a  God  reconciled  to  them. — 
 Now,  this  is  one  great  work  of  finners,  to  feek  recon- 
 ciliation, to  God.  This  is  what  they  are  in  the  word 
 moll  afFettionately  called  to  labour  after.  2  Cur.  v.  20. 
 fVe  befeech  you,  be  ye  reconciled  to  God.  And  thev  arc 
 called  CO  feek  reconciliation  to  God  out  of  hand.  Matth. 
 V.  25.  Jgree  quickly  with  thine  adverfary.  While  the 
 day  of  life  lafts,  they  lliould  mike  it  their  care  to  be 
 at  peace  with  God.  \n  this  life,  reconciliation  to  God  ii 
 offc:red  to  them,  and  fhould  be  accepted  by  them,  on 
 gofpel-terms.  They  (liould  now,  in  this  day  of  life, 
 repent  of  their  fins,  humble  themfclves  before  God 
 for  them,  and  feek  the  p^irdon  of  them  through  Jwfus 
 Chrift".  They  (hoidd  now  in  this  day  of  life,  by  faith 
 betake  themfelves  to  the  blood  of  CnrilT,  as  the  pro- 
 curing caufe  of  reconciliation,  and  plead  that  with  God, 
 and  reft  upon  ic  for  peace  with  Ci'i6, 
 
 2:   The  work  of  mortification  cf  fm.--- There  is   Ij ; 
 
 inherent  in  the  hearts  of  men.      And  this  indwelling 
 
 fin  reigns  in  all  in   their    natural  eildtc.       They  are 
 
 binder  the  power  and  dominion  of  ic  Rouj.   vi.  17.  Tc 
 
 K  k  2  -^^'^re 
 
J'do  Tht  Work  of  GOD  to  be  done, 
 
 were  the  fervants  of  fin.  In  their  unregenerate  eflare^ 
 they  ferved  fin,  as  their  mailer^  ihachad  the  rule  over 
 ihem.  They  ferved  divers  lufts  and  pleafw'es.  Tk.  iii.  3.--- 
 Now,  the  work  which  Go-d  calls  men  to,  is  that  of 
 mortifying  their  luRs.  Col.  iii.  5.  Mortify  therefore  your 
 iflembers  which  are  on  the  earth,  fornication,  tinclcannefs,  &c. 
 None  of  thefe  lufts  are  to  be  fufpered  to  r^ign  in  us. 
 Rom.  vi.  12.  Let  not  fin  reign  in  your  mortal  bodies^  that 
 ye  jhould  obey  it  in  the  lufts  thereof.  The  Lord  will  have 
 iinners  to  hate  their  lufts  with  greateft  deteftation,  to 
 deny  their  cravings,  to  feek  their  deftrutlion.  They 
 rnuft  maintain  a  conftant  combat  with  fin,  ufing  all 
 ii:eans  for  the  weakning  its  power.---  In  this  day  of  their 
 life y  ihe\  muft  Wage  war  with  fin,  and  in  the  ftrength 
 of  Chrift  endeavour  the  fubduing  of  ir.  This  is  the 
 Oiily  time,  wherein  to  oppofe  ir,  to  get  free  from  the 
 dominion  of  ir,  arid  to  get  vi6lory  over  ir.  Sinners 
 therefore  are  charged  to  hear  the  voice  of  God  to  day^ 
 ahd  not  to  harden  their  hearts.  Ht.'b.  iii.  7,  8.  'I'hey  muft 
 not  harden  their  hearts  in  fin,  refufing  to  part  with 
 their  lufts  ;  btit  muft  to  day  hear  the  voice  of  God,  cal- 
 ling them  to  renounce  their  lufts. 
 
 3.  The  work  of  fand;if  cation.""  AW  men  naturally 
 afe  deftitute  of  the  holy  image  of  God,  and  are  alto- 
 gether filthy.  Their  hearts  are /i/// 0/ ft;//,  Eccl.  ix  3. 
 and  empty  of  all  good,  Rom.  vii.  18.  In  my  fieflo  divel- 
 teth  no  good  thing.  They  are  unholy  and  finful  crea- 
 tures.--Now,  the  work  which  God  calls  them  to,  is  to 
 labour  after  fan6lification.  i  Tbef]\  iv.  3,  7.  This  is  the 
 ^ill  nf  God,  even^  your  fanrcification.'-  God  hath  not  called 
 us  to  uncle annefsy  but  unto  holinefs.  Heb.  xii.  i4-  lollov) 
 hblinefsy  without  which  no  man  fhall  fee  the  Lord."'  And 
 this  day  of  life  is  the  time,  in  which  they  fliould  feek 
 for  renewing  and  fandlifying  grace.  In  this  day,  they 
 have  the  means  of  grac€  to  be  made  ufe  of.  In  this 
 day,  they  have  the  Spirit  of  grace  ftriving  with  them. 
 In  this  dayy  they  have  a  throne  of  grace  to  go  to,  for 
 the  obtaining  grace.  And  therefore  in  this  day  of  grace,- 
 they  ihculd  pray  10  the  God  of  all  grace,- for  thebeftow- 
 
 jReiJC' 
 
