:

' Y^LE«¥MII¥EI^Sflir¥o

G-ift of

19&

S E R M O N . i

ON THE

HEART,

IN TWO VOLUMES.

B Y
JOHNJAMIESON, M. A.
>n : .
MINISTER OF THE GOSPEL, FORFAR.

4
VOL. II. *

As in ixiater face anfiuereth to face : fo the heart of man to man.
Prov. xxvii. ig.

EDINBURGH:
Printed by Neill and Company;
Sold by C Dilly; J. Matthews ; C. Elliot, and T.Kay ; Bellamy
andRosARrs; London; M. Gr at, The Heirs of C. Elliot, and
\V. Laing, Edinburgh ; J. Duncan, and R. Fakie, Glafgow. ,

M,DCC,XC.

.-.¦.- .0 r ¦ •' 5
2NTERED IN STATIONERS HALi. Qn 0

£

r

liv, 0",

c9

'4-t

CONTENTS OF THE SECOND VOLUME. Page
Ser. XXV. On the Superlative Deceitfulnefs of the
Heart ; - I
Jer. xvii. 9. > The heart is deceitful above all things.
Ser. XXVI. The fame fubjecl; continued, 28
Ser. XXVII. General Improvement of the Doftrine
of Deceitfulnefs ; - 46
Jer. xvii. 9. — The heart is deceitful above all things.
Ser. XXVII. On the Madnefc of the Heart ; 66
Eccl. ix. 3. — Madnefs is in their heart while they
live.
Ser. XXIX. The fame fubjecT: continued, - 82
Ser. XXX. The feme fubjecT: continued, - 101
Se r. XXXI. On the Unbelief of the Heart ; - 117
John viii. 45. Becaufe. I tell you the truth, ye be
lieve me not.
Ser. XXXII. On Unbelief as Appearing in the De
nial of Divine Truth, 135
John viii. 43. — Becaufe I tell you the truth, ye be
lieve me not.
Ser. XXXIII. On the Heart of Unbelief; 155
Heb. vi.. 11.— -Take heed, brethren, left there be in any
of you an evil hearts of unbelief , in departing from ,
the living God.
Ser. XXXIV. On the Caufes of Pofitive Unbelief; 17a
Heb. iii. 12. — jin-— Heart of Unbelief.
Ser. XXXV. On the Evil and Aggravations of Un
belief; - - 189
Heb. iii. 12. — An Evil Heart of Unbelief.
Ser. XXXVI. The fame fubject continued, - 206
Ser. XXXVII. On the Prevalence of Unbelief in
Believers; - - 221
Heb. iii. 12.— Brethren,— —in any of 'you an evil 'heart
of unbelief,

iv CONTENTS.
Page
Ser. XXXVIII. The fame fubjeft continued, 236
Ser. XXXIX. On the Prevalence of Unbelief in Be
lievers-; - 248
Luke xxiv. 21. But we trufled that it had been he
who fhould have redeemed Pfrael.
Ser. XL. On the Conflict between Faith and Unbe
lief, in the Chriftian's heart ; -' 266
Luke xxiv. 21. — And befides all this, to-day is the
third day fince thefe things were done.
Ser. XLI. On Vigilance, as to a Heart of Unbelief ; 282
Heb. iii. 12. Take heed, Brethren, left there be in
any of you an evil heart of unbelief .
Ser. XLII. On the Neceffity of Vigilance as to Un- ;.
belief; . 304
Heb. iii- 12. Take heed, brethren, left there be in any
of you an evil heart of unbelief .
Ser. XLIII. On the Tendency of Unbelief, - 328
Heb. iii. 12. — An evil heart of unbelief- —in depart-
ing from the living God.
Ser. XLIV. On the Improvement of the Doiftrine of
Unbelief; - 348
Heb. iii. 12. Take heed, Brethren, left there be in
any of you an evil heart of unbelief, in departing
from the living God. 0
cer. XLV. On the Enmity of the Heart ; - 363
Rom. viii. 7. The carnal mind is enmity againfl God.
Ser. XLVI. On the Power of Enmity in the Unre
newed Heart ; - 381
Rom. viii. 7. The carnal mind is enmity agaiiift God.
Ser. XLVII. The fame fubjeft continued, - 400
Ser. XLVIII. The fame fubjeft continued, - 422
Ser. XLIX. On the Remains of Enmity in the Re
generate ; : 439
Rom. yiii. 7. The carnal mind is enmity againfl God.
Ser. L. General Improvement of the Doftrine of En-
mity; - . 4g
Rom. viii. 7. The carnal mind is enmity again/}
God.

SERMON XXV.
On the SUPERLATIVE DECEITFULNESS of the
HEART.

Jeremiah xvii. 9.
The heart is deceitful above all things.
THE deceitfulnefs of the heart is ufed by the fin-
ner as a cloak for hiding all his other iniquities.
By means of this he endeavours to conceal them
from the world. He afiumes the appeararice of puri
ty, When there is naught but wickednefs in his inten
tion ; of zeal, while he is filled with treachery ; and
the ferriblance of every grace of the Spirit, while
under the abfolute influence of every lull of the
unrenewed nature. This he vainly ftrives to em
ploy as a covering for hiding his fins from the All-
feeing eye. Even when he hath been engaged in
the conirtiilfipn of iniquity, he wipeth his mouth, and
faith, I have done no ivickednefs *. This is alfo a
veil by Which his fins are concealed from his own
eye. So thick and impenetrable is it, that he often
perfuades himfelf he is innocent, when God con
demns him as guilty.; and reckons himfelf adorned by
that holinels to which he is^ an entire ftranger. As
to the plagues of his heart, he cannot fuffer him
felf to believe that they exift ; for they are covered
from his ejres by this deceitfulnefs, which is not the
leaft of them.
We formerly difcouffed from thefe words, and ha
ving explained them in their connection, made fome
general obfervations on the deceitfulnefs of the heart.
Having now taken an extenfive view of this corrup-
Vol. II. A tion,
* Prov. xxx. 20.

2 On the Superlative Deceitfulnefs Ser. 25V
tion, and illuftrated its operations in various refpects ;.
it is neceflary that we fhould attend to that fuperlative
deceitfulnefs here afcribed to the heart. We propofe,
I. To fliew why it is faid to be deceitful above all
things. II. To take a comparative view of this principle,
by confidering it in relation to fome other things,
which, however, deceitful in themfelves, the heart
furpaffes in deceit.
III. To make fome practical improvement of this
fubject in general.
The I. general head propofed in the method, is
to fhew why the heart is faid to be deceitful above
all things, or why fo fuperlative a deceitfulnefs is
afcribed to it.
This character it receives,
1. Because it hath fuch a multitude and variety of
deceits. Did it for once tell the truth of itfelf, it would
fay ; My name is Legion ; for we are many. Some
of thefe deceits have been already mentioned, by
which you may form a judgment of the reft. We
have viewed them as relating to God, our neighbour,
and ourfelves : as they appear with refpect to fin, con
victions, matters of faith, religious and moral duties,
and difpenfations of Providence, whether profperous
or adverfe. The heart may therefore juftly be faid'to
be deceitful above all things, becaufe it afiumes fo many
forms of deceit. When ftripped of one difguife, it in-
ftantly puts on another. If the finner be alarmed by
the profped: of eternal wrath, it will fubmit to the yoke
of a religious profeffion. If he be convinced of the
danger of refting here, it will endeavour to perfuade
him to recommend himfelf to God by obedience to the
law. If, by the common operations of the Spirit, the
vanity of this foundation be difcovered ; it will pre
tend to reft on it only in fo far, and to lay the prin
cipal ftrefs on the righteoufnefs of Chrift. If the folly
of this plan appear, it will profefs wholly to renounce
its own righteoufnefs : but ftill it builds on fuppofed
attainments in holinefs. Or perhaps, it turns, the grace of

Ser. 25. of the Heart. 3
of God into lafcivioufnefs, by denying the neceffity of
a holy life. We have alio adverted to many evi
dences of deceit in the hearts and conduct of real
Chriftians. The account which Solomon gives of a
woman who had the attire of an harlot, and wasfubtile
in heart, correfponds to the heart in general, in re
gard to its multiplicity of deceits ; Now Jhe is with
out, now in the Jlreets, and lieth in wait at every
corner *. If then we impartially confider our hearts,
we muft acknowledge that the character, which the
Apoftle gives of Heathens, is mournfully applicable
to us, that we are full of — deceit f. We will confefs
that the defcription ofthe congregation of hypocrites
applies to our hearts, not only in their natural condi
tion, but as far as they are unrenewed ; They conceive
mifchief, and bring forth vanity, and their belly pre-
pareth deceit %. Wickednefs and deceit are both con
ceived and brought forth by the natural heart. Their
belly, that is, their inward part prepareth deceit.
There it is conceived, receives its form, is gradually
matured, and thence it is at length ufhered into
light. As the expreflion fignifies, it is formed like a
child in the womb of its mother, and brought forth,
not as an untimely birth, but as a thing that hath at
tained perfection.
2. It is univerfally deceitful. There are many
who grant a partial corruption of the foul, but
wifh to make an exception in favour of fome par
ticular power ; or perhaps, maintain that each power
is only partially depraved. But if we confider the
heart as including, according to its moft extenfive
acceptation, not only the moral, but the intellec
tual powers, we {hall find that this deceitfulnefs ex
tends to every one of them, and exercifes dominion
there. The imagination, which is the inventive fa
culty, and that which communicates ideas of out
ward objects to the underftanding, is under the reign
of deceit. Therefore, the Gentiles are faid to walk in
the vanity of their mind §. It might eafily be proved, that
* Prov. vii. 12. f Rom. i. 29. J Job xv. 35. § Eph. iv. 17.

4 On the Superlative Deceitfulnefs Ser. 25.
that the Apoftle produces this character as^ applicable
to every natural man. The imagination feems in
fcripture to be often, denominated the mind: audits
diflinguifhing feature is vanity. This not only de
notes, in general its attachment to things which are
unprofitable, but its constant djfppfit-ion to frame
deceits. Some inftances of this, ftrong propensity we
have already confidered. We have feen its influence
in producing inftability and diffraction in duty, and
its activity in forming an endlefs variety of delufjve
hopes of worldly honour, riches or ple-afure. As foon
as one deceit is either framed or frpftrated, the mind
proceeds to another. It feedeth on, wind, and follow
eth after the eajl wind ; it, daily increafeth, lies *.. By
this principle, the undetfiand-ing is alfo debajed. This
is that faculty which receives the ideas that are com
municated by the mind, compares them, and: forms a
judgment of them. But with refpeft to divine
things, its judgment is not according to truth ; for it
is darkened. Nay, in regard, to this power, men are faid
to be darknefs in the abftract, becaufe of its univerfality
in the matters of God. Though it be originally the
ruling faculty, it is often blinded by the iliufions of
the imagination,, or enticed to form a falfe judgment
by the. influence of the carnal affections. How dif
cerning foever it be in human affairs, it muft not be
depended on in thofe that are divine. Therefore it
is faid ; Lean not to thine own undemanding f. It is a
deceitful ps;op, a broken, reed. Eor as it views the my-
fteries of God, and indeed, all eternal objects through
a. falfe medium, being deftitute ofthe power of fpiri-
tual difcerning ; it often bqth exhibits and judges of
them fo unjuftly, as either to make the will embrace
an object totally different from that which God pre-
fents in the Word, or to prejudice the will and affec
tions againfl it altogether.
The wilt is alfo under the power of this, deceit.
For it makes choice of objects under that falfe view
given of them by the underftanding. It, in practice, inverts
* Hof. xn, 1. -j- Prov. iii. jr.

Ser. 25. of tbe Heart. 3
inverts the order ofthe concerns of falvation. It
puts that firft which fhould be laft, and that lafl
which fhould be firft. It places the end before the
means, as to the order of operation ; and endeavours
to raife the building, before it has laid the founda
tion. It tries repentance before faith : ftrives to per
form works really good and acceptable to God before
regeneration ; and prefents a pretended fanctifica-
tion as the ground of pardon and acceptance. With
refpect to that preference of falfehood to truth, of
evil to good which the carnal will naturally makes,
the Lord declares, as we have formerly feen ; A de
ceived heart hath turned him afide, that he cannot deliver
his foul, nor fay, Is there not a lie in my right hand * ?
The affeclions are very deceitful. They often en
tangle the underftanding, and warp the judgment by
prefenting an object as good,-, merely becaufe it is
agreeable to their corrupt inclinations. ; Nothing, in
deed, is approved by the underftanding, or chofen by
the will, but under the notion of good. All men in
one fenfe or another cry out ; Who. will Jhew . us any
good? That which is really the .greateft evil in a
moral refpect, or eventually connected with the great-
eft penal evil, is ftill chofen as at lead a prefent good.
In this fenfe only is it faid, that thofe who hate wif-
dom love death f . They love the way that leads to
it, becaufe it is agreeable to corrupt nature. Now,
the affections, have a leading handin this choice. By
reafon of fin there is fo great, a diforder in the- foul,
that they affume authority over the underftanding.
Inftead of receiving objects which are. approved by it,
they firft grafp. at objects as pleafant to themfelves ;
then, by their falfe reprefentations and pleating foli-
citations, hurry away and overpower the judgment ;
and fo obtain the confent of the will, which as cor
rupt is always ready to comply with them. As the
objects which the affections embrace are deceitful,
they adhere to them with the greateft vigour, not-
withftanding the light of the underftanding to the
contrary,
* Ifa, xliv. 20. f Prov. viii. 36.

6 On the Superlative Deceitfulnefs Ser. 25.
contrary, or the feeble remonftrances of confcience. In
this fenfe it is declared ; They hold f aft deceit *. — This
corruption' alfo extends to confcience. Though its
fway be lefs defpotic in this faculty than in any other,
it ftill exercifes dominion. While confcience reproves
for fins that are more grofs, it overlooks thofe which
are fecret, and efpecially the fins of the heart. Nay,
by the finner's progrefs in iniquity it is often render
ed fo deceitful, as to call evil good and good evil.
Hence alfo, finners flatter themfelves with abundance
of time, and with the continuance of gracious oppor
tunity. Thus, they do not merely fay with the flug-
gard, A little more fleep j but A little more fin ; yea,
with the daughter of the horfeleech, Give, gite, it is
not enough ; till confcience becomes fo hardened as
feldom or never to reprove. — The memory is likewife
involved in this general deceitfulnefs. However ac
curate in retaining impreffions as to human concerns,
though they fhould be the mereft trifles, it is ex
tremely treacherous with refpect to thofe that are
Divine. The univerfal experience of mankind, in
every ftage of life, is an undeniable proof of this af-
fertion. Men, fo far from being doers, are naturally
forgetful hearers of the word. If at times they look
into that perfect law of liberty, they go their way, and
jlraightway forget what manner of men they were f.
3. Because it is conflantly deceitful. When we
fpeak of the heart under this character, it ought to be
remembered that we confider it, whether in faints or
finners, as in its natural fituation, as it acts by itfelf,
accoBding to its own dictates, without taking into
view its begun renovation by grace. For, though the
heart be partly renewed by the operation of the Spi
rit, yet in as far as the old man furvives, he retains all
his depraved principles and actings, he is corrupt
according to the deceitful lufls J. Thefe, indeed, have
not, as formerly, the dominion : but their natural
wickednefs and deceitfulnefs are nowife abated. The'
heart of man, then, as in itfelf, is conflantly deceit ful
* Jer. vm. 5. f Jam- 1. 24* 2.5- t Eph. iv. 22.

Ser. 25. of the Heart. 7
ful. Therefore it is faid ; They imagine deceits all the
day long *. So great is the evil of the heart, fo per
petual its deceitfulnefs ; that God fpeaking after the
manner of men, and attributing to himfelf human
affections, declares that he repented that he had made
man, and that it grieved him at his heart. He exprefs-
ly affigns this reafon for his repentance, that he faw
that the wickednefs of man was great in the earth, and
that every imagination of the thoughts of his heart was
only evil continually. The word, here rendered imagina
tion, properly fignifies the figment or firft formation
of thought in the heart ; evidently alluding to the
firft rude fhape of a vefiei in the hand of the potter,
before it has received any determinate form f : or to
the firft ftate of an embryo in the womb, while its
fubjlance is yet unperfecl %. Of none of all his creatures,
did God ever fpeak in fuch language, fave of man
his noblefl work in the lower creation ; nay, may we
not add, his greateft and moft aftonifhing work, con-
fidering the unparalleled and incomprehenfible union
of fpirit and matter in his frame ? He never exprefied
himfelf in terms fo ftrong, with refpect to the wicked
nefs of fallen angels. All his other works, in this
lower world, have anfwered the end of their creation ;
except in as far as they avefubjeSied to vanity, by reafon
of man's apoftafy. Man alone has actively attempted
to fruftrate the intention of God in his creation.
That the heart of man is conflantly deceitful, may
feem an hard faying to thofe who are unacquainted
with the evil of their own hearts. But fhall we
doubt the teftimony of God ? Who is fo able to give
a juft teftimony as He, who is infinitely wife ? And
who hath fuch a right to give it, as the Lord our
Maker ? Could natural men take an impartial view
of their, own hearts, they would fee that in them
felves they are always framing evil, and that the appa
rent good, which proceeds from them, deferves not the
name, and at any rate originates from finifter inten
tions ; that they are ever meditating evil in fome
form
* Pfah xxxviii. 12. f Ifa. xiv. 9, % Jer. i. 5. Pfal. cxxxix. i6».

8 On the Superlative Deceitfulnefs Ser. 25.
form or other ; either engaged in what muft be
pronounced to be pofitiVely evil, or endeavouring
to covei* evil with an appearance of good ; and thus
that their inward part is very wickednefs *, that it is
wickednefs in the abfttact, wickednefs in a fuperla
tive degree. They would perceive, not only that the
heart is full of iniquity, but that in the mouth, which
is the door Of the heart, there is no fditbfulnefs.-^
Would you liften to the teftimony of the children
Of God, who, if there be any reality in the renewing
and transforming work of the Spirit, as bleffed be
God! we are1 affured there is, muft be allowed to
know much more of their own hearts than others ; —
Would you liften to their teftimony, you would hear
them with one voiee according in this declaration ;
In me, that is, in myfldfh, in my heart, as far as Un
renewed, dweiieth no good thing. -^1 am carnal, and
fold under fin f .
4. Because it is fo extremely inconfiftent with it
felf. When we converfe or tranfact bufinefs with a
perfon, who, in his fentiments and actions, is ever
at variance with himfelf ; we know rtot what to make
of him, <ve have no dependence on him : becaufe,
though he be of our mind at prefertt, he differs not
only from its, but from himfelf the next moment.
A double-minded man is unflable in all his ways. So
is it with the deceitful heart, as to both doctrine artd
practice. With refpect to the dotlrines exhibited in
Scriptare, as the matter of faith ; it underftands and
receives myfteries literally, and literal things myfti-
caBy. It turns itfelf every way againft God. It
will far rather be inconfiftent with itfelf, than aglee
with him. It will flatly contradict reafon, rather than
implicitly fubmit to Divine'revelation.-^With refpect
to practice ; at one time it appears wholly for God,
recommends religion, and pretends to fpeak well of
Chrift and falvation through his precious blood. 
But foon is its note changed. It is wholly for fin.
Religion is reprefented as a melancholy thing. Chrift
* ffal. v. 9. f Rom. vn. 14,-18,

Ser. ft5* HT lae nean. 9
and his righteoufnefs are trampled under foot, to
make way for the exaltation of felf, and of a legal
righteoufnefs. This moment, the profeffor is ready
to think all is well with him, becaufe his heart feems
to take pleafure in the ways of the Lord ; but ere he
is aware, its attachment to luft is as ftrong as ever.
Now, it feems to prefent every character of the peo
ple who delight in inquiring after God ; but in a fhort
time it joins with thofe who fay, What is the Al
mighty, that we fhould ferve him ? and what profit
fhould. we have, if we pray unto him ? Does it promife
fair to renounce its corruptions, and feem to be weary
of them at prefent ? Inftantly it relapfes, we fay not
into the love, for there was no change in this re
fpect, but into the commiffion of fin. It is like
Pharaoh in his conduct with the Ifraelites. One
while he would give them all they fought ; he would
fuffer them to go into the wildernefs and ferve their
God : but the removal of the prefent calamity hath fo
fudden an effect upon him, that immediately he will
grant them nothing. The one hour, like him, the de
ceitful heart, makes this good confeffion ; I have fin
ned this time, tbe Lord is righteous, and I — am wicked:
the next it hardens itfelf and fins more than former
ly *. The conduct of the children of Ifrael, when
they received the law from God *at Mount Sinai, is
a ftriking illuftration of the deceitfulnefs ofthe heart,
as appearing in its inconfiftency with itfelf. When
they heard the words of the law, they boldly replied ;
All that the Lord our God hath faid we will do, and
be obedient. But ere forty days were expired, they
broke the firft and leading precept of the law by wor-,
fhipping a golden calf; and thus materially renoun
ced the whole.
5. It is a ftriking evidence ofthe fuperlative de
ceitfulnefs of the heart, that the very thing which is
appointed by God for the refiraint of corruption, is
abufed as an incentive to it. You will eafily perceive
that we rriean the holy law. The original defign of
Vox. II. B this
* Exod. ix. 27, — 34.