vu/;;7tf  the  Day  o/Life  contmics.  501 
 
 ment  cf  grace  upon  them  ,•  and  Ihould  follow  him  in 
 all  the  ways  of  his  appointment,  hungring  and  thirjlmg 
 after  right eoiifnefs.       While   they   have  the   light,  they 
 Ihould  improve  the  light,  in  order  to  their  being  children 
 of  the  light.    (Job.  xii.  35,   36.)     They  ihould  labour 
 after  holinefs  of  heart  and  life  ;  looking  up  to  God,  to 
 create  a  clean  hearty  to  rene^-jj  a  right  fplrit  within  thcni^ 
 and  to  help  them  to  be  holy  in  all  manner  of  Cunverfation. 
 4.   The  work  of  falvation.----  All  men  by  native  are 
 children  of 'vorathy  heirs  of  hell  and  damnation.  Eph,  ii.  3. 
 I'hey  are  liable  to  the  wrath  of  God,  under  a  fentence 
 cf  condemnation,  and  in  danger  of  periihing  eternally. 
 Now,  the  work  which  God  calls  Tinners  unto,  is  the 
 fecuring  the  falvation  of  their  fouls.  Phil.  ii.  12.  IVork 
 out  your  own  falvation  with  fear  and  trembling. —  And 
 this  day  of  life  is  the  time,  wherein   they  are  to  make 
 furc  of  eternal  falv^ation.  2  Cor.  vi.  2.  Now  is  the  accep- 
 ted time,  now  is  the  day  of  falvation.     They  Ihould  now. 
 be  enquiring,  what  they  mujl  do  to  be  faved.     The  pre- 
 fent  life  is  the  feafon,  to  get  a  title  to  the  future  life  of 
 blclT^dnefs,    and    to    make    fure    of  being    partakers 
 thereof.     Men    therefore   Ihould  redeem  the  prefen: 
 lime,  in  order  to  an  happy  eternity.     They  Ihould  la- 
 bour now  to  be  wife  unto  falvation,  and   in   the  way  of 
 welldoing  feek  for  glory,  and  honour,  and  eternal  life. — 
 Thus  for  the  firft  Pcopofition, 
 
 '  Prop.  II.  Men  lliould  be  careful  thus  to  do  the  work 
 of  God  while  the  day  ff  life  lajis,  becaufe  they  cannot  do  it 
 when  the  night  of  death  is  come.---  As  foon  as  ever  the 
 night  of  death  has  overtaken  men,  their  feafon  of  work- 
 ing is  over.  The  opportunity  for  working  the  forcna- 
 med  works  of  God,  is  confined  to  the  life  which  now 
 is.  If  they  neglecl  thefe  works  till  death  has  feized  on 
 ihem,  they  will  enjoy  no  further  opportunity  for  doing 
 cf  them.  The  confideraiion  hereof  fliould  quicken 
 men  to  a  doing  with  their  might  whatfoever  their  hands  find 
 Po  do.  Eccl.  ix.  10.  They  mult  do  it  now,  or  never. 
 They  mad  do  ic  before  death,  or  it  can  never  be  done. 
 K  k  3  Ihe 
 
502  The  Work  of  GOD  to  le  done, 
 
 The  truth  of  this  may  be  fhewn,  with  rerpe6l  to  the 
 feveral  particulars  mentioned  under  the  former  Propo- 
 fition. 
 
 1.  If  fBen  ^re  not  reconciled  to  God  before  death ^  they 
 can  never  be  reconciled  to  him.  ''  Now  is  the  accepted^ 
 time,  Tht  day  of  life  is  the  day  of  grace.  When 
 death  comes  upon  men,  the  treaty  for  peace  is  at  an 
 eternal  end.  The  things  of  their /j^jc^  are  then  for 
 ever  hid  from  their  eyes.  Chrift  faid  of  the  obftinate 
 Jews,  that  7/;^  things  cf  their  peace  were  hid  from  their 
 eyes,  even  while  they  lived.  Luk.  xix.  42.  And  if  fo, 
 then  furely  they  are  hid  from  men's  eyes  when  they 
 are  dead.  If  they  do  not  now  acquaint  themfelves  with 
 God  and  he  at  peace,  they  never  can.  After  death, 
 God  is  abfolutely  irreconcilable.  Sinners  are  then  irr 
 the  very  condition  of  Devils,  who  are  eternally  cue 
 off  from  all  hopes  of  reconciliation  to  God.  Ihe  moft 
 bitter  repenting?,  the  mod  earnefl:  intreatics,  will  not 
 in  the  leafl;  move  God  to  be  favourable  to  them.  Time 
 was  when  God  befought  them  to  be  reconciled  to  him, 
 but  they  regarded  it  nor.  And  now,  though  they  be- 
 feech  God  to  be  reconciled  to  them,  he  will  not  regard. 
 As  they  were  obdinate,  and  hardened  their  hearts, 
 againll  God,  {o  he  will  harden  his  heart  againil  them, 
 and  become  implacable. 
 
 2.  If  fin  he  not  mortified  before  death,  it  will  never  be, 
 mortified.  If  men  die  in  their  fin?,  and  under  the' 
 power  of  them,  they  will  for  ever  abide  fo.  I'hough 
 they  fhould  after  death,  defire  to  part  with  their  lufls, 
 nnd  be  feparated  from  them,  yet  their  deflres  will  be 
 in  vain,  indeed,  the  dominion  of  fin  will  be  fo  far 
 from  being  taken  away,  as  that  it  will  be  confirmed  and 
 heightened.  The  righteous  God  will  give  up  finners 
 10  ihe  full  tyranny  of  their  lufts.  All  reflraints  will 
 then  he  taken  off  from  their  luRs,  that  they  (liall  vent 
 themfetves  to  the  utLermofl.  And  herein  the  Lord 
 deals  penally  with  them,  leaving  their  lufts  to  be  their 
 tormentors.  Their  hatred,  envy,  malice,  and  other 
 lulls  u'jll  prove  tormenting  to  them.   Matth,  viii.  12. 
 
 There 
 
while  the  Day  of  Lite  continues.  505 
 
 There  fhall  be  weeping,  and  wailing,  and 'gnafljing  of  teeth: 
 which  denotes  the  \\'orkings  of  envy  at  the  happinefs 
 of  others,  and  rage  againfl:  themfelves  for  their  wicked 
 folly,  in  not  improving  the  advantages  they  were  once 
 favoured  with. 
 
 3.  If  men  be  mt  fan^ified  before  death^  they  nei^er 
 will  be  fan8ified.  1  he  day  of  grace,  or  ihe  time  for 
 difpenfing  of  grace,  will  then  be  at  an  end.  There  will 
 he  no  getting  the  oyl  of  grace,  when  the  midnight  cry 
 is  made.  Behold,  the  bridegroom  cometh,  Matth.  xxv.  8,  9. 
 'J  hough  Tinners  fliould  then  defire  ro  be  made  holy, 
 yet  their  defires  will  not  be  granted.  The  waters  of 
 life  once  ran  before  them,  and  they  were  invited  to 
 take  thereof  freely  ;  but  now  the  fountain  of  grace  is 
 (hut  up,  and  to  be  opened  no  more  at  all.  In  the  lime 
 of  life,  they  refifled  the  holy  Spirit  in  his  drivings 
 with  them  ;  and  now  he  will  no  more  flrive  with  them. 
 Offered  grace  they  defpifed  ;  and  never  more  fliall  the 
 renders  (>f  grace  be  made  to  them.  They  fliall  re- 
 main gracelefs,  unholy,  filthy  creatures,  to  all  eternity  ; 
 having  upon  them  the  image  of  Satan,  that  unclean 
 fpirif,  and  enemy  of  all  holinefs. 
 
 4.  If  men  do  not  make  fare  of  falvation  before  death,  \ 
 they  never  will  obtain  falvation.  Now  is  the  day  of  fal- 
 'vation.  2  Cor.  vi.  2.  And  if  in  this  day  men  do  not  fe- 
 cure  falvation  to  themfelves,  they  will  mifs  of  it  for 
 ever.  When  the  night  of  death  is  come,  the  door  0^ 
 Iieaven  is  fljut  againfl;  chem  that  have  not  got  a  title  to 
 
 jt  ;  and  though  they  cry  to  have  it  opened  to  them,  all 
 their  cries  will  be  in  vain.  Mattb.  xxv.  11,  12.  j^fter- 
 ward  came  olfo  the  foolifjj  virgins,  faying.  Lord,  Lord, 
 hpen  to  us.  But  he  anfu:ered  and  f aid,  Ferily  I  fay  unto 
 %m,  1  know  you  mt.  None  fliall  be  admitted  into  hea- 
 \'en,  but  fuch  as  have  been  made  heirs  of  heaven, 
 while  here  on  earth.  All  others  go  to  hell,  and  are 
 eternally  fxcdin  ih^i  place  (f  torments.  Lul:.  xvi.  26. 
 'J'here  is  no  poffibilicy  of  deliverance  from  that  pit  of 
 deIlru<^ion,  When  once  in  that  doleful  prifon,  there 
 K  k  4-  if 
 
504  The  Work  of  GOD  to  be  done, 
 
 is  no  relief,  nor  efcape.     Nothing  can    then  be  done 
 by  chem,  to  procure  a  paflage  from  hell  to  heaven. 
 
 Application. 
 
 Use  r.  We  niay  hence  fee  the  precioufnefs  of  time. 
 If  we  confide'r  time  in  itfelf,  in  a  phyfical  fenle,  it  is 
 fcarce  any  thing.  But  confider  time  as  it  may  be  im- 
 proved in  doing  the  work  of  God,  and  [o  it  is  exceed- 
 ing precious.  'Tis  a  feafon,  wherein  we  may  do  much 
 for  the  glory  of  God,  wherein  we  may  obtain  recon- 
 ciliation to  God,  wherein  we  may  efcape  the  damnation 
 of  hell,  and  fecure  unco  ourfelves  everlafting  falvation. 
 In  thofe  refpedls,  the  time  of  life  is  of  exceeding  greac 
 worth.  And  accordingly  we  fliould  fet  an  high  price 
 upon  ir,  efpecialiy  upon  holy  time.  We  (hould  not 
 Wafte  it  away  in  folly,  and  vanity,  and  finful  pleafures; 
 but  employ  it  unto  thofe  holy  and  happy  purpofes, 
 which  it  is  capable  of.  I'his  is  our  inrercfl,  and  our 
 true  wifdom.  Epb.  v.  15,  16.  See  then  that  ye  ix>alk 
 cir^umfpe^ly,  not  as  fools ,  but  as  wife,  redeeming  the  time. 
 We  (liould  embrace  and  improve  every  oppununity  of 
 doing  and  getting  good  ,*  and  fo,  (hew  ourfelves  to  be 
 fucn  as  underftand  our  work,  and  know  the  worth  of 
 our  fouls,  and  the  precioufnefs  of  time. 
 