lo On the Superlative Deceitfulnefs SeR. 25.
this was to diftinguifh between fin and duty, to
guard man againfl the former, and to ftimulate him to
the practice of the latter. Nay, the commandment in its
covenant-form was ordained unto life; becaufe, by
the obfervation of it, life was to be fecured. While
it prefcribed the nature of that obedience required
as the condition, it exhibited life as the reward. It
was guarded, indeed, by the threatening of death.
But this more powerfully iiluftrated its ordination to
life ; becaufe it warned man of his danger, and was
defigned as an excitement to duty. This deceitfulnefs
in regard to the law, the heart, or fin in the heart,
which is the fame thing, difcovers in two refpects ;
firft, by vehemently exciting luft in confequence of
the law, and then by feconding its condemnatory
fentence, fo far as to do all in its power to produce
defpair. Both thefe effects of deceitfulnefs are de-
fcribed by Paul, from his own experience, in the
vii. chap, of his Epiftle to the Romans. Having af-
ferted, verfe 5. as to himfelf and other believers while
in their natural ftate ; When we were in the flefh, the
motions of fin, which were by the law, did work in our
members, to bring forth fruit unto death ; he, in ver. 7.
anticipates an objection that might hence be made,
as if this were imputing fin to the law, becaufe he
had faid that thefe motions, or as the word may be
moft literally rendered, paffions, were by the law. —
But he vindicates' his meaning by fhowing that no
thing of this kind can be attributed to the law, be
caufe, on the contrary, it is the only thing that dif
covers fin, and not only fin in general, but particu
larly that of the heart. Tor, faith he, / had not
known fin, but by the law ; for I had not known luft,
except the law had faid, Thoufhalt not covet. Then,
in verfe 8. he proceeds to iiluftrate in what fenfe
he had afferted, that the paffions of fin were by the -law.
It was not from any caufal influence of the law, as
if it were the parent or the abettor of fin ; but acci
dentally from the nature of fin itfelf : But fin, taking
pccafion by the commandment, wrought in me all man ner

Ser. 25. of the Heart. it
ner of cancupifcence. The law did not give it any ac-
calion -y but it took occafion from the law, by reafon
of that rebellion which conftitutes its very effence*
Thus it ltirred up luft in his heart, while he was un
der conviction, to a greater height than ever before*
For without the law fin was dead. He does not
mean that it was actually fo ; or merely, as it is ge
nerally confined by interpreters, that it was dead in
his own apprehenfion ; but alfo, and we apprehend^
efpecially, that it was dead in a comparative fenfe.
Though it really reigned, yet it never formerly dis
covered its rage and power to fuch a degree ; be
caufe it had little or nothing to oppofe it, no reftraints
but thofe of a common kind. In this fenfe he fays,
the motions of fin were by the law ; — they were vio
lently excited, as foon as by the convincing work of
the Spirit he faw its fpirituality and extent. From
the very nature of fin, the heart, inflead of being de
terred by the authority of God interpofed in his law,
hath the greateft attachment to whatever is forbid
den, and rulhes on it with uncontrollable fury, though
it fhould be in itfelf no more, nay, far lefs alluring
than what "is enjoined. Lull needs nothing but a
prohibition to increafe its vehemence ; fo that the
more the fpirit of the law is difcerned, the greater is
the violence of fin againfl it. This is what is com
monly called the irritating power o*f the law : and it
is the firft evidence of the deceitfulnefs of the heart
alluded to.
But it did not reft here. For fin not- only in the
firft inftance took occafion by the commandment, that is,
in confequence ofthe difcovery of its fpirituality, and
deceived him by rifing iu rebellion againfl the juftice
of that law, which feemed fo unreafonable and rigid
in its demands ; but when, through the continuance
of convictions, it could no longer ufe the precept as a
handle, it immediately laid hold on the penalty. It
fiew hira. It entirely changed its conduct. Whereas
"it, had formerly urged the impoilibility of God's deal
ing fo rigidly with his creatures, as to demand an obe
dience

12 On the Superlative Deceitfulnefs Ser. 25.
dience which they could not give ; when driven from
this plea, it managed the difcovery which he had
ofthe fentence ofthe law as ftriking againfl him, to
fuch advantage, that he was on the very borders of
defpair. For it muft be obferved that there is an
evident and important difference between that natural
death, if we may fo call it, or that fenfe of a legal
death, which took place in Paul's confcience, in con
fequence of a conviction of his liablenefs to con
demnation, which he mentions ver. 9. and ih&tviolent
one that fucceeded it. The one was the effect of the
law ; for, fays he, The commandment came, and I died :
but it was fin that effedted the other ; for Jin taking oc
cafion by the commandment — flew me. We cannot fuppofe
it to be meant, that fin difcovered to him the juftnefs of
the fentence of the law, as directed againfl him ; for
this would be to afcribe to it an acting diametrically
oppofite to its nature and intereft. But when it faw
Paul convinced by the law, as brought home by the
Spirit in conviction, of the equity of this fentence,
it turned executioner at its own hand. When it
could no longer overcome by ftratagem, it ftruggled
to produce the fame effect by terror. It fo wrought
death in him by that which is good, ver. 13. as for
a confiderable time to keep his eyes quite fhut to
the offers of mercy in the Gofpel. Like Satan, its
proper father, it firft acted the part of a tempter, by.
drawing him away and enticing him, and then that of a
tormentor. In the fame manner did it work in our
firft parents. As foon as it had obtained a place in
their hearts by the firft motions of concupifcence, it
deceived them by making them efteem God's prohibi
tion unreafonable, and his threatening falfe. Then
Vi flew them by driving them to defpair, fo that they
tried to hide themfelves from the face of God : though it
muft be granted, there was more reafon for defpair in
this cafe than in the other, becaufe there was as yet
no revelation of mercy.
In this deplorable fituation Paul feems to have
continued for thefe three days immediately fucceed- ing

Ser. 25. ofthe Heart. 13
ing his vifion on the way to Damafcus, when he was
without fight, and did neither eat nor drink *. For till
Ananias came to him, he did not receive the holy
Ghoft; and natural blindnefs remained as a proof
of his continuance under the power of that which is
fpiritual. In this way fin often operates in the un
renewed. It firft works all manner of concupifcence in
them, and hardens confcience againfl: the law : and
when the law prevails over it here, it tries to drive
the finner to defpair ; by infinuating that there is
no mercy for him, that he hath loft his day of grace,
or that he hath committed the unpardonable fin.
And there have been many victims to the deceitful
nefs of fin, in the latter, as well as in the former re
fpect. ,
6. It deceives the moft penetrating human eye. —
We do not here confider the heart as it manifefts its
deceitfulnefs in a natural, civil, or political line ; in
which it often grofsly impales On the greateft maf-
ters of human wifdom and experience : but we con
fine our attention to its religious appearances. In
this refpect, the moft eminent Chriftians are often
greatly miftaken in the favourable judgment which
they form of others, in regard to their religious cha
racter ; though they poffefs, not only as great a fhare
of natural difcernment as any others, but a great por
tion of that which is fpiritual ; in confequence of their
acquaintance with the Word of God, and with the
fubtilty of their own hearts, and by reafon of their
experience arifing from this comparative knowledge.
Even the fpiritual man, who is faid to judge all things,
is often milled by outward appearances. He con
cludes thofe to be Chriftians, nay, to be diftinguifhed
for their attainments, who afterwards difcover that
they are only whitened fepulchres. There are many,
indeed, in the Church, fo clofe in their hypocrify, that
they fhall never be known by their fellow-profeffors
till they be tried by the fire ofthe impartial judgment
of God. There are many in the higheft ftations in
the
* A&s ix. 9.

14 On the Superlative Deceitfulnefs Ser. 25.
the Church, who enjoy the greateft gifts, and are even
eminently ufeful, who muft remain undifcovered till
the chaff be feparated from the wheat. So great may
the appearances of truth in the doctrines of impof-
tors be, of power in their works, and of fanctity in
their lives, that our Lord declares, that, if it were
poffible, they would deceive the very elect. Many alfo
are the impoftures which are carried on, within real
Chriftians, by their own hearts. Though they have
often examined themfelves by the Word, with the
affi fiance and direction of the unerring Spirit; yet
there is a myftery of iniquity in their inward part,
that they have never fully underftood. Notwith-
ftanding the moft diligent, impartial and frequent
inveftigations, there are innumerable evils which
elude their view : and after all, they are obliged to
confefs, that this knowledge is too great for them ; that
they know nothing as they ought to know ; that for
all the difcoveries they bave made, they are ftill
foolijh and ignorant, as beafis before God ; and, as
their lad refource and final confolation, they are un
der a neceffity of devolving this arduous work on the
omnifcient God, praying after the example of the
Pfalmift ; Examine me, and prove me j try my heart,
dnd my reins, 0 God.
7. The heart difcovers its fuperlative deceitfulnefs
by attempting to deceive God himfelf. Not fatisfied
with making fellow-profeffors believe a lie, it dares to
practife on the Searcher of hearts. Therefore, the
Lord complains of his ancient people ; Ephraim com-
pqffeth me about with lies, and the houfe of Ifrael with
deceit *. The heart does not merely prefent its fallacies
to God. It endeavours to compafs him about with
them, to furround him in fuch a manner, according
to the proper meaning of the word, as one who is
furrounded by waters, or fo environed by enemies
that there is no poffibility of efcaping. Sinners vain
ly try to compafs God with their lies, in the fame way
in which he compaffeth them with his judgments or
with
* Hof. xi. 12.

Ser. 25. of the Heart. 15
with his terrors. ' For the fame word is ufed by Job
to exprefs his fenfe of the feverity of Divine indigna
tion ; He hath broken me afunder ; he hath alfo taken
me by the neck, and Jhaken me to pieces, and fet me up for
his mark. His archers compafs me round about, he
cUaveth my reins afunder, and doth not fpare : he pour
eth out my gall upon the ground*. They prefent
prayers and a variety of duties to him, and plead that
they are of a right kind. They pretend to believe in
him, and infift that their faith is of his own operation.
They confider themfelves as the fubjects of a tho
rough change, and prefume, like the Pharifee, to
thank God for it. They do not merely infult their
Maker by bringing vain oblations, but they compafs
him about with deceits. On the one hand, they ap
pear With a variety of counterfeit graces ; they feem
to have ftrong faith, genuine hope, ardent love, and
heartfelt repentance. On the other, they fummon
up "a multitude of works apparently good, many
prayers and teats, raftings and alms-deeds ; as ;if it
were poffible, by the variety of their deceits, to dazzle
the eye of Omnifcierice, which penetrates into the very
recefles of the foul, or to obtain a hafty judgment
from that God who cannot err. But vain is the at
tempt: for. hell and deftruclion are before the Lord;
how much more then the hearts of the children of men | ?
The eternal punifbment of fin, "whether of the heart
or life, which is known to us, by revelation, a6 to
its certainty alone, but as to its nature arid different
degrees, muft remain unknown in this ftate ; is ever
prefent in his eternal and infinite mind, as depend
ing on his nature for its reality, and especially on
his power for its duration. Can he, therefore, be
at any lofs to inveftigate the procuring caufe of
it, in all its extent ? So arrogant is their deceit
fulnefs, that they will Scarcely be fhamed out of
it by the tremendous frown of the judge, when
he comes to feparate the precious from the vile ;
or reafoned out of it, when confronted before his
tribunal
* Job xvi. 12, 13. + Prov. xv. ii.

16 On the Superlative Deceitfulnefs Ser. 25*
tribunal with all the uhfpeakable multitude of their
iniquities. When placed on his left hand, with
their proper companions, they will virtually at
tempt to Ileal over to the right, and hide themfelves
among his fheep ; as if they could be concealed
in the throng from the all-penetrating eye of juftice, or
pafs unnoticed by the judge, becaufe of the multitude
of caufes. After they have not only fpent their lives
in defpifing the gofpel, perfecuting Chrift, and con
temning his fervice ; but perhaps paffed many ages
in mifery, in confequence of a particular fentence of
condemnation ; they will ftill have the effrontery to
plead their relation to the judge, faying ; Have we
not prdphefied in thy name P They will dare to anfwer
to his charges ; When f aw we thee an hungred, — and
did not minifier to thee ?
8. It deceives itfelf. It is not fo ftrange to fee the
heart attempting to deceive others. A man may have
his own defigns to ferve by this conduct ; for it may
eftablifh his credit, promote his intereft, or minifter
to his pleafures. How many are there among men,
who acquire their wealth, and even their reputation,
by a fuccefsful impofition on thofe around them ? Nor,
considering the wickednefs of man, is it fo furprifing
that he fhould endeavour to deceive God ; becaufe,
were it poffible to do fo, it would, according to his
views, be fubfervient So his intereft ; by not only de
livering him from future fufferings, but enfuring fuch
a prefent happinefs as is confonant to his depraved
withes. We do not mean that it is not furprifing in
itfelf, for abftractly confidered, it is the confumma-
tion of madnefs ; but, in conjunction with man's na
tural apprehenfions of God, and difhelief of his om-
nifcience. But what unfpeakable folly is it for man
to deceive himfelf, when his eternal All is at ftake
when it is his higheft intereft to be delivered from
his own deceitfulnefs, and to fee matters as they really
are for another world ! Yet, alas ! how common is
this deceit ! What multitudes are there who imagine
themfelves certain of heaven, while they are hurrying on,

Ser. 25. ofthe Heart. 17
on, as faft as poffible, in the broad Way that leadeth
to deftruttion ; who are perfuaded that they have efca-
ped the pollution that is in the World through luft, while,
at bell, they are only as an houfe empty, fwept and
garnijbed, or ftill rolling fin as a fweet morfel under
their tongue. Now, if a man think himfelf to befome-
thing, while he is nothing, be deceiveth himfelf*. We
often fpeak, in common life, of a defigning man over
reaching himfelf. Here, indeed, the Crafty is taken
in his own devices. We have formerly coniidered the
affiduity which men difcover in perfuading themfelves
to believe a lie, becaufe it is more agreeable to their
corrupt hearts than truth ; and their deplorable fuc-
cefs in deceiving not others only, but themfelves f .
The Lord, in a very affecting manner, defcribes the
obduracy of finners in felf-deceit, and the fatal con-
fequences of this conduct : Tea, they have chofen their
own ways, and their foul delightetb in their abomina
tions. I alfo will choofe their delufions, and will bring
their fears upon them : becaufe when I called, none did
anfwer ; when Ifpake, they did not hear ; but they did
evil before mine eyes, and chofe that in which I delighted
not%. The heart efpecially deceives itfelf as to its own
power in fpiritual matters. This deferves our par
ticular attention, as being the moft fatal fpecies of
felf-deceit : becaufe the appreheriflons, which we en
tertain of our ability for the attainment of any end,
have according to their juftnefs or falfity, the great
eft influence as to the end itfelf; as directly tending,
either to fulfil, or to fruftrate our defires. But the
heart naturally perfuades itfelf, that it pofiefies fuf-
ficient powers for accomplifhing the great work of
faith. How common among profeffed Chriftians is
this language ? " A man can believe when he pleafes.'*
Yet this apprehenfion is a deceit of the heart : and to
the formation and perfection of it, Satan eminently
lends his aid ; as he is a liar and the father of a lie.
This deceit, indeed, bears his genuine mark. For
Vol. II. C like
* Gal. vi. 3. . \ 2 Tim. iii. 13. % Ifa. lxvi. 3, 4.

1 8 On the Superlative Deceitfulnefs Ser. 25.
like many oracles delivered by him in heathen temples,
as thofe who worfhipped in thefe did facrifice to de
vils *, it will turn different ways, nay, admit of fenfes
directly oppofite.
Nothing can be more true than this afiertion, if
properly explained : and it can bear no rational
meaning, if it be not explained according to the
doctrine of free grace. For the great obftacle to faith
is the want of will. A man believes not, efpecially
becaufe he does not pleafe or will to do fo. Te will
not, faith our Lord, come unto me, that ye might have
life. It is not want of evidence, but the rooted aver-
fion of the will from Chrift, as a complete Saviour,
that principally prevents the finner from embracing
him. The moment that he hath a will, he hath alfo
a power to believe : for thefe two are never disjoined;
as faving faith is, at leaft in its completion, an act of
the will. Thy people fhall be willing.. A real will to
believe, neceffarily fuppofes the illumination 'of the
underftanding, and communication of Divine ftrength.
But this affertion, in the fenfe in which it is com
monly underftood, is oppofed not only to fcripture
and fact, but to reafon, philofophy and univerfal ex
perience. Every one, who is in the leaft acquainted
with the operations of the human mind, is fatisfied
that a man cannot believe when he pleafes, that is,
at pleafure. This opinion deftroys the very doctrine
which it is meant to eftablifh : for it fuppofes that
the will can be forced ; which is falfe and abfurd.
Faith, even of a rational kind, or as refpecting human
teftimony, is in itfelf a voluntary act, performed by the
mind in confequence of proof. This, indeed, when
fufficient, according to the circumftances of the per-
fon, lays a neceffity on the mind to believe. Yet
even here, it acts with the greateft voluntarinefs • be
caufe this is a neceffity confonant to its nature. It
cannot but believe, when the proofs prefented are un
deniable. According to this, faith is nowife forced
as the other doctrine neceflarily fuppofes ; for a man
believes
* 1 Cor. x. 20.

Ser. 25. ofthe Heart. 19
believes moft willingly ; though, by no means, merely
becaufe he wills. The trader, nearly in a ftate of
bankruptcy, may with his whole heart will or in
cline to believe that he is poffeffed of great riches ;
becaufe it would be his intereft that this were the
cafe. But ftill, this will not produce faith as to the
reality of what he wifhes ; becaufe there is a defect
of evidence ; nay, all the evidence is directly contra
ry. Even when a man believes moft voluntarily, we
grant that he acts under a certain neceffity, arifing
from the influence of proof on the underftanding.
Therefore, all men fpeak of the force of ey idence. But
this neceffity is that of a rational creature. For when
fufficient evidence is prefented, man cannot withhold-
his faith, although he fhould wifh or will to believe
the very contrary. To refufe his aflent, when the
proof is incontiovertible, would certainly demonftrate
the want of reafon. But when there is no evidence
offered, or when it is unfuitable to the frame of his
mind, fo that it continues in darknefs, or under pre
judice, as is the cafe with a finner ; the mind fpurns
at that kind of neceffity, which he may wifh to im-
pofe on it by an arbitrary act of his will ; becaufe ac
cording to its very nature it cannot fubmit to this.
But fhallow as this deceit is in one point of view,
grofs as it is in another ; the heart, by means of it,
deceives itfejf. Men flatter themfelves, that they can
believe whenever they^will or pleafe ; and thence
they naturally conclude, that they need not be anxi
ous about the exercife of faith, becaufe it is always
in their power ; while they wilfully blind their
minds, and have them further blinded by Satan, as
to the great want of a real will to believe. But it
happens moft unfavourably foi their caufe, that thofe
who boaft of their conflant ability for faith, fhow
leaft of it. Were you really poffeffed of a power, it
would be infeparable from a prefent will to believe.
An infallible evidence ofthe want of that free will, in
which many confide, is its abfolute inefficacy. It would
be impofiiblethat you fhould habitually delay the great
' work

ao On the Superlative Deceitfulnefs Ser. 25.
work of believing on the Son of God, by receiving
him into your hearts, if you had a real will to receive
him. For wherever this is, a man makes hafte, and
delays not to keep God's commandments *. In this
refpect, all true difciples are in fome meafure con
formed to their Matter. Lo I come, is the natural and
immediate expreffion of a delight to do the will of God,
and of his law being within the heart f.
Beware, therefore, of deluding yourfelves by this
fond imagination. He, in human matters, would be
accounted a fool indeed, who, although entirely de
prived ofthe ufe of his limbs, imagined that he was
able to walk ; or who knew fo little of the actings of
his own mind, as to fancy that he was actuated by
the warmeft love to another, while the whole of his
conduct teftified the keenefl hatred ; who miftook
fear for courage, or forrow for joy. And is not he a
far greater fool, who folaces himfelf with the idea,
that he hath a will to believe in Jefus, to love him,
and obey his law ; while his whole life is one con
tinued proof of the very reverfe ? If you have this
will or power, inftantly put it to the trial. But alas!
this is that lie in the right hand of many hearers of
the gofpel, by eagerly grafping which, they forego
true faith and eternal falvation. Thus thefe awful
words are verified ; A deceived heart hath turned him
qjide ; that he cannot deliver his foul, nor fay, Is there
not a He in my right hand f
We would be lefs aftanifhed at the deceitful heart,
did it only, like the fubtile fowler, plot the de
ftruCtion of others ; but muft we not acknowledge
that it is indeed deceitful above all things, when it
lays fnares for itfelf, and plots its own deftruCtion ?
But may you fay, " No man can be fuppofed know-
" ingly to deceive himfelf. Even when he choofes
<' evil, it is under the appearance of good. Even
" when he embraces deftruCtion, he fondly imagines
" that he is taking the way to happinefs." This leads
ps to obferve, * Pfal. cxix. 60. + Pfal, lx. 7, 8, 9* THAT

Ser. 25. of tbe Heart. 21
9. That the heart confents to its felf-deceit. We
grant that the will embraces nothing, fave under the
notion of good ; and alfo, that the underftanding is
fo obfcured by fin, as often to prefent that as good,
which is both morally and confequentially evil. But
is it not an undeniable truth, that how great foever
the natural blindnefs of the heart be, it is greatly in-
creafed by man's own obftinacy ? Is not, fin chofen
as only a prefent good ? And does not this choice pro
ceed from a wilful rejection of the light, and an ob-
ftinate refufal of consideration about eternity ? It is
fcarcely fuppofable that we can find one in a Chri-
ftian country, who really believes that the everlafting
happinefs of his nature can confift in the gratification
of fin. Therefore, when he makes choice of moral
evil as good, he either fuppreffes all thoughts about
the future, or fays, The Lord will not require it. When
the underftanding is greatly darkened about fin and
its confequences, it is principally owing to the wilful
blindnefs ox hardnefs <f the heart * , to that obduracy
which is acquired by a progrefs in fin. In this re
fpect even the Heathen are faid to be without excufe ; —
for though they know that they who defuch things are
worthy of death, they not only do the fame, but haveplea-
fure in them that do them f. Thus the heart volunta
rily and refolutely deceives itfelf, and rufhes on de-
, ftruction as it were with open eyes, like a man who
goes upon hot coals, or takes fire into his bofom J.
So pleafed is the heart with its own deceits, that it
is afraid of perceiving them. The conduct of many
hearers of the Word is a proof of this. Though they
have many reafons to apprehend that they are on a
falfe foundation for eternity ; yet if the law prefs hard
on confcience, and this begin to difcover the deceit
of the heart, they willingly, nay outrageoufly ftifle its
evidence. Rather than be convinced of fin, they will
life a very defperate remedy, by plunging themfelves
deeper into the mire than before, and trying to dif-
fipate all ferious impreffions by revelling and de
bauchery.
* Eph. iv. 18. f Rom. i. 20. 32. X Prov. vi. 27. 28.