 Use  2.  It  calls  upon  us  to  be  deeply  humbled,  for 
 that  we  have  fo  little  employed  our  lives  in  doing  the  work 
 of  God.  How  flothful  have  we  been  in  attending  the 
 main  bufinefs,  that  we  were  fent  into  the  world  about ! 
 How  indifferent  have  we  been  about  feeking  reconcili- 
 unon  to  God,  and  fantlification  from  God  !  How  have 
 we  neglefled  the  great  fahation,  revealed  and  offered  to 
 us  in  the  gofpvl  !  Oh,  what  caule  have  the  befl  of  us 
 to  be  greatly  abafed,  for  our  vile  undoing  iloth  !  And 
 sre  there  not  fome  oFyou,  who  have  been  flanding  idle 
 all  the  day  hitherto  !  This  your  way  is  your  folly,  and 
 ^jour  reproach.     B^  alhamed  and  humbled  herefor. 
 
 Use 
 
while  the  Day  of  Liv 2  continues,  505 
 
 Use  3.  How  reprovable  arethofe  who  have  not  been 
 careful  to  do  the  work  of  God,  but  inRcad  rhereof  the 
 work  of  the  Devil !  Their  hves  have  been  fpent  in 
 doing  works  of  iniquity.  They  have  walked  and  lived 
 in  fome  way  of  fin,  or  other,  all  their  davs.  1  iieir 
 fellow/hip  has  been  with  the  mfruitfnl  ivorks  rf  darknefs  ; 
 fuch  as  uncleannefs,  intemperance,  and  the  like.  O 
 how  worthy  are  fuch  of  reproof,  and  how  concerned 
 Ihould  fuch  of  you  be,  no  longer  to  live  in  fuch  ways 
 of  fin,  bur  to  turn  from  them  unto  God,  lelt  (iod  b^i 
 provoked  to  give  you  up  finally  to  ihelufis  of  your  evil 
 hearts,  and  leave  you  to  die  without  wfdotn  ! 
 
 Us  E  4.  Let  us  all  be  careful  to  do  the  work  of  the  day^ 
 while  the  day  of  life  lafts.---  For  Motive  hereto. 
 
 Mot.  I.  Confider,  the  day  of  life  is //^orf.  The  life 
 of  man  confifis  of  h\M  few  days.  Job  xiv.  i.  Life  is 
 now  exceeding  fiiorr^  compared  with  what  it  was  in 
 the  firft  aj^es  of  the  world.  It  is  now  as  a  vapour  that 
 appear eth  for  a  little  time,  and  then  vanifketh  away.  Jam 
 iv.  14.  Life  runs  away  ap^ice,  and  will  quickly  be  at 
 an  end.  And  though  the  lives  of  fome  are  longer  than 
 of  others,  yet  the  longefl:  life  is  but  Ihort.  Our  work- 
 ing time  will  foon  be  over,  and  therefore  we  had 
 need  to  improve  it  well,  to  get  our  work  done  before 
 the  night  of  death  overtake  us.  The  work  we  have 
 10  do,  is  great  ;  and  we  have  but  a  little  time  to  do  it 
 in  ,•  and  therefore  we  fliould  lofe  no  time. 
 
 Mot.  2.  Confider,  the  day  of  life  is  of  uncertain  con- 
 tinuance.  At  the  longeft  (as  was  faid)  it  is  buc  fliorr, 
 and  it  mav  be  fliorter  than  we  are  aware  of.  When 
 we  fiiall  die,  we  know  not.  We  may  all  fay  as  Ifaac 
 did,  Gen.  xxvii.  2.  I  knov^  not  the  day  of  my  death.  God 
 has  concealed  the  time  of  our  dying  from  us.  \\q  has 
 indeed  fct  the  bounds  of  our  life,  how  f.ir  it  fliall  ex- 
 tend, and  no  farther.  But  he  has  not  revealed  to  us 
 in  what  point  of  the  line  of  time  the  period  of  our  life 
 is  fixed.  Though  therefore  it  be  certain  to  God,  in 
 what  moment  we'lhall  die,  yet  to  us  it  is  mofl  uncertain. 
 We  may    promife  ourfelves  many  years,  when  yet  it 
 
 may 
 
5o5  The  Work  of  GOD  to  be  donb, 
 
 may  be,  we  have  not  one  night  more  to  Vive.  (Litk.  xii. 
 19,  20.)  We  had  need  therefore  to  improve  our  time 
 of  life  in  doing  our  work,  left  death  unexpe6led]v  and 
 fuddenly  furprife  us.  This  is  the  ufe,  which  our  Lord 
 himfelf  would  have  us  to  make  of  the  uncertainty  of 
 the  continuance  of  our  lives.  Mark.  xiii.  35,  36.  IFatch 
 ye  therefore  (for  ye  know  not  when  the  inajter  of  the  houfe 
 Cometh  ;  at  even,  or  at  midnight^  or  at  the  cock-crowing^ 
 or  In  the  morning)  left  coming  fuddenly  he  find  youfleeping. 
 
 Mot.  3.  Confider,  the  day  of  life  rnay  be  far  f pent 
 already.  It  is  certainly  fo  with  many  of  us.  7'he  far 
 greateft  part  of  our  life  is  pad  and  gone,  and  the  fhade^. 
 of  the  evening  are  upon  us.  So^  if  we  have  negledled 
 Gur  work  hitherto,  we  had  need  now  to  doubk  our  dili- 
 gence, and  husband  weH  the  remainder  of  our  day. 
 It  is  high  time  for  us  to  (hake  off  our  floth,  and  to  awakff 
 out  offleep  ;  to  forfake  our  finful  courfes,  to  feek  God 
 in  earnefi,  to  repent  and  believe,  and  to  fet  about  the 
 performance  of  all  duties.  The  ^aj  being  far  fpent, 
 and  the  night  at  hand,  we  fbould  work  the  harder,  and 
 labour  to  do  much  in  a  little  lime.  This  is  the  only 
 way  to  recover  our  loft  and  mifpent  rime. 
 
 Mot,.  4.  Confider,  the  day  of  life  when  gone ^  will  re- 
 turn  no  wor^.---When  men  die,  they  (liall  not  rife  to. 
 live  again  the  life  zvhicb  now  is.  Job.  x.  21.  Behold, 
 J  go  whence  1  /hall  not  return^  to  the  land  of  darknefs  and: 
 the  floadow  of  death.  There  is  no  returning  from  the 
 grave,  unto  the  land  of  the  living.  After  death,  the 
 eyes  that  have  fe en  uSy  fliall  fee  us  no  more,  and  the  place 
 that  has  known  «r,  fiiali  know  us  no  more.  Job.  xx.  9. 
 We  had  need  then  to  improve  the  prefent  day  of  life 
 in  doing  the  work  of  God,  becaufe  after  this  is  over, 
 fuch  a  day  (hall  be  granted  to  us  no  more.  If  our  work 
 he  undone  at  fleath,  we  fliall  not  live  again  to  do  it. 
 Might  our  opportunities  be  reftored  to  us,  by  coming 
 into  the  world  a  fecond  time,  we  might  hope  to  repair 
 our  former  neglefts.  But  God  will  try  us,  and  irufl 
 us  with  fuch  advantages,  no  more.  This  is  one  thing 
 which  will  add  to  the  defpair  of  the  danined.     They 
 
 would 
 
while  the  Day  0/  Life  continues.  507 
 
 would  be  glad  to  return  into  this  world,  and  be  favour- 
 ed  With  their  pafl  enjoyments,  that  their  fecond  life 
 might  be  better  than  their  firft.  J3ut  their  with  will  be 
 in  vain.  As  men  die  but  cjice,  Co  they  Ihalj  live  im 
 this  world  but  once.  We  have  but  one  life,  to  do  our 
 work  in  ;  and  if  that  life  be  mifpent,  we  iliall  not  en- 
 joy another.  Indeed,  at  the  lafi:  day,  all  men  (hall  be 
 raifed  to  life  again  ;  but  that  life  will  not  be  to  be 
 fpent  in  this  world,  as  the  former  was. 
 
 Mot.  5.  Confider,  the  day  of  life  ivell  improved^ 
 will  have  a  bleffed  iJfue.'-"U  we  employ  our  life  in  ivork' 
 ing  the  'u^ork  of  God,  the  confequence  of  fuch  a  life,  will 
 be  exceeding  happy.     For,  in  that  cafe, 
 
 1.  The  night  of  death  will  be  a  feafon  of  Jweet  refl 
 to  us. — If  our  life  be  fpent  in  holv  labour,  our  death 
 will  be  ^fleep.  Thus  it  is  faid  of  David,  Att.  xiii.  36. 
 For  David,  after  he  had  ferved  his  own  generation ,  accord- 
 ing to  the  mil  of  God,  fell  on  flecp.  The  grave  will  be 
 a  bed  of  red  unto  our  bodies.  Jfai.  Ivii.  2.  The  righ- 
 teous pjall  enter  into  peace,  they  fl:^all  refl  in  their  beds. 
 Unto  the  wicked  and  flothful,  the  grave  will  be  a  pri- 
 fon,  wherein  their  bodies  arc  clof^-kept  until  the  day 
 of  judgmenr.  Death  to  them  will  indeed  be  the  king 
 of  terrors,  a  mefTenger  of  wrath.  But  to  the  diligent 
 real  chriflian,  death  will  be  a  friend  and  a  meflcnger 
 of  mercv,  that  comes  to  lay  them  afleep  in  Chrifl. 
 (i  ThcfT.  iv.  14.)  It  comes,  to  give  ihem  refl  from 
 their  labours.  (Rev.  xiv.  12.)  Their  fpirits  go  to  Chtifl, 
 while  their  bodies  refl  in  their  graves  until  the  refur- 
 redlion.  There  the  ijoeary  faint  is  at  refl  ;  waiting  for 
 the  time  when  thefe  vile  bodies  fball  be  changed,  and/i- 
 jhlmed  like  to  Chrijl  s  glorious  body. 
 