22 On the Superlative Deceitfulnefs Ser. 25.
bauchery. They Strive to fly away from themfelves,
as if confcience were their greateft enemy, becaufe it
tells them the truth. If they find the difcoutfes of
one minifter more clofe and fearching than thofe of
another, they are fure to defert the firft, becaufe they
think he takes pleafure in railing ; and becaufe in
conformity to their unrenewed difpofition, they wifh
to have nothing fpoken to them but fmooth things, or
prophefied but deceit *. If any friend be fo faithful
and affectionate as to warn them of their fin and
danger, very probably they refolve for ever to defert
his company ; becaufe he has been fo unmannerly as
to difcover more concern about their future Safety,
than about their prefent cafe. The heart is induftri-
ous in preparing fnares for itfelf, in making provifion
for its carnal inclinations. It digs a pit and leaps into
it, as we have formerly feen by the many evidences
of its deceitfulnefs in regard to the commiffion of fin.
Juftly may the Lord inquire with refpect to many
gofpel-hearers ; Why is this people Jlidden back with a
perpetual backjliding ? They hold faft deceit ; they re-
fufe to return. I hearkened and heard, but they fpake
not aright : no man repented of his wickednefs, faying,
What have I done ? Every one turned to his courfe, as
the horfe rufheth into the battle \.
If at any time, from a preffing conviction of the ne
ceffity of the duty, felf-examination be tried, the heart
fubmits to it witb a determined refolution to believe
nothing to its own prejudice. If any fin prefumptuoufly
raife its head, and at the inftigation of confcience, ex
hibit a charge againfl the perfon, it inftantly turns a
deaf ear to the accufer or flops his mouth. If it find
any character of grace, to which all its deceitfulnefs
can difcover no Shadow of a claim, it difmiffes this with-
outfurther consideration. It boldly lays hold of the moft
trivial evidences, as abfolutely demonstrative of its
Safety ; while all the weight of others innumerable,
in tbe oppofite fcale, is defpifed as of no considera
tion. The heart fatigues itfelf not only in deceiving others,
* Ifa. xxx. 10. f Jer. viii. 5, 6.

Ser. 25. .of the Heart, 23
others, but in attempting to deceive itfelf: They will
deceive every one bis neighbour, and will not fpeak the
truth ; they have taught their tongue to fpeak lies, and
weary themfelves to commit iniquity. Their habitation
is in the midft of deceit : through deceit they refufe to
know me, faith tbe Lord *.
10. This character belongs to the heart, becaufe its
deceit furpaffes the comprehenfion of any finite mind.
One man may often difcover from the conduct of
another, the deceit which is in his mind, by its Self-
evidence, by the quicknefs of his apprehenfion, by a
careful obfervation and comparifon of" rircumftances,
or by the confequence. He may thus penetrate into
the deceit that lurks under one action, or, under
many. But actions are only the Streams. The foun
tain ftill remains unfathomable. There is an abyfs
of iniquity here, which is bottomlefs to man. The
wicked is compared to the fea f . Whatever mire and
dirt its waters cafi forth, when it is troubled ; a great
deal more lies hid in its fecret channels. As foon
might a man hope to fathom the deepeft abyffes of
the ocean with a hand- line, as to difcover the whole
myftery of iniquity in his own heart. A finner can
not perceive it in any considerable degree or right
manner, becaufe he is blind. Nor can the faint know
it fully, becaufe it requires powers fuperior to thofe
of man. Therefore one, who with refpect to the
general tenor of his converfation, was an eminently
holy man, frequent in felf- examination, and no Stran
ger to his own heart, cries Out ; Who can underftand
his errors \? vN ay, it furpaffes the comprehenfion of
the moft intelligent creatures. Angelic Spirits, by
reafon of their immaterial nature, their exalted pow
ers, their great experience and intimate acquaintance
with human nature, muft abstractly be well verfed in
the deceits of the, heart, and be capable of forming very
Shrewd gueffes as to what is palling there, even when it
is not expreffed by aftion. But here their knowledge
is uncertain ; nor is it in any refpect comprehenfive. For
* Jer. ix. j, 6. f Ifa. Ivii. 20. % Pfal. xix. 12.

64 On the Superlative Deceitfulnefs Ser. 25.
For on this awful Subject, Jehovah not only puts
every man, but every creature to defiance ; as we
learn from the queftion propofed in the clofe ofthe
verfe in which our text lies ; Who can know it?
Were the moft intelligent and exalted feraph in glo
ry, employed by God, through eternity, in investi
gating the deceits of one human heart, although
he had nothing elfe to engage his attention ; after
fpending countlefs millions of ages in the work, he
would ftill have reafon to repeat the language of his
Maker ; Who can know it? For he claims it as Solely
his prerogative: as it is immediately added ; I the Lord
fearch the hearts, I try the reins. The very language,
which God condefcends to ufe, exprefies the fuperla^
tive nature of this deceitfulnefs. He does not limply
fay ; / know it ; but I fearch the heart and try the reins.
Now, thefe are words which denote a difficulty of in
vestigation, a diligence and constancy of inquiry, fuch
as men difcover in fearching for any valuable thing
that is loft, in exploring an important caufe which is
litigated *, in tracing the origin or difcovering the
reality of idolatry f , in fearching for hidden trea-
fures | ; or fuch accuracy and attention as men Shew
in trying metals, in diftinguifhing the precious from
the common, or in feparating the real metal from the
drofs. In reference to this, the word try is often ufed,
as Pfalm lxvi. 10. Thou, 0 God, haft proved us ; thou .
haft tried us as filver is tried. And Jeremiah ix. 7.
Therefore, thus faith the Lord of hofts, Behold I will
melt them, and try them, for ^how fhall I do for the daughter
of my people? — The ufe of thefe words implies not any
difficulty to Omnifcience. Is any thing too hard for the
Lord f There is not any creature that is not manifeft in
his fight : for all things are naked and opened unto the eyes
of him with whom we have to do\. But God here Speaks
after the manner of man, to declare that though the
work be infinitely eafy to him, yet it is difficult in an
abstract point of view, and absolutely impoffible to
any creature. Yea, the words imply what hath been
formerly
* Job xxix. 16. f Deut. xiii. 14. t Prov. ii. 4. $ Heb. i v. 13.

Ser. 25. ofthe Heart* 23
formerly mentioned, that the heart, through its fu
perlative deceitfulnefs, tries to efcape his eye, and to
deceive God himfelf. But vain is the attempt. For
there is no heart too deep for his penetration, too de
ceitful for his difcovery; nor is there anything in
any heart that can be concealed from Him. The Lord
fearcheth all hearts, and underfiandeth all the imagina
tions of the thoughts*. It. is alfo worthy of obfervation,
that he does not merely fay; I fearch the hearts, but /
the Lord, I Jehovah fearch the hearts and try the reins.
He appropriates this work to himfelf, not only by
uGng an effential character of Deity, but by intro
ducing his incommunicable name, which is an emi
nent part of that glory that he will not give to another _,-
as an undeniable evidence that this is an incommu
nicable property. He, who as Mediator is Lord of
Angels, and exalted far above all principality and power,
when he would exprefs his equality with the Father,
and the infinite equity of his judgments, fpeaksin this
language ; All the churches fhall know that I am he who
fearcheth the reins and hearts f.
From, the foregoing obfervations we may learn,
1. Whence the greateft part of men are fo ig
norant of their hearts. They cannot attain this
knowledge of themfelves. For the heart is deceitful
above all things, — Who can know it f Your heart may
deny the charge. But this is no proof of its invalidi
ty ; for God who cannot lie is the accufer. Your de
nial on the contrary corroborates it ; for it would not
be fo fuperlatively deceitful as God declares, if you
could of yourfelves perceive its deceitfulnefs. We
have feen that this queftion implies that the deceit
fulnefs of the heart is fo great, as in its extent to
elude the fearch of any creature. Thence it follows,
that there can be no true knowledge of it, by the
mere exercife of the rational powers.
2. This fubject informs us how we may expect; a
difcovery of our own deceitfulnefs. Itjis only by
Vol. II. D aSking
* 1 Chron. xxviii. 9. + Rev. ii. 23.

2fJ On the Superlative Deceitfulnefs Ser. 25.
afking it of God in the prayer of faith. For whilfl,
by propofing this queftion, he defies all creatures, he
takes the anfwer on himfelf; / tbe Lord fearch the
heart. If this important and arduous work belong
to Him only, wre cannot learn it otherwife than by
coming to Him, and fhould therefore cordially join
the Pfalmift in praying ; Search me, 0 God, and know
my heart ; try me, and know my thoughts ; and fee if
there be any wicked way in me*. He is far from
meaning that God fhould do this for his own infor
mation ; for the darknefs of our deceit hideth not from
Him : but in this manner he expreffes his own in
sufficiency for the talk, and his earneft defire that
God would communicate to him this neceffary infor
mation. Nor does he wifh to infinuate a doubt of
the exiftence of any remaining principle of wicked
nefs within him, when he fays ; See if there be any
wicked way in me? He was fully convinced of this.
But he wifhed to know from the Searcher of hearts,
if there was any latent luft, or any fin habitually in
dulged by him, therefore called a way, which he had
never yet difcovered.
3. We may fee great reafon of felf-abafement, and
of deep humiliation before God. Is all the myftery
of deceitfulnefs in our hearts naked and opened unto his
eyes ? How vile muft we then appear in the fight
of that God, who is of purer eyes than to behold ini
quity ?
4. In a word, we may learn the neceffity oi heart-
purification. The moft of profeffors acknowledge the
neceffity of holinefs of life; but few, alas ! very few,
are convinced of their abfolute need of inward
holinefs. He, whofe heart is pure, who is holv,
harmlefs, undefiled, and feparate from finners, declares
the neceffity of this in one of the benedictions pro
nounced from the mount ; Blejfed are the pure in heart.
Why bleffed ?— ; for they fhall fee God -\ ; as evident
ly intimating that they only can fee him. An im
pure finner cOuld not bear the fight of a holy God.
When once the f©ul is feparated from the body" what
* Pfal, cxxxix. 23, 24. f Matt. v. 8.

Ser. 25. of the Heart. 27
what can all external worfhip, or bodily exercife pro
fit? When a man is reduced literally to w'orjhip in
fpirit, or debarred from worfhip altogether, what
will the outward form avail ? Whatever be our ap
pearances of Sanctity, we never really fanctify the
Lord God, unlefs we do fo in our hearts. The Pfalmift
was convinced ofthe neceffity of heart-purification.
Therefore, when he cries out in aftonifhment at the
myftery of iniquity within him ; Who can underfiand
his errors? he adds this prayer ; Cleanfe thou me from
fecret faults. He knew more of the wickednefs of his
heart than the bulk of Chriftians ; but he exclaims
like a man amazed at his own ignorance ; Who can
underfiand his errors ? He Saw the errors of his life to
be many ; but this led him to a consideration of the
fink of fin in his heart : and he well knew that heart-
fins, fecret faults, are the root of all open fins, even
the moft atrocious : therefore, he immediately Sub
joins ; Keep back thy fervant alfo from prefumptugus
fins *. In his penitential pfalm, we find him compar
ing his natural ftate with that which God requires in
his law ; Behold I was fhapen in iniquity ; and in fin
did my mother conceive me. Nay, with this he com
pares his preSent ftate, as to the powerful remains of
corruption. For this is evidently implied in his ex-
prefiion of wonder at his own unfpeakable distance
from that purity, which the holy God demands and
delights in : Behold ! thou defireft truth in the inward
parts f .
May you fay, " For all that hath been advanced
*' on this fubjecl, is it not declared that God will
"judge men by their ways, and according to their
" works ? Is it not the conduct that he efpecially
" confiders ?" — True indeed ; by your works you fhall
be judged. To thefe God looketh, but not as man
does ; for man looketh only on the outward appear
ance ; but the Lord looketh on the heart %. God will
certainly judge your ftate by your works ; but he
will not accept your works according to the eflima- tion
* Pfal. xix. I2> 13. f Pfal. li. 5, 6. % I Sam. xvi. %.

28 On the Superlative Deceitfulnefs Ser. 25.
tiori formed of them by others, or according to that
overweanjng conceit which yourfelves have of them ;
for he will compare the outward with the inward'
man, the life with the heart. He will Scrutinize the
heart to difplay the principles, motives, and ends of
all the actions of life. This is in the context aflign-
ed as the reafon why he fo narrowly infpects the
heart ; i" the Lord fearch the heart, and try the reins,—
to give every man according to his ways, and accord
ing to the fruit of his doings *. This fignifies, that he11
judgeth of the ways, by inveftigating the principle;
that he forms an eftimate of the fruit by examining
the fecret root in the heart. To the fame purpofe
Solomon prays in the paffage formerly' difcourfed;
Give to every man according to his ways, whofe heart
thou knoweft, for thou, even thou only -knoweft the
hearts of -all the children of men f . God alone can dif-
eharge the office of judge, and distribute to men ac
cording to their conduct ; becaufe he only can try
the principles which influence the heart,

SERMON XXVI.
On the SUPERLATIVE DECEITFULNESS of the
HEART.

Jeremiah xvii. 9.
The heart is deceitful above all things.
OTHER corruptions are, in the abstract, afcribed •»
to man, to denote their power and univerfality. >
In regard to the underftanding, he is faid to be dark'--
* Ver. 10. f 1 Kings viii. 35. J

Ser. 26. «f the Heart. 29
nefs. The will is declared to be tfimity.. BUt there is
a peculiarity in the account given of the luft of de
ceitfulnefs. The heart, ever! as in a State of compa
nion with every thing elfe, is reprefented as poflef-
fing this in a fuperlative degree'. It is faid to bd de
ceitful above all things. It is held up to our-view as
fuch an object of ayerfion as Ahab the wicked king
of Jfrael, of whom it is teftified by the Holy Spirit,
that he did evil in the fight of the Lord above all that
were before him*.
II. We are now to take a comparative view of the
deceitfulnefs of the heart, by considering it in rela
tion to fome other things, which, however deceitful
in themfelves, it furpaffes in this refpect. Here we
might obferve,
That the heart, viewed in its Strict and limited
fenfe, is more deceitful than all the, other faculties
of the foul. In handling this fubject, we have all
along considered the heart in its general, extenfive,
arid moft common acceptation in Scripture ; as de
noting the foul in all its powers, with their different
properties. But as it is neceffary to view our fubject,
were it poffible, in every point of light, let us for a
moment deviate from rigid propriety of method, and.
take a glance of the heart in its more confined fenfe,
as fignifying the will and' affections.
In this refpect it is more deceitful than the
imagination. We have already given fome hints of
the deceitfulnefs of this power, the Scriptural cha
racter of which is vanity, efpecially as framing an
endlefs variety of delufive Schemes, Suited to the pride
of the heart, or to the carnality of its affections. But
how great foever its activity in this refpect, it cannot
impofe thefe on the Judgment as realities, uiilefs the
mind be actually difordered. It ftill prefents them
as mere ideas. It only exhibits them as objects of
defire to the heart, not as matter of real enjoyment.
But the heart itfelf does not merely, with the greateft
ardour, grafp at thefe as objects of defire. it employs them
t 1 Kings xvi. 30.

3» On the Superlative Deceitfulnefs Ser. 26.1
them as the fources of a prefent gratification. It in
dulges the golden dreams of the imagination, and
gives them a temporary reality. It pays no regard
to the extreme improbability of the things Suggested/.
an improbability perhaps approaching to a moral im-
poffibility. On the contrary, it flimulates the ima
gination to devife other Schemes for the attainment
of thefe defirable objects. There is one inftance in
which the fuperior deceitfulnefs of the heart peculiar
ly appears. Perhaps, the images of former fins, that
are either habitually hated, or the commiffion of
which is now impracticable, glide through the ima
gination. The heart, as carnal, inftantly arrefts
them ; re-acts on the imagination ; and vehemently
urges it to dwell on thefe pleafing objects ; to repre-
fent them in the moft alluring form ; and to give
them the greateft refemblance of reality. Thus,
thofe fins, that have been long forgotten, by occur
ring tranfiently to the imagination, by receiving the
confent of the will, at leaft as far as unrenewed, and
by being embraced by the affections, are often Secret
ly acted over and over again. Thus, unfpeakable
guilt is contracted, and dreadful pollution communi
cated to the foul. This is the fpirit of that complaint
which God exhibits againft his ancient people : Tet
Jhe multiplied her whoredoms, in calling to remem
brance the days qf her youth, wherein Jhe had played
the harlot in the land of Egypt *.
It exceeds the underftanding in deceit. This
power, indeed, is in its natural ftate very fallacious,
It is in fcripture reprefented as the eye of the foul,
Therefore the Apoftle fpeaks of having tbe eyes of our
underftanding enlightened f. But as to divine objedts,
it is unfpeakably depraved. When the natural eye
labours under any defect or difeafe, it gives an unjuft
representation of objects, forms falfe images of thefe
arid leads one into innumerable miftakes. Sometimes,'
when difeafed, it forms a double image of an object!
The intellectual eye, inftead of being fingle, which i.s
* Ezek. xxiii. 19. \ Eph. i. 18.

Ser. 26. of the Heart . 3 1
is that ftate of the natural eye that can alone enable
it to view external objects with juftnefs and precision,
is naturally double. This difcovers that it is inan eVil
ftate ; and of confequence, the whole body muft be
full of darknefs *. For that expreffion ufed by our
Lord, If thine eye be evil, may be literally rendered,
If thine eye be double. This denotes the deceitfulnefs
ofthe underftanding in reprefenting evil as good, and
good as evil, eternity as of lefs importance than tirhe,
and the gratification of fin as more pleafant than the
fervice of God. But deceitful as the underftanding
is, it is furpaffed by the heart. For that power often
gives a reprefentation of eternal objects in a juft man
ner, according to the nature and extent of its know
ledge, while the heart rejects it as altogether delufive.
One is often rationally convinced as to what is fin and
duty, or enlightened in fo far, by the common opera
tions ofthe Spirit ; while the heart fcorns its eviden
ces, and obftinately prefers evil to good. This, as it
argues the greater deceitfulnefs of the heart, arifes
from that irregularity introduced into the foul by fin,
in confequence of which the inferior powers exercife
dominion over the fuperior ; and the will and affec
tions, which are the Subjects of choice and adherence,
refufe the direction and decifion of the underftand
ing, to which difcerning and judgment properly be
long. But the fuperior deceitfulnefs of the heart ap
pears not x>nly in overpowering the underftanding,
but in perfuading it to renounce its own teftimony,
to retract its own decifion, and in opposition to any
light and knowledge attained, to affent to a lie, in
matters both of faith and of practice.
We have formerly feen that the confcience difco
vers its deceitfulnefs, in not giving faithful warning
with refpect to fin and duty, and especially in paying
no regard, in its unrenewed ftate, to heart-fins. But
the fuperior deceitfulnefs of the heart appears by its
fuccefs in Stilling the tumults of the natural confci
ence on account of fin ; either by plunging a perfon
deeper
* Matth. vi. 22..