 2.  I'he  refurreclionday  will  be  a  comfortable  ^-JDaking 
 time.—'The  bodies  of  men  fliall  not  always  lie  dead  in 
 their  graves,  but  lliall  be  raifed  to  life  again.  There 
 fhall  be  a  rcfurre^ion  both  of  the  jufl  and  theunjufl,  (A61. 
 xxiv.  15.)  Unto  the  ungodly,  that  will  be  a  dreadful 
 day.  They  Ihall  then  aimke  to  fhame  and  cverlajUng 
 contempt.  (Dan.  xii.  2.)  Their  refurredtion  (lull  be  in 
 
 order 
 
508  ^^^  Work  of  GOD  to  be  done, 
 
 order  uiito  compleat  damnation^  both  in  foul  and  body. 
 jfob.  V.  28,  29.  All  that  are  in  their  graves,  floall  come 
 forth,'"'tbey  that  have  done  evil,  unto  the  refmre^ion  of 
 damnation.""B[it  unco  the  godly,  that  have  done  the 
 work  of  God,  the  day  of  refurredlion  will  be  a  comforting 
 and  refrefhing  day.  Pfai  xvii.  19,  Js  for  me,  I  will 
 behold  tby  face  in  right coufnejsy  I  (hall  be  fatisfiedy  zvhen 
 I  awake,  with  thy  likenefs.  He  knew,  in  the  morning  of  the 
 refurre^lion,  he  fhould  be  made  like  Chrift  ;  as  ic  is  faid 
 the  faints  fhall  be.  i  Joh.  iii.  2.  IVhen  he  [hall  appear ^ 
 we  fhall  be  like  him  ;  for  we  /ball  fee  him  as  he  is.  'i'hen 
 {liail  their  eyes  behold  the  king  in  his  glory  ;  which 
 will  be  a  refrelliing  fight  unto  them.  Job  xix.  25.  26. 
 For  I  know  that  my  Redeemer  liveth,  and  that  he  fhall fland 
 at  the  latter  day  upon  the  earth.  Jnd  though  after  my  skin, 
 worms  dejtroy  this  body,  yet  in  my  flefh  fhall  I  fee  God, 
 Whom  1  fhall  fee  for  myfelf,  and  mine  eyes  fljall  behold. 
 He  (hould  behold  him  as  his-  own  God  and  Saviour.--- 
 Then  (hail  the  faints  meet  Chrifl:,  the  bridegroom,  with 
 ravifliment  of  foul,  in  feeing  his  face  and  hearing  his 
 voice. 
 
 3.  The  day  of  judgment  will  be  a  day  of  rich  recom- 
 pence. —  In  the  day  of  jiidgmenr,  Chrifl  will  call  all 
 men  to  an  account,  and  render  to  every  man  according  to 
 what  they  have  done  in  the  body,  whether  it  be  good,  or 
 whether  it  be  evil.  (2  Cor.  v.  10.)  That  will  be  the 
 great  day  of  recompence.  Now  unto  fuch  as  have 
 negle^ed  the  work  of  the  Lord,  that  day  will  be  a  ter- 
 rible day.  Ic  will  ,be  the  great  day  of  his  iwath,  where- 
 in they  will  not  be  able  to  ftand  ;  but  will  call  on  the 
 rocks  and  mountains  ^  to  fall  on  them  and  hide  them  from  bis 
 wrath.  (Rev.  vi.  15,  16,  17.)  But  unto  fuch  as  have 
 faithfully  done  the  work  of  God,  that  day  will  be  a  day 
 of  abundant  bleffed  remuneration.  Then  (hall  they 
 find  that  their  labour  has  not  been  in  vain  in  the  Lord. 
 (i  Cor.  XV.  ult.)  Then  fliall  their  work  receive  an 
 exceeding  great  reward.  Matth,  xxv.  21.  Then  fhall 
 the  King  fay  unto  them  on  his  right  hand,  Come,  ye  bleffed 
 (if  my  Father^  inherit  the  kingdom  premred  for  you  from  tim . 
 
 foundation 
 
^vhile  the  Day  of  Life  continues,  ^o<^ 
 
 foundation  of  the  world.  Chrift  will  then  remember,  and 
 hot  forget,  their  zvork  and  labour  of  love,  lie  will  then 
 make  mention  of  their  good  deeds,  commend  them 
 for  their  diligence  and  fai-hfulnefs  in  his  fervice,  and, 
 of  his  infinite  grace,  will  beftow  fuch  a  reward  upon 
 them  as  will  be  furprifing  to  themfelves.  2  ThelJ.  ^• 
 10.  IVhen  he  floall  come,  to  be  admired  in  his  faint s^  and 
 glorified  in  all  them  that  believe,  in  that  day. 
 
 4.  The  day  of  eternity  will  be  an  harvejt  of  cndkfs  bkf- 
 fednefs.- "From  the  judgment- feat,  men  Ihall  go  away  into 
 eternity.  They  fliall  all  enter  upon  an  everlalling  con- 
 dition. The  ungodly  (hall  pafs  into  an  eternity  of  Jhame 
 and  viifery.  They  (hall  be  everlaflingly  banilhed  from 
 the  gracious  prefence  of  God,  and  be  eternally  puniflied 
 by  the  wrath  and  power  of  God.  Their  torment  and 
 mifery  fliall  be  without  any  end.  But  as  for  the  truly 
 godlyy  that  have  finiflied  their  work,  they  fliall  ^o  into 
 an  eternity  o[  glory  -dud  blejfedncfs.  They  fjall be  for 
 'ever  with  the  Lord  ;  partakmg  of  eternal  communion 
 with  Jefus  Chrifl,  and  poflefling  the  inconceivable  fe- 
 licity of  the  kingdom  of  heaven,  throughout  a'l  eter- 
 nity. There  fliall  they  eternally  reap  the  fruit  of  their 
 labour?,  end  find  a  fliort  fervice  in  this  world,  fol- 
 lowed with  a  never-ending  reward  of  blefTcdncrs. 
 Rom.  ii.  6,  7.  fVho  will  render  to  every  man  according 
 to  his  deeds  :  To  them,  who  by  patient  continuance  in 
 well  doing,  jeek  for  glory,  and  honour ,  and  immortality  ; 
 eterttal  life.  Such  fliall  have  eternal  life,  in  the 
 kingdom  of  heaven. 
 
 O  let  thefe  things  excite  us  to  diligence  in  duing 
 that  work,  which  God  has  fent  us  into  the  world  to 
 do.     And  now  for  Direilion  I  would  fay, 
 
 Dire^.  I.  Let  us  meditate  on  the  importance  cf  that 
 9iorky  which  God  has  fent  us  into  the  world  to  do.---- 
 *Tis  work  that  viuft  be  done.  Our  Lord  here  fays  in 
 the  text,  I  mufl  wcrkthe  works  of  him  that  fent  me.--- 
 So,  we  mufl  work  the  works,  God  requires  us  to  do. 
 There  is  a  necejfjy  lying  upon  us  ;  and  wo  unto  «j,  if  we 
 do  thcra  not.    The  work  of  God  is  not  like  fome  other 
 
 workf, 
 
5IO  the  Work  of  GOD  to  be  done], 
 
 works,  that  may  be  done,  or  left  undone.  This  is 
 work  of  abfolute  and  indifpenfable  neceflicy.  Our 
 eternity  depends  upon  ir.  Our  eternity  will  be  ac- 
 cording to  our  diligence,  or  negligence,  as  to  this 
 work.  If  this  work  be  not  done  now,  in  time,  we 
 ^re  loft  and  undone  to  all  eternity  :  but  if  it  be  done, 
 we  are  made,  and.  happy  for  ever.  — -  0  then,  let 
 us  take  time,  ferioujfly  te  thinks  what  we  live  in  this 
 world  for ;  what  the  work  is  that  we  are  called  to  ; 
 and  v/hat  account  we  (hall  be  able  to  give  up  to  God 
 in  the  great  day  of  reckoning.  Would  we  thus  exer- 
 cife  our  thoughts,  with  fome  frequency  and  feriouf- 
 nefs,  we  fiiould  foon  be  convinced  of  the  importance 
 of  the  work  we  have  to  do.  i^las,  we  feldom,  if  ever, 
 ferioufly  confider  of  this  thihg  ;  and  that  is  one  great 
 caufe  of  our  undoing  floth  and  ne.gligence,  Let  us  here 
 run  over  the  feveral  forts  of  work,  that  we  have  to  dc) 
 and  fee  whether  want  of  confideration  be  not  a  main 
 caufe  of  our  negle£ling  to  do  them. 
 
 As  for  the  work  of  reconciliation  to  God^  why  do  not 
 finners  more  earneftly  feek  after  it  ?  One  reafon  is, 
 b^caufe  they  do  not  ferioufly  confider,  what  a  dreadful 
 thing  it  is  to  have  God  for  an  enemy,  and  what  a 
 blefled  thing  it  is  to  have  God  for  a  friend.  Did  they 
 believingly  medicate  thereon,  they  could  hardly  be  fo 
 indifferent  about  reconciliation  to  God,  as  they  are. 
 They  could  not  be  at  red  until  they  had  got  to  be  at 
 peace  with  God. 
 
 Again,  as  for  the  ^oxko^  mortification  of  fin y  why 
 do  not  finners  more  engage  in  this  work  ?  One  rea- 
 fon is^  becaufe  they  do  not  believingly  confider,  whac 
 deadly  enemies  their  lufls  are  to  their  fouls,  and  whac 
 forrows  they  will  bring  upon  thern  in  the  latter  end. 
 
 Again,  as  to  the  work  of  fatjilificationy  why  do  noc 
 finners  more  labour  after  it  9  One  reafon  is,  becaufe 
 ihey  do  not  believingly  ponder  upon  the  necefliity,  and 
 excellency,  and  profitablenefs  of  holinefs. 
 
 Again,  as  for  eternal  fahation,  why  do  noc  finners 
 more  earrieflly  enquire,  "what  they  mtijl  do  to  be  fauedy 
 
 and 
 
wJsiltf  the  Day  0/  Life  continues.  511 
 
 and  more  diligently  apply  themfeives  to  feelc  an  interell 
 in  Chrifl,  and  give  themfeives  to  the  ufe  of  the  means 
 of  fdlvation  ?  One  reafon  is,  becaufe  they  do  not  pon- 
 der upon  their  need  of  a  Saviour,  upon  the  greatnefs 
 and  eternity  of  the  puniflimenc  of  the  damned,  and  the 
 compleat  and  everlafling  happinefs  of  them  that  are  fa- 
 ved. ---Would  finners  allow  themfeives  time,  in  a  folemn 
 manner,  to  think  of  thefe  things,  they  would  fee  them 
 to  be  things  of  infinite  importance,  that  are  by  no 
 means  to  be  negledled. 
 