32 On the Superlative. Deceitfulnefs Ser. 20.
deeper into the practice of it, and fo defiling the con
science more and more ; or by bribing ll to fpeak
peace, when there is no peace, to embrace a falfe
ground of confidence, and to truft in a refuge of
lies. Often is the confcience of the finner affeded
with a fenfe of his guilt and expofure to Divine
wrath, when the heart overcomes it by deceits, and
lulls it afleep, either in carnal fecurity, or in the open
commiffion of fin. The heart is alio the parent of
the greateft part of the deceitfulnefs and unfaithful-
nefs of the confcience. Undoubtedly this is naturally
deceitful, as well as that ; becaufe all the faculties
are drowned in fin, and over-run with depravity,
long before they can be exercifed ; even from the
moment of the union of the foul with the body. But
we may Safely affert, that the greateft part of the ac
quired deceitfulnefs of confcience proceeds from the
influence of the heart. Thus a man, who is but
newly engaged in any grofs or enormous courfe of
iniquity, has many more rebukes from confcience than
afterwards, when he has continued for fome confider-
¦able time in the fervice of fin. The reafon of this is
obvious. The heart, inftead.of liftening to thefe re
bukes, which would be a mean of preventing many
other iniquities, fuppreffes them by its delufive re
presentations. Thus confcience having its dictates
conflantly, or very often Silenced, receives a dreadful
increafe of deceitfulnefs from' the heart, and becomes
feared as with a hot iron.
The fame thing might be proved with refpett to
the memory. We have already adverted to the difco
very of natural deceitfulnefs afforded by this faculty,
in fo eafily parting with impreffions of Divine truth;
while it finds no difficulty in retaining the mereft
trifles. But the heart exceeds it in treachery. For
it not only prevents a due attention to thofe things that
belong to our peace, but brings forth a vaft number of
illufions, in order to efface fuch impreffions as have
been made. Thus, as the oppofition of the carnal
heart is the great reafon of the perfidioufnefs of the
memory,

Ser. 26. of the Heart. 33
memory, in regard to the things of God, it greatly
increafes this treacherous difpofition, by doing its ut-
moft to obliterate every impreffion that has been al
ready made.
But without enlarging on thefe things, we return
to a consideration of the heart in its more extenfive
Signification : and here We may obferve,
x. That it is more deceitful than all the words,
counfels and actions of men. Words are often fo far
debafed as to be only the channels of inward deceit.
The mouth ofthe wicked is full of deceit and fraud :'
under his tongue is mifchief and vanity*. But the
tongue does not always utter the language of diffi-
mulation. The greateft mailers of falfehood will now
arid then fpeak the truth. The tongue is fometimes
fo fatigued with its fevere tafk of vending lies, that it
gets the Start of the tyrant-heart, and utters ttuth
ere it is aware. But the heart itfelf is never weary
of conceiving- thein. It imagines deceit all the day
long]-. The moft daring deceiver is fometimes con
founded, and forced to acknowledge his impoftures.
But though his countenance proclaim his confufion,
his heart adheres to its falfehood, and accufes him
of Weaknefs in bluihiwg at a difcovery.— Many are
the deceitful counfels that are framed by men for their
own advantage, or for the ruin of others. The counfels
of the wicked ars deceit %. But thefe are in- general
oriiy taken, when there is fome probability of exe
cuting them ; whereas the heart is never weary of
devifihg fuch counfels. Thofe, which are difcovered,
are only Samples of what the corrupt heart would al
ways with to fulfil. It is like a deep well, the mo
tion of which We can only perceive when the water
overflows its bounds : but the fecret Springs are ever
in motion, Whether they be obferved or not. — The
actions of Tien difcover great duplicity. The wicked
worketh a deceitful work §. But thefe are feldom per
petrated, unlets there be Sortie tempting object in view,
or a profpect' of concealing them : whereas the
Vol. IL E heart,
*Pfal. x. 7. fPfaL xxxviii. 12. % Prov. xii. ij. § Prov. xi. i8-

34 On the Superlative Deceitfulnefs Ser. 26.
heart, according to its natural propensity, conflant
ly feeks to' work a deceitful work. And how is it;
that men, who have in them no prevailing prin
ciple of integrity, are preferved from continually de
ceiving, but becaiafe they have fome regard to cha
racter or intereft ? Are we aftonifhed at the principles
of irreconcilable enmity and revenge, that many dif
cover ; and ftill more at the methods of accomplifhing
their purpofes, which they eagerly embrace ? And
whence do thefe proceed, but from the overflowing
treachery of the heart;, which, often when the face
is covered with fmiles ; and the words and actions
carry in them nothing but love,, ardently wifhes an
opportunity of giving a fatal wound ? Indeed, all the
deceitful words* counfels and actions, which are known
to others, are but a feeble expreffion of what lodges in the
heart : and were men Suffered to difcover all their de
ceitfulnefs, were they not in different ways reftrained.
by Providence, what a dreadful fociety would man
kind conftitute ! Even as matters are, man on account
of his deceitfulnefs is compared to a beaft of -prey*
Therefore, it is faid of the wicked ; He lieth in wait
fecretly, as a lion in his den ; he lieth in vuait to catch the
poor ; he croucheth and humbleth himfelf, that the poor
may fall*. But does not the deceitfulnefs of man ex
ceed that of the moft ferocious animals ? Though
thefe lay fnares for thofe, of a different fpecies, that
are weaker than themfelves ; the individuals of one
fpecies live in a kind of amity one with another. In
a word, how often foever a man may have been de
ceived by the promifes, fchemes or conduct of others,
if he be not a Stranger to himfelf, he will find abun
dant reafon to confefs, that he hath been far more
frequently the dupe of his own deceit ; and thence
fet his feal to the truth of the Divine teftimony, that
the heart is deceitful above all things.
2. It is more deceitful than the World. The
Apoftle John gives us an inventory ofthe world's con
tents in few words : All that is in the world is the luft
ofthefiefh, and the lufi ofthe eye, and the pride of life \.
* Pfal. x. <J. f 1 Joh. ii. 16.

Ser. 26. of the Heart. 35
His meaning is, that the world merely contains the ob
jects, which are Suited to the gratification of thefe tufts
that exift in the heart alone. And we know that all that
is in the world is deceitful. The lufi oftheflefh refpects
the pleaSures of fenfe. How deceitful thefe are is
very evident. They make their wretched votaries
adopt the language of atheifm : Let us eat and drink,
for to-morrow we die. So ftrangely do they impofe
on the mind, as fuccefsfully to plead that as the
reafon of their indulgence, which ought to be the
molt powerful diffuafive. The lufi of the eye, which
refers to riches, is alfo extremely enfnaring. For
the cares of this world, and the deceitfulnefs of riches
choke the word*. The pride of life as amply merits
this character : for favour is deceitful f. It is generally
one of thefe delufive enjoyments, that fo far deceives
the finner, as to make him lofe, his own foul. But de
ceitful as the world is in its various allurements, it is
furpafied by the heart. For whence is it that the former
receives its power of deceiving, but from the depravity
of the latter, which, as we have feen, exerts the
greateft activity in deceiving itfelf ? The world, ab-
ftradtly confidered, hath no power to delude; becaufe
there is nothing in it but muft appear, even to the
human underftanding, if rationally exercifed, vanity
and vexation of fpirit. Hence it is, that fo many, who
have had nothing to direct them in their refearches
after truth, but the faint light of nature, and whofe
reafon hath been fadly corrupted, have notwithstand
ing, by the exercife of this very reafon, by obferva-
tion, and by experience, been fo far convinced of the
vanity ofthe world, as to ridicule and profefs to de-
fpife its allurements. But as an evidence that the
world receives its deluding influence from the heart ;
thefe very philofophers, who have been fo convinced
of the vanity of the world, and who have pretended
to defpife and renounce it, have neverthele'fs ftill
worshipped it as their god. Whilft they poured con
tempt on riches, they were often the Slaves of the moft
abominable
* Ma,|. xiii. 22. -fr- Prov. xxxi, 30.

36 On the Superlative Deceitfulnefs Ser. 26.
abominable fenfuality. Or, if they were in fome
meafure fuperior to the temptations either of riches,
or of pleafure, they have been the abfblute flaves of
honour : and all their profeffed contempt of the
world, perhaps in one refpect, hath proceeded from
a fupreme attachment to it in another, a predominant
love of Same, and vehement defire of gaining multi
tudes to their particular fyftems. Thus, profeffmg
themfelves to be wife, they practically became fools.
But it is a ftill more ftriking proof of the doctrine
of our text, that the real Chriftian, who is in his
underftanding fully convinced of the vanity of the
world, 'and whofe renewed nature is conflantly op.r
pofed to it, is often led aftray by the remaining prin
ciple of deceit in his heart, and enticed by the al
lurements which it prefents. There is, comparatively,
little difficulty in obtaining a rational conviction of
the vanity ofthe world. This is often found where
there is no reality of grace. The great difficulty is to
get the heart truly detached from it : and this can
only be effected by the all-powerful operation of the
Spirit. With refpect to carnal pleafures,*one may be
convinced ofthe truth ofGod's word ; His own ini
quities fhall take the finner himfelf, and he fhall be hold-
en with tbe cords of his fins. Hejhall die without in-
firuttion, and in the greatnefs of bis folly he Jhall ga
aftray*. Thefe enjoyments, in which he promifes
himfelf eafe and happinefs, are the very means of his
deftruCtion. His beloved pleafures are the path to
eternal pain. We may find the unfatisfaetory nature
of riches, and the truth of the Preacher's teftimony ;
When goods increafe, they are increafed that eat them ;
and what more is there to the owners thereof, faving
the beholding of them with their eyes f . From ex
perience one may alfo learn the emptinefs and un
certainty of worldly honour, and find that he who ex
alteth himfelf fhall be abafed, by Him who poureth con
tempt upon princes, and maketh them to wander in a wil-
dernefs wherein there is no way. But herein appears the
* Prov. v. 22. 23. f Eccl. v. u.

Ser. 26. ,v of the Heart. 37
the fuperior deceitfulnefs of the heart, that notwith
standing all tiiia conviction, a man ftill purfues thefe
things. Even while he fees their vanity, he cannot
renounce his attachment. The deceitfulnefs of the
world, with refpect to its riches, feems to be pointed
out by the Spirit of God, as the fruit of the fuperior
deceitfulnefs of the heart ; if we grant any connection
between the words of our text and thofe that follow
in verfe 11. As a partridge fiitetb on eggs, and hatch-
eth them not,fo he that getteth riches, and not by right,
fhall leave them in the midft of his days, and at his end
fhall be afoot. Interpreters have been greatly puzzled
with thefe words ; but the plain meaning of them
certainly is, that the man, whofe heart deceives him
fo far, as to Stimulate him to unlawful methods of
gain, Shall at length appear even to himfelf to be
what he really is, a fool and felf-deceiver ; becaufe
he is like a bird that, notwithstanding all her care
and affiduity in endeavouring to hatch her eggs, is
chafed away from them, cr caught in the fnare of
the fowler.
3. It is more deceitful than Satan. This adverfa-
ry is in Scripture reprefented as a deceiver, becaufe
it is his great work to impofe on men, and either to
keep them at a diftance, or to . lead them aftray from
God. Therefore this old ferpent is alfo called the De
vil and Satan, who deceiveth the "whole world *. We
do not mean that the deceitfulnefs of the heart, in
itfelf ponfidered, is greater than that of Satan ; for
he is a fpirit greatly fuperior to ours, in power, know
ledge and experience ; and the degree of wickednefs
muft be in proportion to the enlargement of the fa
culties, if thefe be depraved. It is alfo to be remem
bered, that though, according to fcriptural language,
we generally fpeak of Satan in the Angular number,
as the tempter, all the legions of devils are engaged
in this work. Therefore, ^s the abilities of thefe fallen
fpirits greatly tranfcend ours, they muft be far
more powerful in deceiving, fince everymethod of
temptation
* Rev. xii. 9.

3 8 On the Superlative Deceitfulnefs Ser. 26.
temptation, may be confidered as the refuit °* t"e,r
unitedGounfels ; and efpecially as the efforts of many
of them may be often directed againft one heart.
For we have no ground from fcripture to doubt that
many of thefe accurfed fpirits may be at once en
gaged in tempting one of the children of men, efpe
cially if an eminent faint, or one well verfed in their
devices. We read in the gofpel-hiftory of an indi
vidual, who was poffeffed by a legion. But though
Satan's ability to deceive muft abftractly exceed that
of the heart ; the latter, confidered in its connection
and influence, may fafely be faid to exceed the for
mer. For Satan is not always tempting ; but the
heart as corrupt is conflantly engaged in this exercife.
The motions of fin within us know no intermiffion,
but in as far as they are fubdued by grace. There*
fore the wicked, that is, man in his natural Situation,
is faid to be like the troubled fea, when it cannot rejl,
whofe waters caft up mire and dirt *. No metaphpr
could be more expreffive of the conftant workings pf
the fuperlative deceitfulnefs and defperate wicked,
nefs of the heart. For the fea is always in motion ;
its waters are either ebbing or flowing, moving one
way or another. And though like it, the heart is
more violently agitated at one time than at another,
as when the Storm of corruption or temptation rages ;
yet it is never entirely at reft. It never ftagnates like
a pool. It is always cafting up the mire of iniquity.
Besides, a man is often Startled, and perhaps filled
with terror, at a temptation which he views as coming
immediately from Satan. But when he is perfuaded
to confider it as Solely proceeding from the inclina
tion of his own heart, he views it without horror,
nay, with Satisfaction ; and is thus often enticed to.
yield to its influence. The deceits of Satan are alfo
generally founded on thofe of the heart. Thefe he
accurately obferves, and with them he is intimately
acquainted. Hence, like a Skilful fowler, he. hides
himfelf behind fome one or other of our own deceits takes
* Ifa. Ivii, 20.

Ser. 26. of the Heart. 39,
takes his aim with more exactnefs, and lets his ar
rows fly with greater profpect of fuccefs. When wifh-
ing to overcome, he difguifes himfelf like one of our
own corruptions, and thus obtains more eafy accefs
into the heart. Seldom does he affume his moft na
tural likenefs, which is that of a roaring lion, ' till he
hath tried all the wiles of the ferpent in vain. — The
fuperior influence of our own deceitfulnefs, is further
illuftrated from the experience of believers. They
are far lefs ready to be enfnared by Satan, than the
finner, who is under his abfolute tyranny; and the
reafon is, that by the power of the Spirit, they are deli
vered from the dominion of their own deceit. Thence
it is that they are more violently affaulted by Satan,
than his own Slaves. We have faid, that he feldbm.
employs violence, but where deceit fails. But as they
are not habitually a prey to his fubtilty, for the rea
fon already affigned, he finds a neceffity of pointing
his fiery darts againft them, more frequently than
againft his own. Now, thefe are attended with far
more violence in the experience ofthe Chriftian, than
in that of the finner, efpecially fuch as refer to the
truth of revelation, or the being of God ; becaufe the
great doctrines attacked are habitually believed by
the former on Solid grounds; while temptations to
infidelity or atheifm are confonant to the ftate, prin
ciples, doubts, defires and practice of the latter. The
violence, attending thefe fuggeftions, is a proof of
the fuperior efficacy of native deceit ; as it is the de
ftruCtion of the dominion of this that renders fuch
violence neceffary. For Satan is too wife an adver
sary, to trouble himfelf with battering down the wall,
if he can Ileal in by the gate. — -Here we fhall only
further obferve, that the illuftrious example of our
Lord is a confirming evidence of what has been affert-
ed-. We know that Satan employed all his fubtilty,
that if poffible, he might entice him to fin. But all
was in vain. He was entirely baffled, and forced to
depah with fhame ; becaufe there ..was no guile or de
ceit in the heart of Jefus. Satan could find no place' here

4<3 On the Superlative Dicehfulnefs Ser. 26.
here for laying any of his fnares, nor the leaft foun
dation for one of his batteries* This is the very rea
fon that our Lord himfelf affigns for the defeat of this
enemy in his different affaults : The prince qf this
world cometh and hath: nothing in me *. Temptation*,
though all the policy of hell was engaged on its fide,
as well as its combined- power, had no influence on
his holy human foul; becaufe there was no root or
fin within him, no principle of deceit to favour and
cherifh its allurements.
4. The heart is more deceitful than fin itfelf, ab
stractly viewed. We do not mean, that fin can pro
perly be confidered as entirely unconnected with any
fubject ; for Strictly it is a privation, a want of con^
formity to the law ; though fuch a privation, as
implies the exiftence of the contrary of that good
principle which is wanting. But a man may view
it more abstractly than as it appears in his own heart.
It is the natural refult of his deceitfulnefs, thasfc he
cannot view fin &s impartially in himfelf, as in any
other fubject. Even to an unrenewed perfon, its- de-
lufive charms feefri greatly disfigured, in the afpedt
of another. He may perceive fometbing odious in
fin, efpecially if it affume the form of a crime, of
which he is not himfelf literally guilty, or of one that
expofes the finner to punifhmenf from man. Tbe
haplefs wretch, who falls a Sacrifice to the fentence
of the law, is gazed on, as an object of wonder, and
of horror, even by thofe who commit fins, per
haps, equally heinous before God. Nay, how often
do men perceive in others the ha-tefulnefs^of thofe
very' fins that cleave to themfelves? To the proud
man, pride in another appears contemptible, and
even hateful in the higheft degree. Even the vile
adulterer is Shocked at his own beloved luft, if ano
ther dares to defile his bed. This holds in a peculi
ar manner, if one's own fin appear in another with
out any difguife, as implying the direct tranfgreffion
of the letter of the law. Bow often may you hear the
* John xiv. 30.

Ser. '26. ofthe Heart. 41
the man, who habitually cherifhes the viper of re
venge in his bofom, execrating the murderer ; while
he perceives not that, according to the fpirit of the
law, and the nature of all moral obligation, he who
hateth his brother in his heart is a murderer ! Thus,
man is often inexcufable in judging, for wherein he
judgeth another, he condemneth himfelf; for he that
judgeth, doth the fame things. Perhaps, he prefume.s
to hope1 that thoiigh he judge of another with the
greateft feverity, he fhall himfelf efcape tbe judgment
of God*. Even the real Chriftian, when in a ftate
of declenfion or partial obduracy, fees the hateful-
nefs of fin in a far more ftriking light, in the con
duct of others, than in his own. David could with
out hefitation condemn the rich man, who, according
to the parabolical reprefentation of Nathan, had taken
the poor man's Angle ewe-lamb. His anger was great
ly kindled againft him, and he faid, As the Lord liveth,
the man that hath done this thing fhall furely die f ;
while his heart did not once accufe him of far more
atrocious iniquity.
, When we confider fin in its fatal effects upon an
gelic fpirits, in converting thefe once glorious fons of
God into devils, we have a more abstracted view of
its nature. Sin, in them; appears Stripped of all its
allurements ; for it prefents us with the horrid pic
ture of the moft unprovoked apoftafy, unparalleled
ingratitude, impudent rebellion and horrible malice
againft God, and all their fellow- creatures. — Are we
capable of taking any juft view of fin in its connec
tion with the perfon of the Son of God ? Here it ap
pears with the greateft abstraction poffible, becaufe
it did not exift in him as a fubject, but was only im
puted to him as a Surety. Inftead of difcerning that
beauty in it that hath fo often ravifhed our hearts, it
appears infinitely odious. For not only, by reafon of
imputed guilt, was his vifage marred more than any
man, though he is fairer than the fons of 'men ; but it
entered into his foul, as wormwood and gall. It was
Vol. II. F a
* Rom. ii. 13. \ 2 Sam. xii. 3. — 5.

42 On the Superlative Deceitfulnefs Ser. 26.
a fire which melted his heart like wax in the midft of
his bowels. It was to him unfpeakably worfe than
the poifon of dragons, and the cruel venom of afps ; for
it made all the empoifoned arrows of infinite wrath
to meet upon him, and the forrows of hell to compafs
him about*.
Were it poffible that the finner could fee fin as to
tally unconnected with himfelf, and without any of
that prejudice arifing from his intimacy with it ; he
would difcern it to be an avowed and daring rebelli
on againft God, the reverfe of his image, deteftable
in the eyes of infinite purity, an infult to all the Di
vine perfections, and an attempt to deprive God of
his very being. It is the corrupt heart that moft anxi-
oufly bufks up the bait of temptation, and entices
the unwary Sinner to Snatch it, though to his own
deftruCtion. Could he fee fin in its real likenefs, he
would fhudder at it,, and fly from it as the greateft.
of evils. Sin, indeed, as it firft appeared in our
world, was introduced by means of the deceitfulnefs.
of Satan. There was nothing in the heart of inno
cent Adam to entice him to fin. He was indeed pof
feffed of real freedom of will ; but his will had a pro-
penfity to good alone. It was poffible for him to fall ;
but he had no difpofition in his nature inclining hira.
to evil. Both our firft parents were deceived : Eve,
immediately by Satan ; and Adam, through her instru
mentality. The tempter prefented fin in a falfe
light, as good in its nature and confequences, as in-
furing them of godlike wifdom and inconceivable hap-
pinefs. But though it was by the deceitfulnefs of
Satan that fin obtained its entrance into the heart,.
ever fince, it hath acquired its principal power from
the deceitfulnefs of its own nature, as refiding in the
heart. Nay, how great foever the agency of Satan
was in the fall, there was an operation of inward de
ceitfulnefs, ere our firft parents were chargeable with
outward apoftafy. We are by no means to imagine,,
that fin entered into the heart of Eve, by her eating of
* Pfal. xviii. S'

Ser. 26. of tbe Heart. 43
*of the forbidden fruit. It entered as foon as fhe listen
ed, nay, in the very act of liftening to the tempta
tions of Satan, in opposition to the teftimony of God :
and her own deceitfulnefs immediately appeared in
trufting to the dictates of her fenfes, in believing,
that becaufe the tree was pleafant to the eye, it was
therefore to be defired to make one wife. The woman
was indeed deceived by Satan ; but as foon as fhe gave
the tempter an hearing, the poifon of deceit Spread fo
rapidly through her heart, that it was not merely
fufficient to incite her to outward tranfgreffion, but to
thefatanical work of temptation.
From what has now been obferved,
1. We fee reafon to admire the wifdom, power
and goodnefs of God, in his government of the world.
We have feen, that great as the deceitfulnefs of man
appears, in his words, counfels and actions, thefe af
ford but a faint reprefentation of the deceitfulnefs of
his heart. Now, we know its fatal effects, even as it
operates in the world under all its reftraints ; in not
only ruining individuals, embroiling communities,
caufing envyings and divisions ; but in producing
wars and devaftations in kingdoms and empires. And
if its effects be fo terrible, when it is many ways re
ftrained by God, as the Governor of the world ; how
much more dreadful and deplorable would they be,
were it Suffered to break out of the heart, and to over
run the world with all its native violence ? Thus, in
judging of the mournful ftate of mankind, when we
fairly call into account the Strength, univerfality and
direct tendency of human corruption, inftead of
wondering that the world is fo bad as it is, we may
well be aftoniShed, that it is not a great deal worfe.
2. There is ftill greater reafon to wonder at the
riches, fovereignty, and power of Divine grace in
fubduing this deceit. Is it fo univerfal, fo deep-rooted
in the heart of man ? Is its influence of fo fuperlative
a nature ? Is it fo unfearchable, that man cannot
comprehend it, even in himfelf? Can we, then, fuffiV
ciently

44 On the Superlative Deceitfulnefs Ser. a6.
¦ ciently admire the grace of God in destroying its
power? What a miferable creature muft man be, when
left under the dominion of his own deceit ! And what
an unfpeakable debtor to unmerited grace, when de
livered frOm it ! If inward deceit be fo tranfcendent,
that man cannot comprehend it ; we may without the
leaft hefitation, conclude, that he is far lefs able to
reftrain or Subdue it; and, therefore, that the whoje
glory of this work is due to him, who fulfils in us all
the good pleafure of his goodnefs. Every one who is
truly fenfible of his own deceitfulnefs, and delivered
from its power, will cordially join the Apoftje jn his
confeffion ; Through grace I am what I am ; and
the grace of God was exceeding abundant toward me in
faith and love which is in Chrift Jefus. Grace muft
abound in proportion to the abundance of corruption.
Nay, it muft fuperabound. Where fin abounded, grace
did much more abound *. Did grace abound only in
proportion to the power of corruption in the heart, it
could never effect the deliverance of the finner. —
Thefe contrary principles would be only two adver-
faries equally matched, neither of which could ob
tain the victory. There muft, therefore, be a fuper-
abounding of grace. It muft, in its power, unfpeak-
ably exceed corruption,
3. This fubject alfo fhows us what, of all things in
the univerfe, man hath moft reafon to be afraid of.—
It is himfelf, his own wicked and deceitful heart.
For this is deceitful above all things. We have feen,
that neither the world, nor Satan, nor fin could get
advantage of him, were they not favoured and fup-
ported by his own deceit. Man cannot be tempted
of God ; for God doth not tempt any man. He may
be tempted by Satan. But he cannot be drawn away
by him, without his own confent. However violent
his attacks be, there is not, there cannot be any abfb*
lute compulfion of the will. Its confent, in fome de
gree, is always neceffary to the effed of temptation.
It is, therefore, man's own deceitful heart that/ efpe
cially
S Rom. v. 20,

Ser. 26. of the Heart. 45
cially draws him away into fin. This is reprefented
by the Spirit of God as the great tempter, as if Sa
tan did not deferve to be mentioned ; becaufe he can
do nothing without its concurrence : Every man is
tempted, when he is drawn away of his own luft, and
enticed*. It is the poifon of man's heart that ac
complishes his ruin. There is always a traitor with
in him, that endeavours to fell him into the hands of
his fpiritual enemies.
4. This fubject alfo informs us how we Should im
prove the difcoveries made of the deceitfulnefs of
others. Do they impofe on you, or vilify your cha
racter by lies ? Does even the friend of your bofom,
in whom you repofed the moft undoubting confi
dence, betray your fecrets, or injure your good name ?
It is very natural for you to wonder at fo unexpected
a difcovery of treachery ; to take up a prejudice a-
gainft thofe who have thus abufed you ; to refolve to
be on your guard for the future, with refpect to
them ; and perhaps to fay, that you could not have
thought that human nature was capable of fuch per
fidious wickednefs. But we intreat you rather to won
der at yourfelves. Prudence, and a regard to your
own intereft, may require that you Should be more
cautious. But efpecially, let this teach you to guard
againft your treacherous hearts. For the Lord's fake,
and for your own fakes, turn all your zeal, indigna
tion, and revenge againft yourfelves. For the fame
iniquity lodges within you. Perhaps you do not per
ceive it. But be allured, it is there. For as in wa
ter face anfwereth to face, fo the heart qf man to man.
A regard to character, or a fenfe of integrity, may
reftrain it. But did God give it loofe reins, your con
duct would, if not in this, yet in fome other refpect,
be no better, whatever worfe, than that of others to
wards you.
SER-
* James i. 14.

SERMON XXVII.

GENERAL IMPROVEMENT of the DOCTRINE o»
DECEITFULNESS.

Jeremiah xvii. 9.
The heart is deceitful above all things.

WE are now to make fome practical improve
ment of the doctrine of deceitfulnefs in ge-
neral. I. It affords abundant matter of instruction.
1. We learn from it the unfpeakable corruption of
the heart of man by nature. If we find the heart
entirely depraved in one refpect, it is a convincing
proof that it is fo in every other. If we fee a foun
tain fending forth one Stream which is wholly pollut
ed or poifonous, we cannot reafonably expect that
others proceeding from it will be better, or that the
fountain itfelf will be pure. Doth a fountain fend
forth at the fame place fweet water and bitter * ?
When, therefore, we find that the heart is entirely
corrupted in refpect of deceitfulnefs, we juftly con
clude, that it is univerfally fo, that the fountain is
wholly impure. The juftnefs of this reafoning is
vindicated by the Spirit of God : for when it is de
clared that the heart is deceitful above all things, it is
immediately
* James iii. 1 1.

Ser. 27. General Improvement ofthe, &e. 47
immediately added, as infeparably connected with the
former, — and defperately wicked, that is, univerfally
depraved, and that in fo great a degree, as to be in
curable by all human means. Its fuperlative deceit
fulnefs is the great proof of its defperate wickednefs.
The meafure of depravity is correfpondent to that of
deceit. If, therefore, the heart be deceitful above alt
things, it muft alfo be fuperlatively wicked. When
we meet with one who is deceitful in the whole te
nor of his conduct, we conclude that he is a wicked
man. For deceit is not only bad in itfelf, but always.
a veil to fomething worfe, if worfe be poffible. It
neceffarily implies a confcioufnefs of evil : for an ho-
neft man has no occafion for fubterfuges and devices,
becaufe he is not afhamed to appear what he really is,
being habitually upright in his intentions. — But if
the heart be deceitful above all things, even carnal
men cannot deny that it muft alfo be defperately
wicked. For, according to their own eftablifhed
maxims, though there may be hope of the reforma
tion of a wicked man, when one is thoroughly deceit
ful, it is a defperate cafe ; becaufe he is fuppofed to
be quite deftitute of that inward principle of good,
which, they falfely apprehend, may be poffeffed by one
whoSe life is openly wicked.
When we fay, that the heart is wholly corrupted,
it is not meant, that there is no veftige of the Divine
image remaining. For although the underftanding,.
will and affections are become darknefs, rebellion and
carnality; confcience, however much impaired, re
tains fome fenfe of fin and duty. Thence the Gen
tiles, who have not the written law, are faid to be
a law unto themfelves. They know the judgment of God,
that they who do fuch things, as are common amongft
them, are worthy of death. Thus, becaufe of the re
mains of the law of nature, and the difplay of Divine
perfections in the works of creation and providence,,
they are without excufe. Yet after all, they have not
Sufficient light to direct them to eternal happinefs.
For where no vifion is, the people perifh. The remains of

4$ General Improvement of tbe Ser. 27;
of the Divine image are like the wreck of a veffel,
which only teftifies what it once was. But ftill,
though fuch faint veftiges are to be found, the heart
may with abundant propriety be faid to be entirely
depraved. For diforder is introduced into the whole
foul ; and every power is miferably corrupted. There
is alfo a total depravation as to what man embraces
as his Chief good, and what he propofes as his higheft
end. In his ftate of innocence, he knew and de
lighted in no other portion than God. But now, earthly1
enjoyments occupy his place. Then, he propofed God
as his Supreme end. Now, every action is directed to
felf. But the end, which bears fo diftinguifhed a
place in all moral actions, being entirely changed ;
this of itfelf is fufficient to introduce total corruption
in every other refpect. Hence the Apoftle fays, In me,
that is in myflejh, in my nature as far as it is unrenew
ed, dweiieth no good thing*. For what is materially good,
is1 depraved by reafon of its circumftanceS ; the per
fon working, the imperfection of the work, the mixture
of what i§ pofitively evil, and the balenefs of the in
tention. The confcience itfelf, though it may in part
do its duty, is ftill greatly defiled. Unto them that are
defiled and unbelieving is nothing pure, but even their
mind and confcience is defiled. They pfbfefs that they know
God, but in works they deny him ; being abominable and
difobedient, and unto every good work reprobate +.
This depravity of heart extends to all in then4'
natural Situation. Deceitfulnefs may be more power
ful in fome than in others, according to the particular
channel in which their corruption efpecially runs ;
but all without exception are naturally under the
power of deceit. Perhaps, it is not unworthy of at
tention, that when any leading corruption is in fcrip-
ture attributed to the heart of man, it is generally
mentioned, as in our text, in the lingular, and not
in the plural number ; even when a multitude is
fpoken of. When the myriads of fallen angels are
expreffed by one name, as that of Satan or the Devil,
* Rom. 1. 20. f Tit. i. 15, 16.

Ser. 27; Dotirine of Deceitfulnefs. 49
it is ordinarily thought to denote their perfect har
mony and univerfal concurrence in wickednefs. May
we not form the fame conclusion, from this general
method of fpeaxing with refpect to the heart ; and
confider it as Signifying, that the corruption particu
larly mentioned is common to mankind in general ?
Thus, when the heart is Said to be deceitful above all
things ; all hearts are collectively viewed, as if they
were but one; becaufe this character applies to all
without exception.
It is riot enough, that we' attend to the particular
corruptions which inwardly prevail. We take a par
tial and unjuft view of thefe, unlefs we trace them up
to that overflowing fountain of original depravity,
Which is iri the heart of every child of Adam. The
inference which every one of Us ought to draw from
fuch a difcovery, though in one instance only, is that
of David; Behold I was jhapen in iniquity, and in fin
did niy mother conceive me. We may fafely conclude
that the -whole head isfick, and the whole1 heart faint ;
that from the file of the foot; even to the head, there is no
foiindnefs in us ,' but wounds, and bruifes, and putrefying
fores *. If you firid a lothfonie, malignant and mor
tal difeafe in the body, though pfefently appearing
in one member only ; you juftly conclude that the
Whole body is in a bad habit, that the mats of blood
is uniVerfally infected, that it is gradually undermin
ing the frame, and that it muft iffue in diflblution ;
if the fatal effects be not timeoUfly prevented by fome
powerful remedy. And ought we not to make the
fame conclusion with refpect to the body of fin ? Do
men gather grapes of thorn's, or figs ofihifiles? Evenfb,
every good tree bringeth forth good fruit : but a corrupt
tree bringeth forth evilfhiit. A good tree cannot bring
forth evilfriiit-f.
Great as the wickednefs of the life is, it bears little
proportion to thalt of the heart. The Spirit of God
marks this ifnportant difference, when giving an ac
count ofthe ftate ofthe world before the flood : God
Vol. II. G faw
* Ifa. i. 5, 6. f Mat. vri, 16.— ii.

50 General Improvement of the Ser. 27.
faw that the wickednefs of man was great in the earth.
But great as this practical wickednefs was, it was not
univerfal, as openly characterising every action. All
this extent, however, is attributed to the inward man.
For it immediately follows ; — and that every imagina^
tion of the thoughts of his heart was only evil, con
tinually. His wickednefs in the earth was great, but
that in the heart, univerfal: and not only fo, but ra
dical, as extending its malignant influence to the
very embryos of thought ; entire, as thefe had no
mixture of good, they were only evil; and confiant, for
they were evil continually. And as this is the reafon
affigned by God, for destroying the old world, by the
deluge, it is worthy of notice, that he afterwards
affigns the very fame for engaging to preferve it from
the like deftruCtion : And the Lord faid in his heart, I
will not again curfe the ground any more for man's fake ;
for the imagination of man's heart is evil from his youth*.
For he knows that the depravity of the heart is fo
great as to refift the influence of all outward means,
how fevere foever they be. And he' hath recorded
the hiftory of that awful judgment, and at the Same
tiriie, the reafon both of his feverity, and of his
mercy, as a ftanding teftimony of the defperate
wickednefs of the heart.
2. We may infer the great danger of trufiing to our-
felves. What man in his fenfes would commit any
thing valuable, not to fpeak of all his concerns, to one
whom he knew to be habitually treacherous ? How
extreme, then, muft your folly be, if you truft the one
thing needful, your all for eternity, to your own good
inclinations, or pious endeavours ? The moft ignorant
or carelefs amongft you may perceive many evidences
ofthe deceitfulnefs of the heart. Does it not ha
bitually impofe on you ? Does it not flatter you with
promifes and feed you with hopes of what it ne
ver performs ? This you cannot deny. It affures you
of repentance, newnefs of life, Satisfying obedience to
the law of God : and after all you find evil predomi nant
* Comp. Gen. vi. j. — 7. with qhap. viii. 21. 22.

Ser. 27. Doctrine of Deceitfulnefs. 51
nant. Will you ftill continue to confide in this traitor ?
You fee, it feeks to betray you into the hand of Sa
tan, by inftigating you to fulfil the lufis of thefiefh, and
qf the mind: and will you be foolifhly allured by its
treacherous embraces ? Are you determined never to
believe its deceitfulnefs, till the cafe be remedilefs,
till it hurry you down to hell with a lie in your right
hand, till it for ever deprive you of the poffibility of
falvation ? Have you duly pondered in your minds
the weight of that curfe denounced againft fuch as
you ; and are you determined to take your rifle of
it ? This is the denunciation connected with the
doctrine of our text. Curfed be the man that trufieth
in man, and that maketh fiefh his arm. Are you re-
folved to truft in this lying refuge, though you have
every reafon to believe that it Shall eventually prove
a tottering fence and a bowing wall. Is it not enough
that Satan deceives you ? Are you well pleafed to
become his factors, and to deceive yourfelves into
perdition ? Are you fo delighted with that illufion
which blinds the eye of your underftanding, and re-
prefents your own righteoufnefs as entirely Satisfacto
ry, that you will not credit trie teftimony of God,
when he declares you to be wretched and miferable,
poor, blind and naked ? Do you reckon your cobweb-
covering fo Strong, fo impenetrable, fo durable, that
you will at all hazards reject that garment of falvation,
which is held forth to you in the Goipel, that the
fhame of your nakednefs may not appear ? Whether is
it better to know your deceitfulnefs in time, or in
vain to bewail the fatal confequences of it through
eternity ?
3. We may alfo learn that the lufts ofthe mind are e-
qually dangerous, in regard to our eternal interefts,with
thofe ofthejlejh. The infpired Apoftle knew no dif
ference. The fulfilment of the defires of the mind,
he considers as an evidence of a death in trefpaffes and
fins, of a real conformity to the unbelieving world, of
an abfolute fubjection to Satan, and of one's being a
child of wrath, equally certain with the fulfilment of
the

52 General, Improvement of the Ser.. 2.7 •
the defires of the flejh *. Many, indeed, in our time,
if ..you will take their own word for it, are become
much wifer. External fobriety and moral honefty,
conftitute what they call a virtuous character. With
them, t]ie regulation of the heart, not to mention its
renovation, as it does not immediately affect fociety,
is a matter of lefs importance. But thofe who indulge
the lufts of the mind, or continue under their power,
are pronounced worthy of death by him whofe judgr
ment is according to truth ; and how much foeyer'tfie
injury done to fociety, by thofe fins in which the
body is employed as an instrument, may exceed that
arifing from thofe which pollute the foul only ; what
ever Superior aggravations attend the firft, as being
perfected not only in intention, but alfo in act; the
difference muft be far lefs, than we are ready to ap
prehend, ,to that God, .to whom matter .a,nd fpirit are
equally, qbvious, who fieth not as manfeeth, to whofe,
pyes all things are naked and opened. It is an awful
and important faying that our Lord addreffe,d to the
Pharifees .* Te are they who juftify yourfelves before
men ; but God knoweth your hearts : for that which is
highly efteemed amongjl men is abomination in the fight
qf God ,f , Let fuch then, who ,may think, that we
have been at a great deal of unneceffary trouble in
attempting to unfold the fecret workings of the hearjt,
ferioufly confider with themfelves, that this is not on
ly the Source of all the evil of the life, but the ftand-
ard by which all thofe actions, which maybe exter
nally blamejefs, fhall be tried at the bar of God. And
if this be depraved, it muft either vifibly, or at leaft
, really pervert every action. If the fountain be impure,
it muft contaminate every Stream that proceeds from
it. For who can bring a clean thing out of an unclean?
4. We may perceive the great extent of human de
ceitfulnefs. Strictly fpeaking, it is not fo properly one
luft ofthe heart, as a clufter of lufts. It is not .like a
Single Star that twinkles in its folitary fphere, but a
constellation. When the Chriftian gets a view of
this
* Eph. ii. 1.3. -j- Luke xvi. 15,

Ser. 27. Dqctrine of Deceitfulnefs. 53
this production of the heart in its extenfive connec
tions, he may well cry out with Leah on the birth of
Gad, A troop cometh. Every luft of the unrenewed
nature may be faid to contribute a part to the forma
tion of this abominable whole, and lend a feature br a
member to the completion of this mafs of deformity,
—a heart deceitful above all things. For indeed, eve
ry luft partakes of the nature of deceit. It is necef-
fary to the conftitution of every particular act of fin.
The affiftance of feveral other corruptions is nowife
neceffary to the perfecting of many particular iniqui
ties ; but no one can be conceived, perfected or
brought forth without the powerful aid of deceit.
Every man when he is tempted, is drawn away of his
own lift, whatever particular luft it be, and enticed *.
Deceitfulnefs lends its help to every luft, and gives it
the power of drawing away and enticing. ' Thence, it
lends them its very name ; as they are all denomina
ted the lufts of deceit f.
5. From this fubject, we have an inconteftible
proof of the infpiration of the holy fcriptures ; becaufe
they afford fo juft and Striking a picture of the hu
man heart. Many philofophers have attempted to
explain its operations. But when their writings are
compared with the Word of God, and both are ap
plied to the heart, their filver becomes drofs\ and their
wine is found to be mixed with water ; their fyftems
are difcovered to be mere theories, and the moft of
their theories to be inconfiftent with confcioufnefs and
experience. When we read them, we wait for light,
but behold obfcurity ; for brigbtnefs, but we walk in dark-
nefs. The weakeft Chriftian knows more of the ope
rations of the heart, than the greateft philofopher,
who hath nothing to direct him but his rational pow
ers. God in his Word, claims it as his diftinguifhing
prerogative, to fearch the heart, and to know what is
in man. He paints it in fuch lively colours, that
none but thofe who are blind can refufe the juftnefs
of the portrait. He displays its moft fecret workings, fo
* Jam. i. 14, § Eph. iv. 32.

54 General Improvement of the Ser. 27.
fo clearly and diftinctly, that though the reader hath
never formerly obferved them, even in himfelf, he is
forced to cry out ; Thou, even thou alone, 0 Lord, know
eft the hearts of the children of men. The picture, in
deed, does not Strike the eye ofthe natural man. He
either attends riot to it at all, or fecretly denies its ¦¦
likenefs. He reckons that the features are far more
harfh, the colours vaftly more coarfe, and the Shades
a great deal deeper than in the original. But what
is the reafon of this ? He is Spiritually blind. Self-
love perverts his judgment, and the deceitfulnefs of fin
hardens his confcience, fo that he can neither make a
proper eftimate, nor Submit to an impartial trial. But
this, inftead of weakening the authority of Scripture,
greatly fupports it. Thefe who fee, and thofe who are
bhnd,can never agree in judgment about objects of fenfe.
So it is here. Did thofe who are Spiritually blind allow
the juftnefs of the delineation, it would argue its
falfenefs : for it is impoffible that the heart, while un
der the dominion of deceit, can be really fenfible of it.
Did the natural man affent to all as true that the
Word of God contains, it would prove that the fcrip-
tural account were delufive, and his faith vain. But
as foon as the Spirit powerfully Shines on the word,
the eyes of tbe underftanding are enlightened, and he who
formerly denied the juftnefs of the character, finds
every portion of Scripture, which defcribes the nature
of man, faying to him as particularly as Nathan did
to David, Thou art the man. When heJooketh into the
perfect law of liberty, and continueth therein, he with the
greateft certainty knoweth what manner of man he is ;
while at the fame time he hath fo great a conviction
of his remaining ignorance, that he finds he is more
a Stranger to himfelf than he ever formerly appre
hended ; and he feels the force of that-language with'
refpect to the heart ; Who can know it ?
6. We may learn the neceffity of keeping the heart
'with all diligence *, or as it may literally be read, above
all keeping ; as it is above all things deceitful. Though
we
* Prov. iv. 23.

Ser. 27. Doctrine of Deceitfulnefs. • 55
we Should fet a watch before our mouth, or keep it
•with d~bridle, that we offend not with our tongue,
and be So attentive to our deportment, that it may
be in fome degree void of offence ; yet all is in vain,
if a conftant guard be not maintained over the de
ceitful heart. In this refpect a man's foes are they
of his own boufhold ; and how vigilant foever we be
in regard to thofe that are without, if there be an
enemy within our camp, an enemy that hath its
camp pitched in our very hearts, we are always in
the utmoft danger. Even when we may attempt to
fally forth againft our external foes, we are ready to
be betrayed, or to be attacked from behind by this
enemy within our gates. If an adverfary be weak or
inactive, it may be fome excufe for the negligence
or inactivity of thofe who oppofe him ; though it is
beft to be always on the watch. But when we have
to do with one who is powerful, ever attentive to his
intereft, and eager to feize every opportunity of ac
complishing our deftruCtion ; the utmoft vigilance is
requisite, and the leaft inattention is inexcufable. —
Such an enemy have we to deal with in our own per
fidious heart. It is ever faithful to its caufe, and
watchful over its interests ; which are the fame with
thofe of the kingdom of darknefs. Whether we be
on our guard or not, this inward foe is ftill endea
vouring to blind our eyes and alienate us wholly from
God. If you be afraid of a thief carrying off any
part of your fubftance, yoi^ will keep a watch. Our
compaffionate Redeemer calls us to confider the at
tention that men give to worldly concerns, and to im
prove it as an excitement to vigilance in thofe that
are infinitely fuperior : This know, that if the goodman
, of the houfe had known what hour the thief would come,
he would have watched, and not have fuffered his houfe
to be broken through. Here is one that is fecure within
us, and hath it always in his power to feize the moft
favourable opportunity. Shall we, neverthelefs, be
indifferent about our moft precious fubftance ? O I
•that the attention and diligence, anxiety and watch-
- fulnefs,

56 General Improvement of the Ser. 27.
fulnefs, which' are erigroffed by the petty affairs of
time, by matters' comparatively of rio corifideratiori,
were all cortibined and applied to defeat the defigiiis
of this crafty adverfary !
7. We may fee the neceffity of committing the
heart into the Lord's hand that he may keep it. if
it be fo extremely deceitful, it muft eafily elude all
our care. If no man know, finely no man can keep
his own heart. As he cannot difcoVer all its deceits,
he can as little provide againft theiri all. We ought,
therefore, to know our abfolute inability for this
work. Indeed, it we do but apprehend that it is in
Our own power, we afford one ofthe mOft ftriking evi
dences of deceit. For, as we have feen, that the man
is pronounced accurfed who trufteth in man; the doc
trine of our text is the reafon affigned for this decla
ration. " Why then," may it be faid, " are we
" required to keep the heart with all diligence, if the
" work exceed bUr ability ? Can we fuppoSe that the
" merciful God would Sport with the weaknefs of his
" creatures ?" This be far from thee, O Lord. But
doth he not often require duties from us which he
elfewhere claims as his own work? Doth he not fay;
Make you a new heart, and a new fpirit* : whilft, iri
another paffage, he Shows, that the work properly be
longs tb himfelf? A new heart will I give you, and
a new fpirit will I put within you \. Nor is there any
inconsistency here. He requires the work of lis, tb
declare that he hath not loft his right to command,
though we -have loft our power to obey ; to excite
us to ear neft endeavours ; by means of thefe to bring
us to a difcovery of oUr abfolute inability ; and to il
lustrate tb us the neceffity of renovation of heart,
Of comriiitting it to himfelf, arid of believing that he
will keep that which is committed unto him until that
day. Befides, it is generally while Sinners are in the
ufe of means, that he draws them with loving kiM-
n'efs. II. This fubject affords1 ground of trial, whether the
* Ezek. xviii. 3r. f Ezek. xxxvi. 26.