 DireB,  2.  Let  us  be  much  in  prayer  to  God.  To  our 
 meditations,  lee  us  add  earnefl  prayer  to  God.  In 
 (very  thing  we  (liould  make  known  our  requejis  to  God  by 
 prayer  and  Jupplication  ;  efpecially  in  the  cafe  before 
 us.  And  here,  there  are  thefe  two  things  which  we 
 iliould  humbly  beg  of  God  ; — 
 
 I.  That  he  would  give  us  an  heart  to  be  willing y  to 
 do  that  work  which  he  requires  of  us.---- We  fliould 
 pray  to  God,  that  he  would  make  us  willing  to  be  re- 
 conciled to  hinifelf,  mlling  to  part  with  our  lulls,  lui/- 
 ling  CO  be  fandlified  for  his  fervice,  and  willing  to  be 
 eternally  faved  in  his  way.  It  is  God  that  mult  work 
 in  us  a  will  to  thefe  things.  Phil.  ii.  12,  13.  fp^ork  out 
 your  own  falvation  with  fear  and  trembling  ;  for  it  is  God 
 that  wbrketh  in  you  to  cu///.- --Therefore  we  (hould  cry  to 
 God,  that  it  may  be  the  Jay  of  his  power,  wherein  we 
 ihall  be  made  willing.  (Plal.  ex.  3.)  Let  us  lament  be- 
 fore him  the  averfenefs  and  backwardnefs  of  our  beans 
 to  the  work  he  requires  of  us  ;  and  pray  for  a  cure 
 thereof.  Thus  did  Ephraim,  [cr.  xxxi.  iS-  I  have 
 heard  Ephraim  bemoaning  himfelf  thus.  Thou  hajl  chajli- 
 fed  me,  and  I  was  chajtifed,  as  a  bullock  unaccujlumed  to 
 the  yoke  ;  Turn  thou  me,  and  I  poall  be  turned.-- -La  \is 
 pray,  that  ic  may  be  given  to  us  to  believe  :  for  this  is 
 the  work  of  God,  that  we  believe  ;  and  ic  is  by  faitb, 
 that  we  ivork  right eoujnefs. 
 
 2.  Let  us  pray  to  God,  that  he  would  ajjijl  and 
 flrengthen  us,  unto  the  doing  the  work  he  requires  of  us. 
 Lee  us  pray,    that  he  wrould  enable*  us  tu  believe   in 
 
 Chrid 
 
512        The  Work  of  GOD  to  be  done,  fcfr. 
 
 Chrifl:  and  to  repent  of  fin,  that  Co  we  may  be  recon- 
 ciled to  him. ----Let  us  pray,  that  he  would  help  us  by 
 his  Spirit  to  mortify  the  deeds  of  the  body. --Pray, 
 that  he  would  help  us  to  walk  before  him,  and  ferve 
 him  in  righteoufnefs  and  holinefs,  all  the  days  of  owr 
 life.-— Pray,  that  he  would  help  us  to  work  out  our 
 own  falvation  wit4i  fear  and  trembling,  and  would 
 tirork  in  us  to  do,  as  well  as  to  will.  It  was  the  Apo- 
 ftle's  prayer  for  the  Hebrezi's,  (chap.  xiii.  20,  21.)  No'vo 
 the  God  of  peace  that  brought  again  from  the  dead  our 
 Lord  JefuSy  that  great  Shepherd  of  the  fheep,  through  the 
 blood  of  the  everlajiing  covenant ^  make  you  perfect  in  every 
 good  work  to  do  his  mil,  working  in  you  that  which  is 
 well-pleafmg  in  his  fight,  through  Jefus  Chriji  ;  to  whom 
 he  glory  for  ever  and  ever.  Jmen.  Let  us  beg  of  God 
 to  do  thefe  things  for  us  ;  and  wait  upon  him,  in  the 
 ufe  of  all  appointed  means,  for  a  fufficiency  of  grace 
 to  be  given  to  us.  If,  under  a  fenfe  of  our  own  aver- 
 fion  and  impotency  unto  the  doing  the  work  of  God, 
 tve  do  thus  feek  to  him  to  change  our  hearts  and 
 ftrengthen  oiir  hands,  we  riiay  hope,  that  God  will 
 give  us  a  love  to  his  work,  and  enable  us  to  go  through 
 with  it,  and  to  finiili  it  well. 
 
 Then  lliall  we  not  mourn  at  the  laft,  as  others  will 
 do  ,*  but  may  go  to  our  graves  in  peace,  with  grounded 
 expectations  that  God  will  do  great  things  for  us. 
 When  our  Lord  had  finiflied  his  work,  he  looked  for 
 glory,  ^oh.  xvii.  4,  5.  /  have  glorified  thee  on  earth,  I 
 have  finifloed  the  work  which  thm  gaved  me  to  do  :  and 
 now,  O  Father,  glorify  thou  me  with  thine  own  f elf .  We 
 alfo  may  have  hope  of  glory,  when  we  have  through 
 grace  done  our  work.  Such  hope,  yea,  aflurance,  had 
 the  apoflle  Paul.  2  Tim.  iv  8.  /  have  fought  a  good 
 fight,  I  have  finifhed  my  courfe,  I  have  kept  the  faith. 
 Henceforth  there  is  laid  up  for  me  a  crown  of  righteoufnefs,, 
 which  the  Lord  the  righteous  judge  floall  give  me  dt  that 
 day  :  and  not  to  me  oiily,  but  unto  all  them  alfo  tbdt  love 
 his  appearing. 
 
 FINIS, 
 
M: 
 
 ^ 
 
 -  *• 
 
 -m^.