Ser. 27. Doctrine of Deceitfulnefs. 5?
the power of this inward deceitfulnefs be broken, or
whether it remain in all its native force. If it be
broken, 1. Tou have obtained a difcovery of it. Wherever
the power of this deceitfulnefs is unknown, it is im-
poffible that it can be deftroyed. You, who arfe
puffed up with apprehenfions of the purity and inte
grity of your hearts, who cannot allow yourfelves to
believe that there is any deceit in them, at leaft with
refpect to God ; may be affured that this principle re
mains with undiminifhed power. You fee not the
evil that is in your hearts ; becaufe the darknefs com
prehended it not, and the true light hath never fhined
into them. Nor is it enough that you know, in ge
neral, that your hearts are deceitful. This know
ledge muft have feveral qualities and effects, to be
afterwards more fully defcribed. Only, the want of
it is an undoubted proof of the reign of deceit.
2. You will be concerned to know more of this
corruption^ Thofe who have no defire of acquaint
ance with their own deceitfulnefs, or who apprehend
they have feen enough of it already, afford certain
evidence that they have never yet feen it in a Super
natural way. Then only do you know aright, when
you follow on to know the Lord, in thofe difcoveries
which, by his Spirit, he makes of your inward de
formity and vilenefs. It will be your defire, corre
fpondent with God's method of dealing with his peo
ple, to fee yet greater abominations.
3. You will have a deep and abiding fenfe of the
wickednefs of this deceit. You will not merely grant
your heart to be deceitful, but on this account view
it as corrupt and abominable, as defperately wicked.
Becaufe your heart is dividedi you will acknowledge
that therefore you are juftly found faulty before God ;
and that he may for this reafon break down your altars,
andfpoil yoUr images * ; with the greateft juftice, re
ject all your fetvices, becaufe they proceed from a
double heart.
Vol. II. H 4. Yotf
* Hof. x. 2.

g 8 General Improvement of the Ser. 27.
4. You will have an affecting fenfe, and an habi
tual impreffion on your Spirits, of God as the fearcher
of hearts. It is the great aggravation of deceitful
nefs, that it denies this glorious prerogative of God.
Its language is, The Lord doth not fie, the Moft High
taketh no knowledge. It oppofes itfelf to him in this
very character, as if it could elude the fearch ofOm-
nifcience. This is implied in the connection between
the words of our text and thofe of the following
verfe": The heart is deceitful above all things. -I the Lord
fearch the heart, and try the reins. ' A due fenfe of this
deceitfulnefs of the heart, and of the infinite know
ledge of God in fearching it, always go together. He,
who is ignorant of the one, cannot truly believe the
other. If we think lightly of that glorious difplay
which God makes of himfelf in fearching the heart,
it is becaufe we have no juft apprehenfion of the na
ture of its deceit, as unfearchable to any being but
God. 5. You will be belt pleafed with thofe Subjects and
difcourfes which tend to difcover moft' of this deceit.
Thofe who are averfe from this kind of entertain
ment, have great reafon to fear that they are Stran
gers to themfelves ; for when there is nothing in a
man's heart but the natural principle of corruption,
he is extremely reluctant to every thing that tends to-
difcover him to himfelf.
6. It will be a conftant grief to you, that your
heart is fo full of deceit. This inward depravity will
occafion many more bitter reflections than all the de
ceit of others around you, and all its fatal confe-
quences with refpect to yourfelves, as affecting your
character or intereft. You will be ftill complaining
that you dwell in Mefech, that you fojourn fo long in the
tents of Kedar. Though you daily experience the
operations of deceit within you, they will be habitu
ally disapproved and counteracted. You can Sincerely
adopt the language of Paul in this refpect : That which
I do, I allow not*. There is this important difference between
* Rom. vii. 15.

Ser. 27. Doctrine of Deceitfulnefs. 5P
between a believer, amidft all the prevalence of this
corruption, and an hypocrite. The latter, notwith-
ftanding all that he hears, reads, or obferves of the
deceitfulnefs of the heart of man, ftill pleads the
Sincerity of his own, and the purity of his intentions ;
folemnly difavowing any inward hypocrify. But the
believer not only readily acknowledges his deceitful
nefs, but conflantly laments its great prevalence.
7. You will be daily putting your evil and deceit
ful heart into the Lord's hand, and praying for uni
verfal Sincerity. The language ofthe Pfalmift will be
yours ; Create in me a clean heart, 0 God ; and re
new a right fpirit within me. — Cleanfe thou me from
fecret faults !
8. You will be apt to think your own heart worfe
than any other. He, who is ignorant of himfelf, boafts
ofthe goodnefs of his heart. The Chriftian perceives
fo rnuch evil and deceitfulnefs in his, that he is
ready to apprehend there is not fuch another in the
whole world, that no child of God, at leaft, hath fo
much inward iniquity ; and to conclude that were it
difcovered to others, they would Shudder at the fight,
and that he would be a terror to himfelf and all around
him. He cordially joins with the Apoftle in confeffing
that he is lefs than the leaft qf all faints, nay, with re
fpect to inward depravity, tbe chief of finners.
9, You will in fome degree have a Jingle eye to the
glory of God. The eye of the faint is never, in this
ftate, perfectly Single, becaufe of fin that dweiieth in
him. There are many inherent imperfections, many
things, that interrupt the fteady view of this fupreme
end, many lufts that blind the mental eye and obfcure
the illuftrious object. But ftill his habitual inclina
tion is to glorify God, and his conflant aim is to ferve
him infimplicity and godly fincerity. And when this
is the cafe, notwithftanding the remaining principle
of deceit, it is a certain evidence that its dominion is
destroyed. 10. YoUr conduct will in fome degree be uniform
and correfpondent with your habitual aim. If your eye

£<ji General Improvement qf the Ser., $7.
eye be Single, your -whole body will be full af light ;
the general tenor of your converfatiop will bear a,
relation to the end in view. You will endeavour to
do aU to the glory of God; for the eye is never firigle,
unlefs it influence the practice. If your heart be <h>
livered from the power of deceitfulnefs, your habita-,
tion cannot be in the midft of deceit.
11. You will be habitually jealous of yourfelves,
He who knows his own deceit rnqft be conflantly
fufpicious of himfelf, and" afraid of the motions of fin
within him. Each of the genuine difciples of Chrift,
fenfible of his own corruption, anxioufly propofed
the queftion ; Lord is it I? The only falfe difciple.
was the laft to do fo.
12. You will endeavour the conftant mortification
pf this inward enemy, by tracing and oppofing it in
aU its, fecret machinations. While the flefih luflefb
againfl the Spirit, the Spirit will alfo luft againft tbe
flejh, by vehement defires and unwearied Struggles for
Complete victory.
III. Qtjr fubject alfo affords ground of exhortation,
both to thofe who have reafon to conclude that the
dominion of deceit is deftrpyed. in their hearts, and to
others who cannot juftly form the fame judgment.
You, who ate already delivered from thq reigning
pqwer of this corruption, will Suffer me to ft ir up your
pure minds by way of remembrance.
Strive to attain farther acquaintance with your
own deceitfulnefs. You have learned as much of it
already, as to make you afraid of yourfelves. But
after all, it is but a little of it that you have yet feen.
You muft remember, that there is a depth of deceit in
your hearts, which is unfathomable. But. though
this be the cafe, you may yet make far greater dif
coveries than you have hitherto made. God alone
knows you perfectly. But you may yet know your
felves, by the light of his Word and Spirit, far more ex-
tenfively than you prefently do. You muft not ap
prehend that, in this important branch of knowledge,
you have yet attained, or are already perfect, but Still
Prel

Ser. 27, Doctrine qf Deceitfulnefs. 61
prefs farward. 1% is Strange, indeed, that the heart
of man, in depravity, Should as it were vie with God
in perfection. .He is unfearchable in goodnefs and
truth ; and it is unfearchable to any but himfelf in
wickednefs and deceit. Man, in his diffimilitude to
God and alienation from him, bears a greater refem-
blance to God, as to this perfection of his nature,
than he can ever do in moral conformity to him in
the prefent ftate. All the holinefs, we can here at
tain, is but a very ftnall portion ; whereas our Spi
ritual deformity paffes all created comprehenfion.
Let not this prove a difcourageraent ; but on the
contrary, excite you to Study a more accurate investi
gation of the myftery of iniquity within yourfelves :
for the more you are acquainted with this, the great.-
er luftre will it reflect on the incomprehensible love
and condefceqfion of God our Saviour, in ever look
ing with compaffion on fuch exquifite mifery, and
providing deliverance from fuch unfpeakable wicked
nefs. Improve all the difcoveries you make of your own
deceitfulnefs* by bewailing it at the throne of grace.
Can you enjoy undisturbed fepofe, when fo powerful
an enemy lodges within you ? And can you be but
burdened, when fuch a load of iniquity depreffes you,
and prevents your progrefs in holinefs ? Can you be
carelefs and inactive, while there is a traitor in your
heart, ftill feeking to degrade the Lord of glory, and
to ufurp his throne ? May you not juftly fay ; Shall
I not hate, all thofe, 0 Lord, that bear thee hatred ?
' And can. I be hit grieved with thofe that rife up againft
thee? S^tud? the qpnftant mortification of this luft. If ye
live often tkefiejh, ye Jhafl die ; but tf ye through the
Spirit do mortify the deeds qf tbe body, yejhall live *.
The mortification of l fin is a duty indifpenfably re
quired of all- But you are not to engage in this
work iri youjf own Strength. If you confide in your
natural pewersj or in your own resolutions to watch
your thoughts, and to fupprefs your deceit ; your en
deavours
* Rom, viii. 13.

62 General Improvement of the Ser. 27;
deavours will be of no avail for fubduing this enemy.
Nay, they will only reinforce it ; for this very confidence
is deceit, and therefore directly tends to Strengthen and
fupport the principle. The holy Spirit is the efficient
caufe or author of mortification. You muft mortify
the -deeds ofthe body, that is, every corruption, through
the Spirit. Are you then to ufe no means for attain
ing this important end ? Are you to be entirely carelefs
and indolent ? Far from it. You muft give all dili
gence, — -ftrive to enter in, — work out your falvation with
fear and trembling, — crucify the flefh with its affections
and lufts. For .we have no warrant to expect the Divine
operation, but in the confcientious ufe of all inftituted
means. This is your duty ; but the work is properly
that of the Spirit : for he worketh all our works in us ;
he fulfils in us all the good pleafure of his goodnefs ; he
•worketh in us both to will and to do. It is only through
the Spirit that you can mortify this, or any other luft;
becaufe he alone can favingly difcover it. Hefearcbl
eth the deep things qf God, and convinceth the world
of fin. - He alone difplays the Mediatory fulnefs ;of
Chrift, which is the fource of our ability for this
work ; and brings the Chriftian to receive out of this
fulnefs,, in the exercife of faith. — It is he who ftabli/b-
eth us in Chrift, anoints us, feals us, and gives us his
earneft in our hearts. — He alfo enables us to derive
virtue from the death of Chrift for crucifying fin; for
by one Spirit we are all baptized into his death. — He is
the immediate caufe of fanctification in our hearts;
for we are ftrengthened. with all might by the Spirit, in
the inner man. — -In a word, he is our Interceffor in
prayer ; for he helpeth our infirmities, as we know not
what to pray for as we ought ; and maketh interieffion
for us with groanings which cannot pe uttered.
From the consideration of the Spirit's agency, in
ftead of being inactive, let us be excited to the great
er diligence in a daily improvement of the crofs of
Chrift, that we may be crucified with him, that the bo-
>dy qffin may be deftroyed, that henceforth we may not
¦¦''-> " fertw

Ser. 27, Doctrine of Deceitfulnefs. 63
ferve fin ; fince we are admitted to the great honour
of being fellow-workers with God, andforafmuch as we
know that our labour fhall not be in vain in the Lord.
Therefore, my brethren, conflantly and ftedfaftly be
lieve his gracious promiSe with refpect to the de
struction of fin : for it is written, He will fub due our
iniquities. Particularly, in order to the mortification
of your deceitfulnefs, improve the fulnefs of Chrift
for increasing Sincerity of heart : for, you know, we
are enabled by the Spirit to fubdue any particular
iniquity, by deriving ample fupplies for Strengthening '
that very grace, which is in its nature directly con
trary. As Sincerity is the reverfe of deceitfulnefs, let
it be your conftant prayer, Let integrity and uprightnefs
preferve me. — You ought alfo to remember, that while
you endeavour the mortification of one fin, you muft
feek that of every other. If you try to fubdue one,
and Spare, or be negligent with refpect to others ; al
though you in vain attempt to mock God, you cer
tainly deceive yourfelves* What avails it for the be-
fieged to keep a Strict watch at one gate, if they leave
every other open to the enemy ? Though fin were in
fome meafure diflodged from one Strong hold in your
hearts ; unlefs the fpiritual warfare be univerfal, it
will foon poffefs itfelf of another, and thence affault
you with equal vigour and violence.
You, who are yet practical Strangers to your inward
deceit, may find great difficulty in believing this doc
trine, as it hath been explained. But your want of
acquaintance with yourfelves is the very reafon, that
you axe. flow of heart to believe. Try to difcover this
principle by its effects. Thus, the nature of caufes
is generally belt known. When a fountain cannot
be difcerned by fearching the hill where it is faid to
Spring up ; the only proper courfe is to trace it by
the Streams that flow from it. Inward deceit is to
every natural man afpringjhut up, a fountain fealed.
Were not this the cafe, it would be improperly named.
Are you not chargeable with many deceitful words
and actions? and whence can thefe originate but
from

64 General Improvement ofthe Ser .27.
from a deceitful principle ? For it is from within, out qf
the heart qf man, that evil thoughts proceed *. They
are firft evil thoughts. As foon as they get vent, they
become evil words or actions. Every act of fin muft
firft be in embryo, in tbe fertile womb of the corrupt
heart. Nay, it there receives a perfection of parts.
Before it break forth into light, it may be faid to be,
perfectly formed, by obtaining the confent of the
will. It is only like a body palling from one ftate in
to another. For though we commonly diftinguifh
between thoughts and actions, yet they are not effen-
tially different. Every thought is a real action ofthe
mind ; and if it receive the confent of the will, it is
perfected according to its nature. The evil thought
is the foul of every evil action. The outward act is
only the body which it animates, or the garment in
which it is inclofed. The thought is of itfelf a real
fubject, independent of and previous to the outward
act which expreffes its nature. Therefore, exiftence
and action are attributed to evil thoughts, before they
appear in the life; out of the heart of man proceed evil
thoughts, -*-*and thefe are, indeed, the things that defile
a man. This method of judging of the caufe by its effects,
Will often be found the fafeft courfe in investigating
any particular luft of the mind. That of deceitful
nefs throws fuch a veil over all other lufts, that it is
very difficult to difcern them in the receffes of the heart.
To give an example ; many of you will perhaps purge
yourfelves of malice and revenge with refpect to others.
You wifh them no ill. You have no refentment of
the injuries received from them. But try your hearts
in another form. What effects does the inward prin
ciple produce? Do you fpeak evil of them to others?
or, do you endeavour to fhow, by your condefcending
behaviour to themfelves, that you have no ; prejudice
lurking in your hearts ? Do you embrace every op
portunity of doing them the greateft good, even though
you reckon them your enemies ? Do you heap coals of
* Mark vii. 21.

Ser. 27. Doctrine of Deceitfulnefs. 65
of fire on their heads ? If you do not, be affured, that
whatever you may apprehend, the old leaven is not
purged out.
But this method is fuggefted only as a mean. It
ought to be your great concern to implore the blef-
fing of God, on the ufe of this, and of other means
for difcovering the principle of deceit. Efpecial
ly fearch tbe fcriptures. In this glafs only can you
difcern what manner of perfons you are. By earneft
and continued prayer, fupplicate this difcovery from
God. As he alone knoweth the hearts of the children
qf men, he alone can effectually communicate this
knowlege, Pray for the new heart ; and while you
afk this in prayer, believe that ye receive it, and ye fhall
have it. In vain do you attempt the mortification of
deceitfulnefs, if deftituteof faith ; for without faith it is
impqffible to pleafe God. Without faith you cannot
enter into the fulnefs of Chrift, and thence derive.
Strength for the duty. Without faith you cannot
experience the agency of the Holy Spirit ; for the
firft difcernible fruit of his : faving operation on the
heart, is faith in the promife. And this is the pro
mife ; A new heart will I give you, and a new fpirit
will I put within you. Credit the teftimony of God ;
and according to your faith it fhall be unto you.
In fine, commit the keeping of your hearts to God.
Let this be your encouragement, that whereas you
cannot yourfelves keep them, he is graeioufly teftify-
ing to you ; The Lord is thy keeper, the Lord is thy
Jhade on thy right hand. — The Lord fhall preferve thee
from a$ evil ; he fhall preferve thy foul. The Lord,
fhall preferve thy going out and coming in, from this time
and even for evermore. If you commit your fouls to
him in well-doing, you will have the moft abundant
reafon to fay ; I know whom I have believed, and am
perfuaded, that he will keep that which I have committed
unto him until that day.

Vol. II. I SER-

SERMON XXVIII,
On the MADNESS of the HEAWT

Eccl. ix. 3.
f—Madnefs is in their heart while they live.
NO greater affront can be offered to any man,
than to call his wifdom in queftion. He may
fuffer you With impunity, or without refentment, to
doubt of his ftrength, goodnefs, or integrity; but the
character of a fool, even the greateft fool among men,
unlefs he be in a ftate of abfolute idiotifm, cannot
Submit to. For vain men would be wife, though man be
born a wild afs colt *. This felf-conceit is one ofthe
bitter dregs of the fall, by which man loft his true
wifdom, in feeking.to be wifer than was fit for him,
and ignorantly coveting that wifdom, the attainment
of which really made him a fool. Ever fince he hath
difcovered his folly in thinking himfelf wife. He
did riot apprehend that he was wife enough, when he
knew all that God thought proper for him to know:
and as the fruit of this, he now reckons himfelf fuffi-
ciently wife for the management of his conduct, not
only for time, but for eternity ; whilft he knows no
thing as he ought to know.
Solomon was the, moft aftonifhing inftance _o£
wifdom, merely human, that ever appeared in the
world ; an inftance, to which, we are affured, there
never
* Job xi. 12.

Ser. 28. On the Madnefi, &c. 67
never fwas, nor will be a parallel. His capacious
inind comprehended all the circle of the fciences ;
any one of which, in order to a thorough acquaint
ance with it, requires all the capacity and diligence
of any individual, however diftinguifhed his powers.
His political wifdom, difplayed in the management
of his kingdom, made him the wonder of all the na
tions that had heard of Ifrael, and made Ifrael fa
mous where the name had been formerly unknown.
Thefe uncommon powers, although not in themfelves
faving, cannot properly be viewed as merely natural.
They were Something fuperadded to nature, and be-
ftowed as an evidence of the juftnefs of that appel
lation given him ; The beloved of the Lord. As they
were immediately defigned for the good of God's
peculiar people, they were undoubtedly conferred,
that he might be an illuftrious type of that greater
than Solomon, in his wifdom, as well as in the peace and
profperity of his reign. As, of all mere men who ever
lived, he was the moft diftinguifhed for wifdom, he
treats, moft copioufly of its reverfe ; and moft parti
cularly unfolds, and feverely reproves the natural or
acquired folly and madnefs of the heart. His fupe
rior- wifdom, which exalted him fo far above the
common level, enabled him, as from a greater eleva
tion, to take a more full, juft, and ftriking view of
the infatuation and infanity ofthe moft of mankind
around him. We cannot for a moment fuppofe, that
in his eftimate of human nature, which, to many de
licate and refined fpirits, may feem rather harfh and
uncandid, he was actuated by motives of envy, for he
had none to rival him ; or of malice, for he cheer
fully communicated his knowledge to others ; or of
contempt for thofe to whom he felt himfelf fo far fu
perior, for he includes himfelf; or of difappointment
in the common fenfe of the word, for he had all that
heart could wifh. He was difapppinted indeed, but
not with refpect to the means, but only the enjoy
ment ; not by the; want or failure of thofe objects
which are fuppofed tb confer happinefs, but by the
want

68 On the Madnefs Ser. 28.
want of that happinefs which they are vainly fup
pofed to confer : for in the end, he found the fum
total of all thefe enjoyments to be vanity of vanities
and vexation of fpirit. Nay, it was impoffible that he
could be influenced by improper motives, or form a
falfe judgment ; for his eftimate is handed down to
us, not merely as that of the wifeft of men, but of
the only wife God. His extraordinary wifdom was not
only Sanctified by grace for his own reformation, but
with refpect to the judgment which he formed, re
gulated by the unerring Spirit, for the ufe of the
Church in that and every fucceeding age.
Nor did he write, like the Prophets, merely in
confequence of a fupernatural impreffion on his
mind ; for what is here tranfmitted to us, with the
Stamp of infpiration, was the refult of his own obser
vation, and was fealed to him in the moft convincing
manner by dear-bought experience. As this miracle
of wifdom was of another temper than to affume any
thing as true, without the fulleft conviction ; as un
der the infallible guidance of the Spirit, he could
not adopt any ill-grounded opinion ; his conclusions
on this fubject were derived not only from an accu
rate obfervation of others, but from an experimental
knowledge ofthe operations of his own heart. While
in his refearches it was his great aim to know wifdom
and folly, while he profecuted this with the greateft
ardour ; he found that the neceffary and practical in
ference from all, whether his vehement defire of fuch
wifdom, ox his difcoveries in this line, was, that in
a comparative point of view it was nothing but folly.
His inquiries after wifdom and happinefs were even
tually bleffed, for difcovering to him more of his own
foolifhnefs and vanity. But as he furpaffed all men
in Speculative wifdom, it was neceffary that its limited
and imperfect nature fhould be manifefted ; and how
brilliant foever its luftre in his mind, that it Should
appear wholly infufficient to direct his conduct. Ac
cordingly, though the administration of his kingdom
.was matter of aftonifhment to all ; as to his private life,

Ser. 28. of the Heart. 69
life, there never was a more ftriking inftance of
weaknefs, folly, and apoftafy in a child of God. —
In all the facred hiftory we do not read of a faint
who made fo ungrateful a return to God ; nor even
of one who continued fo long in a courfe of back
sliding. God, in his infinite wifdom, favv meet to
permit this, not only for the humiliation of Solomon,
and for the inftruction of the Church in his time;
but that he might be qualified from his own bitter
experience, for tranfmitting to the Church in every
age, a teftimony of the unfatisfactory nature of all
worldly enjoyments, and of the vanity and folly
even of natural wifdom, when a man is left to it as
his guide. God hath often, indeed, for the benefit
of others, permitted thofe who were moft diftin
guifhed by their abilities, to make the woril ufe of
them. Here we find that the wifeft of men was, in
the practical folly of his conduct, fet up as a beacon
to all others ; warning them of theinfufficiency ofthe
greateft natural talents, or moft extraordinary gifts,
cultivated by the moft liberal education, and aided by
accurate reflection and the higheft acquirements, for
procuring prefent happinefs to the poffeffor, or direct
ing him in the way to that which is eternal ; — and
proclaiming the neceffity of an illumination entirely
different in its nature, and certain in its efficacy,
though by the wifdom of this world accounted fool-
ifhnefs, even the light of that good Spirit, who alone
can lead to the land of uprightnefs.
The great defign of Solomon, in this book, was
to make a folemn and public recantation of his er
rors, and confeffion of his folly, as a perpetual tefti
mony of the Sincerity of his repentance. Here he is
infpired by the Spirit, to act the part of a preacher to
all'from his Own experience, to declare the vanity of
worldly gratifications, and the univerfal folly of the
natural heart, as exemplified in his own conduct,
which was fo glaringly inconfiftent with his fuperior
attainments. From the beginning of the chapter in
which

70 On the Madnefs Ser. 28.
which our text lies, he inculcates this truth, " That
" one event happens to all, whether good or bad ; and
" that we cannot judge of the love or hatred of God
" towards men by the ordinary courfe of his Provi-
" dence." In verfe third, he declares it to be an evil,
that there is one. event to all. He means that it is a na
tural evil, a trial, or difficulty, which it is often hard to
bear, or to refolve. For evil is neither in this book, nor
elfewhere in fcripture, always to be underftood in a.
moral, but often in a phyfical fenfe, as denoting a trial
or affliction of any kind. But if any fhould object,
that it feems inconfiftent with the doctrine of Provi
dence, that there Shbuld be one event both to the righte
ous and the wicked, and thence no poffibility of dif-
tinguifhing them by the ordinary courfe of Divine
difpenfations ; we have a declaration Subjoined which
contains an anfwer to that objection : — Tea, alfo the
heart of the fons qf men is full of evil, and madnefs
is in their heart while they live. Whatever dark lines
and myfterious depths there are in the volumes of
Providence, whatever natural evil appears in its dif
penfations, and how promifcuous foever this evil, no
one hath a right to complain, as if God were unjuft
in his conduct ; becaufe there is an evil of a moral
kind to be found with us, which may juftly be viewed
as the procuring caufe of all the natural evil that
befals us. Are the paths of Providence to our appre
hension obfcured and perplexed with difficulties, ap
parently irreconcileable ? Let us remember that the
heart of man is full of the evil of fin, full of folly
and madnefs ; and that all he meets with is unfpeak-
ably lefs than he deferves. Is it faid, that though this
be a fatisfying reafon why afflictions are meafured
out to the wicked, yet it is infufficient to account for
the promifcuous nature of Divine difpenfations, in
confequence of which even the righteous are included
in the fame calamities : that although thefe characters
of evil and madnefs, extend to the greateft part of man
kind, there are ftill fome to whom they do riot ap
ply ? But the reafon affigned by the Preacher lofes
nothing

Ser. 28. ofthe Heart. 71
nothing of its validity ; not only becaufe the fame
evil and madnefs naturally infect the hearts of all men,
but becaufe much of both remains in the greateft
faints, as long as they continue in this ftate. Though
delivered from the reigning power of moral evil,
yet they are by no means completely fanctified.
Though partakers of fpiritual wifdom, ftill much of
their former folly cleaves to them. Let Solomon be
an example. For even after the Lord had declared
his love to him, he gave his heart to madnefs andfol-
ly.^—His wives took away his heart. And thefe af
flictions are Sent, as fatherly chaftifements, for in
creasing their wifdom, and removing their remaining
folly. Or, perhaps, thefe words are added, as expref-
fing the effect of the promifcuous difpenfation of good
and evil in this life. For it is unqueftionable, that
foolifh men take occafion, from Divine long-fuffering,
to harden themfelves in fin, and to give loofe reins
to their lufts. Thence, the Preacher had obferved
a little before ; Becaufe fentence againfl an evil work
is not executed fpeedily, therefore the heart of the fons
of men is fully fit in them to do evil*.
The infpired writer tacitly reproves this madnefs as
moft inexcufable, becaufe it is fo fhortlived. There
might be fome excufe for this Strange conduct, could
it be continued for ever. But, at the utmoft, its du
ration is only commenfurate with that of uncertain
life. And it muft infallibly terminate here ; it neither
meets with a reward, nor can it prove a portion, as we
are taught in the two following verfes ; for they go
to the dead, and here is the endof all their folly. We
know not if thefe words laft mentioned may contain
another argument in vindication of the promifcuous
distribution of good and evil in this ftate; as remind
ing us of its fhort duration, and insinuating that the
prefent life is not meant by God as properly a ftate
of retribution, wherein rewards and punifhments are
to be equally difpenfed. By viewing thefe words,
And after that they go to the dead, as connected with the
* Ch. viii. 11.

yz On the Madnefs Ser. 28.
the firft claufe of the verfe, we have an appeal or re
ference to the eternal world, ,as~ affording the only
certain evidence of love or hatred, and a proper
diftinction of events, according to the different ftates
of men. *" Though the declaration in our text applies
to all in fome degree ; yet it is true in a full arid
proper fenfe of thofe only who live merely for the
fake of life, who live to themfelves, who are entirely
negligent ofthe end of life, and of that awful eternity
that Succeeds it, and who, as continuing in their pre
fent courfe, fhall never be recovered from their mad
nefs, till bound by the cords and forrowj of death.
All that we defign, in further opening thefe.words,
is to illuftrate the truth and juftnefs ofthe declaration
contained in them, by tracing the relemblance be
tween a perfon literally mad, and one under the do
minion of fin.
1. One in this difmal fituation is deprived of the
exercife of reafon. This is that faculty by which we
diftinguifh, compare and judge of objects that are
within our reach, and draw conclufions from certain
premifes. This is that noble gift that peculiarly
diftinguifhes man from the lower creation. ; How
aftonifhing foever the inftinctive powers , of fome of
the inferior creatures, ftill there is this great barrier
between them and us, that they are' destitute' of rea
fon. This is an emanation from that underftanding
which is infinite. The inferior ereatures differ from
man, not only in the degree, but in the very nature
of their powers. We obferve a gradation in the fcale
of being, from mere inactive matter to vegetation ;
from vegetation to animation or life ; from mere life,
through the different degrees of what is called inftinct',
to real intelligence. Man differs from other creatpd
intelligences only in the degree of his intellectual
powers. As knowledge formed a principal feature
ofthe image of God, impreffed on the foul of man
in his creation ; perhaps, we may fay, that the. human
mind differs from the Divine, with refpect to under
ftanding, not in the nature of the faculty, but in its
origin,

Ser. 28. ofthe Heart. 73
origin, extent and manner of operation. God is
felf-exiftent and independent in his underftanding.
But man derives his powers from God, and depends
on him for the continued exertion and enlargement of
them. The divine underftanding is infinite. That
of man in his heft eftate is greatly limited. God
comprehends all things by one intuitive glance. The
greateft part of truths are known to man, at leaft in
his prefent ftate, only by a procefs of reafoning, or by
teftimony. Thdfe truths that are called felf-evident,
the knowledge of which bears fome refemblance to
intuition, are comparatively very few.
Man, could we fuppofe him deftitute of reafon,
would be foolifh and ungovernable like the beafis of
the field. Nay, he would- only be a beaft, diftinguifh
ed from others by his erect form and more beautiful
appearance. He, therefore, who though not deftitute
ofthe faculty, is yet deprived ofthe exercife of rea
fon, is faid to be mad. This miferable fituation, at
leaft, always implies tbe want of the prefent exercife
of this power. Every natural man, though poffeffed
of this faculty, is incapable of the proper exercife
of it. He is deftitute of right reafon. Therefore,
it may juftly be faid, that madnefs is in his heart.
The world would, indeed, be in a fituation far more
deplorable than the prefent, were every finner literal
ly infane. But alas ! there is a fpiritual madnefs
which, as appears from many undeniable proofs, is
confiftent with the ordinary exercife of reafon in its
corrupt ftate : nay, this very corruption of reafon
is in the eftimation of God a fpiritual madnefs. Right
reafon can only be attributed to him who thinks juft
ly of God, and of himfelf; and who improves this
faculty to that noble end for which it was given. But
neither of thefe can be faid of any man under the
power of fin. He is miferahly ignorant ofthe nature
and perfections of God : for he thinks that he is alto
gether fuch an one as himfelf, and that he will virtual
ly approve his iniquity. He forms the moft unjuff opi
nions of himfelf ; for they uniformly contradict the
Vol. II. K genuine

74 On the Madnefs Ser. 28.
genuine lines of his character as delineated in the
Word of God. Inftead of improving his reafon for
the Divine glory, and in fubferviency to his own true
happinefs ; he points it directly againft this great end
of his being : and when folely under the guidance of
this depraved power, flrenuoufly endeavours to dis
honour God, and to deftroy himfelf. Nor is this pe
culiar to fome men diftinguifhed for wickednefs. It
is the natural fituation of all as fallen. This their
way is their folly : and this mournful difeafe runs of
blood ; for their pofierity approve their fayings *.
Every man under the dominion of fin lives like a
beaft ; for it is declared that man is like the beafis that
perifh. And not only does he live, but he dies like
them ; for it is added ; LikeJheep they are laid in the
grave \. So deep a fenfe had Agur of the remaining
folly and madnefs of his heart, that the communica
tion of heavenly wifdom would feem to have no other
effect, as to his own experience, than to difcover to
him his natural beaftlinefs. Surely, I am more brutijh
than any man, and have not the underfianding of a man.
I neither learned wifdom, nor have the knowledge of
the Holy J. In this language, which to the carnal
mind muft appear extremely unhandfome, fpeaks the
royal Preacher ; I faid in my heart concerning the eflate
of the fons of men, that God might manifefi them, and
that they might fee that they themfelves are beafis §.
One deprived ofthe exercife of reafon is incapable
of reflection as to the paft, of looking forward to the
future, and of improving the prefent. All thefe evi
dences of infanity appear in every finner. He is in
capable of reflection. He cannot look back to his
natural ftate. A cloud of darknefs covers it from his
eye. He cannot look to the rock whence he was hewn,
or to the hole qf the pit whence he was digged. He is
unable to review his paft conduct. Even when he
tries at any time to look into the glafs of the Word,
he goeth his way, and ftraightway forgetteth what
manner
* Pfal. xlix. 13. f Pfal. xlix. 12. 14. % Prov. xxx. 2, 3.
§ Eccl. iii. 18.

Ser. 28. of the Heart. 75
manner of man he was. He cannot take a retrospec
tive view of the Divine conduct towards him. To
every finner the Lord may fay, as to that heathen
prince, Though I have girded thee : thou haft not known
me*. Then only are men faid to remember, when
they turn unto the Lord f . For not only do thofe na
tions that forget God, and worfhip the work of their
own hands, difcover that they have not known nor
underftood ; that God hath fibut their eyes, that they
cannot fee, and their hearts, that they cannot under
fiand \, that they are altogether brutifh and foolifh,
becaufe the flock is a doctrine of vanities § : but all
men without exception, who are turned away from
the Lord, are deftitute of true recollection ; and then
alone is it reftored, when they turn unto him. He can
as little look forward to the future. Though his po
verty comes upon him, like an armed man, he can make
no provision againft it. He flatters himfelf, indeed,
with the certain profpect of abundance of time to come,
but he is far from laying up a good foundation. Nor
can the fpiritual maniac, any more than the natural
one, improve the prefent moment. A total liftlefs-
nefs hath feized his powers. This fpecies of infanity
is called infatuation. He is in a ftate of grofs flupi-
dity. He is not merely ignorant, but incapable of
instruction, with refpect to all that can be effected
by ordinary means. This is partly owing to the fbt-
tifhnefs of his mind, and partly to the obduracy of
his heart. Men continue ignorant of God, though
they enjoy a religious education, the difpenfation of
ordinances, the example ofthe faints, the reproofs of
confcience, the Strivings of the Spirit, and are often'
firiitten by the rod. Still it may be faid of them ;
They know not. But this is not all. They refufe in-
ftruCtion ; — neither will they underfiand. They walk
on in darknefs. Like thofe deprived of reafon, they
prefer a dungeon to the light of day ; they love dark
nefs rather than light. When this continues to be the
cafe with the bulk of mankind, and is that of all by
nature,
¦* Ifa. xiv. 5. | Pfal. xxii. 37. % Ifa. xliv. 18. § Jer. x. 8.

jS On the Madnefs Ser. 28.
nature, we need not wonder that it is added ; All the
foundations of the earth are out of courfe *.
s 2. An infane perfon is entirely under the influence of
his paffions. When " reafon ceafes to govern the helm,
" paffion invariably fills the fails." He, who is depri^
ved of reafon, is toffed to and fro by his paffions, raging
like fo many contending winds and tides, and carried
whitherfoever they pleafe. This is truly the cafe
with the unrenewed. In the ftate of innocence, the
affections were entirely fubjected to reafon ; but this
bleffed order hath been directly inverted by fin. Ever
fince man loft the. image of God, the paffions have
held the reins of the foul, and led reafon captive.
It is fo much enfeebled, that it cannot maintain its
own dignity, or refift their influence. Some one paf
fion or other ftill hurries away the finner. No fooner
is the demand of one fatisfied, than another fteps in
with its importunity. Thefe infatiable lufts, which
lead the foul captive, are like the two daughters of the
horfeleecb ; like thofe four things that fay not, It is enough;
the grave, the barren womb, the earth not filled with
water, and the fire not fatisfied with devouring f . The
lufi of the flefh demands its peculiar gratifications.
The fcripture compares a finner, hurried away by this,
to a horfe neighing with impetuous defire. Often does
unbridled anger diforder reafon. What is rage but
a temporary madnefs ? Under its influence one can
not think, or fpeak, or act like a reafonable creature.
His powers are all perplexed, and confounded in
their exercife. Does not drunkennefs convert fome
into idiots, and others into madmen ? Inftead of
placing man on a level with a beaft, as is generally
faid of this vice, it makes him worfe than any of the
lower creation ; for it rarely happens that a beaft
eats or drinks more than is fufficient to fatisfy the
cravings of nature. A man, under the power of any
luft, is not himfelf. He has nothing of the man to.
diftinguifh him, unlefs it be fome feeble and fluctuat
ing fenfe of the repugnance of bis conduct to reafon
Therefore'
* Pill. Ixxxii. 5. , i Prov. xxx. 15. »6,

Ser. 28. of the Heart. 77
Therefore, with peculiar emphafis, it is faid of the
prodigal, with refpect to his recovery, that he came to
himfelf. Formerly he was under the abfolute bondage
of lufts ; he had wafted all his fubftance with riotous
living; he was in a ftarving condition, and would
fain have filled his belly with the hufks which the fwine
did eat. All this time he was out of himfelf, deftitute
of right reafon ; for then only, when he came to hithf'elf,
could he make fo Simple, and yet fo juft a reflection
as this: How many of my father 's hired fervants have
bread enough, andtofpare ; and I perifh with hunger* ?
Then only did he begin to think that it was better to
feed with his father's fervants, than with an alien's
fwine. Never does the finner come to the right ex
ercife of reafon, till, by the light ofthe Holy Spirit,
he perceives that he is a wretched prodigal, and in
danger of perifhing ; that his food is nothing better
than hufks ; that he is fpending money for that which is
not bread ; and determined to return to God as his
reconciled Father ; and to depend on his infinite
mercy, as Streaming, even to felf-deftroyers, in the
blood of his Son.
Many, indeed, flatter themfelves that it is in their
own power to fubdue their paffions; and perhaps
Support this opinion by the example of the heathen
fages. It cannot be denied, that men may go a great
length in this refpect, by the exertion of their natural
powers. But though a luft be kept under, it is not
really fubdued. Sin ftill retains the dominion ; and
when fo Shut up that it cannot find its former chan
nel, only feeks out fome other for itfelf. This we have
already illustrated ; efpecially with refpect to the
heathen, when fpeaking of their virtue in a former
difcourfe -j-.
3. A man, naturally mad, hath his mind con
flantly filled with illufions and vain imaginations. Of
ten will he fancy himfelf a king, and all around him
his vaffals. His filthy rags Shall be deemed royal
robes, and his chains the very emblems of his dignity. A
* Luke xv. t3, — 17. f Sermon 26,

78 On the Madnefs Ser. 28.
A wifp of Straw fhall pafs for a diadem, and a rod
be reckoned a fceptre. And fometimes fuch a poor
creature enjoys far more happinefs in his delufion,
than thofe who are really poffeffed of kingly power.
In his own distracted mind, he has all the pleafure
of a crown ; while he is not galled by any of its
thorns. Is it, an evidence of natural infanity, when
fuch a wretch thinks himfelf a monarch ? And can
we exculpate him from the charge of that which is
fpiritual, who thinks himfelf rich, and increafed with
goods, and ftanding in need qf nothing ; though God be
affuring him in the moft exprefs manner, that he is
wretched and miferable, poor and blind, and naked?
Would any one in his fenfes prefer the filthy rags of
his own righteoufnefs to that linen clean and white
which the Redeemer confers ? Try thy own heart,
felf-righteous finner, try it impartially as in the fight
of God ; and fee if thou canft acquit thyfelf of dif-
traction, in thinking that thou art fair and comely in
his eye, while he is declaring that thou art altogether
as an unclean thing. The folly of that wretch is pi
tiable, who thinks himfelf at liberty, while he is con
fined to a dungeon ; and who imagines that he com
mands all around him, while he is bound, and per
haps lafhed into obedience by them. But his folly is
not only pitiable, but dangerous in the extreme, who
thinks himfelf at liberty to will or do in the fervice of
God, to believe on Chrift, and renounce his. fins
whenever he pleafes ; while, at the fame time, were
not his fenfes flupified by fin, he would perceive that
he is a bond Slave to his lufts ; that his only freedom
hfrom righteoufnefs * ; that he is taken captive by the de
vil, not fo properly at his own, as at his willj- ; and
that thefe wild imaginations, inftead of being any
evidence of his fpiritual liberty, are an undoubted
proof of his flavery. No man can perfuade himfelf
that his will, in its natural ftate, is free in the fervice
of God, but becaufe he hath not the right ufe of his
underftanding.
Does
* Rom. vi,„20. f 2 Tim. ii. 26.

Ser. 28. of the Heart. 79
Does a madman rejoice in his chains as the tokens of
his grandeur ? How often do we fee a perfon, mad
for eternity, rejoicing in his liberty of finning, tri
umphing in the unbounded gratifications of his lufts,
defpifing others who have been recalled to true wif
dom, becauSe their liberty in the fervice of Chrift
confifls in a freedom from the yoke of fin ? What is
this but to rejoice in his flavery, as if it constituted
the trueft liberty ; and to hug thofe fetters that bind
him over to eternal death ? Becaufe man has broke
God's bands afunder, and cafi away his cords, volunta7
rily devoted himfelf to the fervice of Satan, fold him
felf to work iniquity, and really configned himfelf over
to everlafting punifhment; though he may vainly
believe that he has made, a covenant with death, and
an agreement with hell ; is it not the confummation of
madnefs for him to imagine, that he is in a ftate of
the moft glorious and defirable liberty ? Let us at
tend to the judgment of the Spirit of God with re
fpect to fuch liberty : Wo to them that draw iniquity
with cords of vanity ; and fin, as it were with a cart-
rope *. So far are finners from being free, that they
are mere drudges to their lufts. They are fo firmly
under the yoke of fin, as to be compared to beafts,
which are bound with cords. Nay, all their powers,
both of body and mind, are devoted to the fervice of
iniquity. This is efpecially the cafe with thofe who
go to all excefs of riot. Like horfes or oxen, yoked
to a cart, they draw fin with all their Strength. But
how Strong foever thefe cords or ropes may feem, by
which they drag their burdens after them, they are
ftill cords of vanity. They are fo in the mean time.
For finners are bound to their lufts by mere delu-
fions. They put fweet for bitter, and bitter for fweet ;
they flatter themfelves with a long leafe of life, and
of carnal gratifications ; and fondly imagine that
God will not punifh them. They will alfo prove
cords of vanity in the end ; for death and judgment
fhall difcover their weaknefs. Now, thefe bind the
finner
* Ifa. v. 18.

$o On the Madnefs Ser. 28.
finner to the objects which gratify his lufts. But
then, they will only have as much ftrength as to bind
him over to puniffiment ; for his own iniquities fhall
take the wicked himfelf, and he fhall be holden with the
cords of his fins *.
How often does the finner feed himfelf with vain
hopes and empty defires ? He forgets the temporal
bleffings which he really poffeffes, and thofe of a fpi
ritual and eternal nature, that are in his offer ; and
wilfully deludes himfelf with wild imaginations about
what is quite improbable, perhaps with real expecta
tions of future enjoyment ? There is no man, who
has attended to the actings of his mind, that has not
frequently difcovered its folly by thofe Superstruc
tures of vanity which it fo often raifes t© itfelf, with
out any foundation but that of empty hope or delu-
five defire. Wherever this conduct is found, whe
ther in the mind of a faint or finner, what does it de
monftrate but either the dominion, or the remaining
influence of that diffraction which naturally poffeffes
the mind of every child of Adam ? Thefe hopes, or
rather defires of fome unfeen, and generally of fome
improbable happinefs, while they tend to make us
defpife our prefent mercies, really create a new mi
fery, of which we would be otherwife ignorant ; for
the moment that the pleafing illufion van i fhes, we
feel the additional want of thefe fancied enjoyments,
even as when an hungry man dreameth, and behold be
eateth; but he awaketh, and his foul is empty; or. as
when a thirfty man dreameth, and behold he drinketh;
but he awaketh, and behold he is faint, and his foul
hath appetite f.
From what has been advanced on this fubject, we
may learn the origin of that madnefs that is in the
heart of man by nature ; it is the evil that refides
there. We find an evident and intimate connection
Stated in the verfe between thefe two : The heart of
the fons qf men is full of evil, and madnefs is in their
heart. The moral evil which is in the heart, is the
caufe
* Prov. v. 22. \ Ifa. xxix. 8.

Ser. 28. of the Heart. 81
caufe of , all ;the natural difeafes to which our feeble
frame is fubject, and particularly of that deplorable
one, the want of the exercife of reafon. F or a found
heart is the. life ofthefie/h*. When we, fee one in the
mod difmal itate of natural diffraction, we ought to
confider this humbling fight, according to the real
defign of God, as an emblem and reprefentation of
that madnefs which affects the foul of every finner ;
and we cannot make a right improvement of it other-
wife. Had reafon never been depraved by fin, it
would never have been impaired by ficknefs, or in
jured in its exercife by any other caufe whatever.
But as the. evil of the fieart is the fource of all natu
ral difeafes, of the moft afflictive of them all, even
fuch as affect reafon ; it is the fource of that fpiritual
madnefs which, if we could view it aright, is more
melancholy and diftreffing than its correfpondent dif
eafe of a natural kind ; inafmuch as it expofes tb un
speakably greater danger, not merely to the death of
the body, but to the eternal deftruCtion of the whole
man. Nay, the evil of the heart eminently confifts
in its madnefs. This is one affecting difeafe, which
difcovers the depraved temperament ofthe whole
foul. Let us therefore earnestly pray that the Lord
may give us the fpirit Of a found mind, the fpirit of
wifdom in the knowledge of Chrift, that wifdom which
is from above ; and that we may be made to fit at the
'feet of Jefus in our right mind.

Vol. II. L SER-
** Prov. xiv. 30.

SERMON XXIX.
On the MADNESS of the HEART.

Eccl. ix. 3.
-Madnefs is in their heart while they live.

EVEN a heathen philofopher could Say ; Sin is the
difeafe and madnefs of the foul. Often is it re
prefented in fcripture, not under the firft of thefe
metaphors only, but under the laft alfo : not as if all
finners were literally deprived of the exercife of rea
fon, as hath formerly been obferved, but becaufe they
are all incapable of exercising it in a proper manner.
How many read the Word of God, and pafs over all
thofe places which give this account of matters, as
having no relation to them ; becaufe they think
themfelves wife, and are confirmed in this opinion by
the judgment of others! But the characters of folly
and madnefs are there indifcriminately given to all
who are eftranged from God in Chrift, as continuing
in their natural ftate of fin and mifery. As there are
different kinds and degrees of natural infanity ; the
cafe is the fame as to that which is fpiritual. All un
renewed men are by no means alike. Some go to
greater excefs, and are far more outrageous than
others. But they all agree in this, that they are
really deftitute of right reafon. Therefore faith the
Pfalmift ; The foolijh, or as it may be more Strictly
translated, the madmen fhall not fiand in thy fight.
Now, left any fhould underftand this literally, it is
immediately

Ser. 29. On the Madnefs, fcfc. 83
immediately fubjoined ; thou hatefi all workers of ini
quity *. The connection evidently teaches us, that
all to whom the latter character belongs, are juftly
entitled to the former ; that in God's estimation, it
cannot be fo juftly faid of any under this mournful
difeafe, in a natural refpect, as of the workers of
iniquity, that madnefs is in their heart.
We have already obferved, that one literally mad
is deprived ofthe exercife of reafon, is entirely under
the government of paffion, and hath his mind ftill filled
with illufions and vain imaginations. We obferve
farther, 4. That his frenzy appears in the objects of his
choice and averfion. He prefers the mereft toys to
things ofthe greateft moment. We often find mat
ters fo ftrangely reverfed, that a delirious perfon de-
fpifes gold and Silver, and values the moft abfolute
trifles more than them. Nor does the folly of fuch
a miferable creature really exceed his, who prefers
Silver and gold, and the vanities of time to what
is truly and fupremely excellent. Is it reckoned an
evidence of madnefs, if a man throw away thofe
things which are fo generally valued ? And is he
not, indeed, the greateft fool of the two, who holds
them fo faft, as for their fake to throw away his
foul ? For what is a man profited, though he gain the
whole world, ifhelofe his own foul? So foolifh a choice
undoubtedly proceeds from the want of right reafon.
All the light that is in fuch a perfon is darknefs : and
bow great muft this darknefs be ? Every man, in his
natural fituation, is like a poor mariner call away in
the Stormy ocean, who wifhes to fave a cafket that
contains precious treafure. He keeps firm hold of it
for a while ; but finding himfelf depreffed by its
weight, and obferving a plank, he fees that he cannot
Secure both. He muft either lofe his treafure or his
life. So, every man muft renounce, either the world
as his portion, or God. What a mere trifle is it,
how the body be fed or clothed, compared with the
* Pfal v. 5.

84 On the Madnefs Ser. 2*j,»
the fituation of the foul? Yet the greateft part of
men run mad merely on food' and raiment, and
proclaim their madnefs to all by virtually making
it their conftant cry, What pall we eat? What
Jhall we drink? Wherewithal pall we be clothed?
They proltitute their fouls as wretchedly, as if they
were given them for no other end but to direct
them in the care of their bodies. As to that part of
the man, which can never be fubject to corruption ;
which in value is as far fuperior to the body as eter
nity is to time, or pure fpirit to grofs matter ; which
muft be either completely happy or miferable, not
for a few paffing moments, but for everlalting ages:
they leave it to run its rifk, and are as indifferent
about it, as if the body were alone fufceptible of hap^
pinefs or mifery ; or the foul were the only perifhing
part, and the body neceffarily immortal. To this
purpofe fpeaks the wife man ; Who knoweth the fpirit
of man that goeth upward, and the fpirit of a beaft that
goeth downward to the earth * ? He does not mean
that there is no man who knows any thing of his
fpiritual nature, or ofthe difference between the fpirk
of a man and that of a beaft ; but that the greateft
part of men live as though they difcerned no differ
ence, knew as little about themfelves as if they were
beafis, and were perfuaded that with refpect to immor
tality they were on a level with them. " Who is it," as
if he had faid, " that feems to give himfelf any concern
" about his foul, or really considers that it is of a fpiri*
" tuai and never-dying nature ?" By propofing the que
ftion, he means to Strike the mind with this affecting
truth, that the number of them, who trouble themfelves
aborit this is fo fmall as fcarcely to deferve mention ;
while the generality live and die as if they believed
that their end would be with the beafis that perijh.
Is it not madnefs to prefer the food of the body to
the bread of life ; the drink that quenches ' natural
thirft to the water of life, of which, if we drink, we
Pall never thirfi ; bodily clothing to that garment of
righteoufnefs,
* Chap. iii. 21.

Ser. 29. of tbe Heart. 85
righteoufnefs, which alone can cover our nakednefs
from the eye, or defend us from the Storm of Divine
Juftice ; any of the unfatisfying enjoyments of time
to- union with the Son of God, communion with him,
the pardon of fin, adoption, fanctification, and all the
bleffings of his purchale ; nay,, to Chrift himfelf, who
is the pearl of great price? Is it not madnefs, nay,
madnefs in the extreme, to prefer momentary plea
sures to the eternal enjoyment of the ever-bleffed God,
the gratification of our fenfes to the everlafting de
lights of the foul, or the approbation of men to that
honour Which cometh from God only? Yet we fee, the
bulk of mankind love the praife of men more than the
praife of God. Applaufe is an empty bubble which,
like thofe formed by children, this moment pleafes
the eye, and the next vanifties into air. Never was
there a more ftriking inftance of this, than in the ex
perience of that glorious perfon, who paid lefs regard
to the honours of this world than any mere man ever
did. The one day, the whole multitude cried out,
Hofannah to the Son of David ; and the other the fame
perfons exclaimed with one voice,. Crucify him, crucify
him. Well might the Pfalmift, from a conviction of
the inftability of worldly honour, confider thofe who
panted after it as under the power of a frenzy ; and
exhort them to defire it with moderation, and if
attained, to ufe their power in the fame manner : /
faid unto the fools deal notfoolply, ox, unto the mad
men, deal not madly, and to the wicked lift not up the
horn. — For God is the Judge : he putteth down one,
andfettetb up another *. Time, with all its enjoy
ments, is a mere blank, compared with eternity. The
longeft life ever fpent on earth, yea, .all the ages of
time from its commencement to its end, can bear
lefs proportion to eternity, than a fingle moment to
all the revolving ages that may be neceffary to
the completion of time. All temporal honours, pro
fits and pleafures, though they were accumulated,
would bear lefs proportion to thofe of eternity, than as
* Pfal. Ixxv. 4. 7.

86" On the Madnefs Ser. 29.
as drop of a bucket to all the feas, or the fmall duft qf
the balance to all the duft ofthe earth.
5. The frenzy of the mind often appears in the
converfation. The folly, the violence, or even the in
coherence of one's difcourfe will be confidered by thofe
around, as an evidence of a distempered brain. When
a man's converfation confifts merely of abfurdities, or
is fo trifling as to be unworthy of a rational being ;
efpecially, if he is known to have fpoken in a very
different manner formerly ; all who knew him, be
wail his fituation, as that of one deprived ofthe exer
cife of reafon. Let us attend to the converfation of
the bulk of the world, and what can it appear but a
mafs of folly and abfurdity ? Efpecially, when it is con
fidered that man hath received the ufe of fpeech from
God for celebrating his praife, and that the tongue
is called our glory *, becaufe it is the only bodily
member, by the ufe of which man is diftinguifhed
from the lower creation, and that by which he ought
peculiarly to glorify God ; if he habitually proftitute
this by uttering idle words, or by framing falfehoods
and deceits ; if it be fo debafed, as to be only the ve
hicle of the vanity of the mind, and wickednefs of
the heart, though he knows, that for every idle word
he muft give an account ; fhall we not conclude, that
he hath been feized with a real madnefs in a fpiritual
refpect ?
Did we hear a man pouring forth the moft dread
ful curfes on all around him, and threatening them
with deftruCtion, without the leaft provocation on
their part ; we would certainly fly his company, and
lament his diffraction. As God, in his Word, hath com
manded us to love our neighbour as ourfelves, and'
affured us that bleffing and curfing are exclusively
his prerogative1; that whom he blefifeth, they are blef-
fed ; and whom he curfeth, they are curfed ; muft we
not view thofe, as in his account diffracted, who are
not merely filled with the moft bitter malice and re
venge againft others, but either for real or fuppofed injuries,
* Pfal. cviii. r.

Ser. 29. of the Heart. 87
injuries, or, without any provocation whatfoever,
affume his prerogative? The inconceivable nature
of Divine vengeance is often in fcripture expreffed by
fuch confounding queftions as thefe: Who among us
can dwell with the devouring fire ? Who knoweth the
power of thine anger ? Who fhall be able to ft and?
But when we find men going to fuch excefs, as to
pray for eternal damnation on their own fouls ; can
we deliberately confider their conduct, and not fe
cretly accufe them of the moft deplorable infanity ?
Is it offered by the finner, as an apology for this de-
teftable practice, that often he is not ferious ; that it
flows not from paffion, but from the excefs of mirth
and good humour ? Then, let us take him at his
word, when he faith : Am not I infport ? And does
he not therefore bear the greater refemblance to a
madman, who, under this very pretence, cafteth fire
brands, arrows, and death * ? Though this language
of hell fhould become fo familiar to our ears, that
we fhould think them truly reaSonable men who ut
ter it ; yet that God who is in the heavens, and who
obferveth the fons of men, thinks otherwife. The lips of
the fool will fwallow up himfelf. The beginning of tbe
words of his mouth is foolipnefs, and the end of his
talk is mifchievous madnefs f . The language of hell,
did we call it ? Let us retract the expreffion, as im
proper. For thofe wretches who have uttered fuch
Shocking prayers on earth, and have got them an-
fwered in hell, will never dare anew to prefent them
there. This is only the language of madmen in this
world, who do not yet know the power ofGod's anger :
elfe they would not ufe fuch dreadful freedoms with
it. The eternal ftate recovers them fo far to their
fenfes, that inftead of prefenting any fuch prayers to
God, they would rather pray to the rocks and moun
tains to fall on them, and cover them from the face of
him thatjitteth on the throne, and from the wrath of the
Lamb.
Incoherence
* Prov. xxvi. 18, 19. f Chap. x. 12, 13.

88 On the Madnefs Ser. 29.
Incoherence of fpeech is confidered as a proof of
a disordered mind. How many examples of this
have we in the converfation of finners ? Were apy
perfon, Who had never heard the language of fwear-
ing, at once to be inhered into the difagreeable com
pany of thofe who' take God's name in vain, and to ob-
ierve how their difcourfe' is interlarded with oaths
andeurfes, how they break off in the middle of a
fentence, we had almoft faid in the middle of a word,
to invoke damnation on themfelves or others ; from
the mere incoherence, not to mention the violence
'of' their difcourfe, 'he would certainly conclude th#t
he had fallen into the company of Bedlamites. If
any man, addicted "to this fhameful vice, 'had ' the
converfation of a Single day faithfully taken down,
and prefertted to hira ; were he to read it over in a
calm and Serious hour, for 'even fuch madmen have
their lucid intervals, and to obferve how ftrange and
" ridiculous his language appeared, he would at leaft
be in danger of doubting whether ' he were poffened
of reafon. Let any of you imagine a man, who ha'd
devoted himfelf for life to fome particular employ
ment, the rudiments of which he had yet to learn';
and who, notwithftanding, fhould never afk . one
queftion about it, but employ his whole time ' and
converfation about the mereft trifles ; efpecially1' if
his fubfiftence depended on attention to his proper
bufinefs ; would you not apprehend that he acted, a
part unworthy of a rational creature ? This is but a
faint emblem of the cafe of a finner. He' is fent into
the world by God to learn the bleffed art of living, to
his glory, of working out his own falvation with fear
and trembling, and of dying fafely and comfortably:
yet he negleds and defpifes the end of his being, arid
will rather think and fpeak of any thing, how con
temptible foever, than of the things that accompany fal
vation. Truly, the:mouth of fools feedeth onfoolifhnefs*.
A fool's mouth is his defiruction, and his lips are the fndre
tf his foul \.
6. He
* Prov. xv. 14. f Prov. xviii. 7.

Ser. 29. of the Heart. 89
6. He difcovers his madnefs by the folly of his
conduct. A fool layeth open his folly*. He faith to every
one that he is a fool %. When we fee a man pleating
himfelf with Straws and baubles, and childifh diver
sions, we are at no lofs to pronounce him a natural
fool. But the life of a finner is wholly a life of
folly. Joy is all that he wifhes to live for ; and what
fort of joy is he pleafed with ? That only which is
as the crackling of thorns under a pot. His conftant cry
is, Who wittfhew me any good ? And the good that he
wifhes is fuch only as confifts in corn and wine, in
earthly pleafures and vanities. That folid joy, which
proceeds from a view of God as reconciled in Chrift,
from a faith of pardon through his blood, from the
light of his countenance, from the profpect of eternal
life, is deemed by him the moft abfolute melancholy.
The very mention or thought of fuch things brings a
damp on his fpirits. Folly is joy to him that is deftitute
of wifdom %. Religion hath nothing in it inconfiftent
with innocent mirth and recreation. Nay, it declares
them to be duties in their own place. It takes the
thorn out of thefe enjoyments, harmlefs in them
felves, but curfed to the finner, becaufe he is himfelf
curfed ; and infufes a balm and fweetnefs into them,
which can alone communicate a juft and proper re-
lifh. But it limits them within reafonable bounds,
and forbids all that joy which is inconfiftent with holi
nefs. Yet, while it permits thefe, and even recom
mends them as properly regulated, it exhibits to us a
joy of a nature vaftly fuperior, a joy in which a
ftranger doth not intermeddle ; a joy, in the higheft de
gree confiftent with the moft bleffed peace, which
can feldom be faid of that of the world ; a joy which
is fometimes unfpeakable, and full of glory. This it
prefents to us as the object of our defire and purfuit. •
And here there is no limitation, no danger of excefs ;
for we are commanded to rejoice evermore. But the
madnefs ofthe finner appears in wifhing to fpend his
life in carnal diverfion. Every Serious thought he
Vol. II. M treats
* Prov. xiii. 16. | chaP« *• 3- t Prov- xv- 2I-

90 On the Madnefs Ser. 29.
treats as an officious meffenger, whofe tidings are
very ungrateful ; or as an intrufive gueft, whofe com
pany is extremely burdenfome. The heart ofthe wife,
is in the houfe of mourning ; but the heart of fools is in the
houfe of mirth *. Wherever his body is, whether en
gaged in his lawful occupation, or in the houfe of
God, or Stretched on the bed of affliction, his heart is
ftill in the houfe of mirth. He ever wifhes to be there ;
and when abfent, he is quite out of his element.. In
ftead of redeeming, his great aim and conftant em
ployment is to kill time, as worldly men juftly ex-
prefs it, condemning themfelves by their own words :,
and he is accounted the wifeft man, who poffeffes
the moft fertile invention in this fpecies of murder.
A man may ruin his foul as effectually by the abufe
of innocent enjoyments, as by unlimited indulgence
in thofe that are moft finful. Both body and mind
often require relaxation. Our feeble frame cannot be
always laborioufly employed. Either much ftudy, or,
much bodily fatigue, is a wearinefs to the flefh. But
would a wife man therefore plead, that a life of di- \
verfion were neceffary, or that it Suited the dignity,
of a rational being ? When amufements are made
our work, then, how innocent foever in themfelves,
they become our fin alfo. Laughter is in itfelf a
harmlefs expreffion of the gaiety of the mind : but
when fo indulged as to unfit us for duty, it becomes
levity, nay madnefs. This feems to be the meaning
of the wife man's fentence, I faid of laughter, it is mad ;
and of, mirth, what doth it -J- ?
But while it is poffible for a finner to ruin his foul
by enjoyments in themfelves innocent, he never con
fines himfelf fo Strictly. For thefe, when unlawful
ly indulged, infallibly lead on and certainly give
place to thofe that are directly finful. Fools cannot
be fatisfied with the former. There is too much in-
fipidity in them to pleafe their appetite, which in its
defire of variety is infatiable. He, who even in
harmlefs pleafures, lays no reftraint on himfelf, will
foon
* Ch. vii. 4. f Ch. ii. 2.

Ser. 29. of the Heart. 91
foon be hurried into thofe that war againft the foul.
Some diversions bear fuch an imprefs of folly on
them, as to be unfit for rational beings, much more
for profeffed Chriftians. All fuch as carry away the
heart from God, as tend to banifh all ferious consi
deration of death and eternity, or to inflame the lufts
of men ; not to mention other effects neceffarily
flowing from them, as the alienation of the mind
from neceffary bufinefs, the wafting of that fubftance
which fhould be laid out for the glory of God, and
endangering the health ; — are unworthy of the
Chriftian character, dangerous to the foul, and evi
dences ofthe madnefs which is in the heart. Revel
ling and fuch like are numbered by the Spirit among
the works of the flefh*. Thefe words contain an
evident allufion to the cuftoms of heathens, Who ufed
to indulge themfelves in nightly riots and revels in
honour of the devil whom they worfhipped ; rites
every way fuited to their god, who is the ruler of the
darknefs of this world. Whether any practices, near
ly allied to thefe, may be difcovered among profeffed
Chriftians, we leave yourfelves to judge. You may
alfo compare them with the language of an infpired
Apoftle ; For the time pafl of our Ufe may fuffice us to
have wrought the will ofthe Gentiles, when we walk
ed in lafcivioufnefs, lufi, excefs of wine, revellings and
banquetings f. To thofe who habitually allow them
felves fuch indulgences, the restraints of Christianity,
We fear, are very burdenfome.
Thus, men proclaim the madnefs which is in their
hearts, by preferring a perpetuity of enjoyments in
themfelves innocent, or of thofe that are finful, to
communion with God, and to a bleffed foretafte of
that fulnefs of joy which is in his prefence, and thofe
pleafures for evermore, which are at his right hand.
We may fafely account thofe amufements finful,
either in themfelves, or in their circumftances and
effects, which render us unfit for prayer," meditation,
or any other duties of our high calling ; , which have an
* Gal. v. 21. fiPet. iv. 3.

92 On the Madnefs Ser. 29.
an affinity to evil, or a refemblance of it, for we are
enjoined to avoid all appearance of evil ; which offend
the generation qf God's people, for we muft give none
offence, neither to the Jews, nor to the Gentiles, nor, leaft
of all, to the church of God ; or which directly tend to
efface that deep impreffion, that we ought always to
have on our fpirits, ofthe prefence and Omnifcience
of God.
7. A diffracted perfon fports with danger. He
defpifes it, as unworthy of his regard ; becaufe the.
diforder of his mind will not Suffer him to confider it
properly. In the fame manner do finners fport with
hell and deftruCtion, Therefore faith Solomon ; Fools
make a mock at fin *. How often do they, both in
heart and converfation, ridicule the idea of any thing
being finful ? It is their language ; Our lips are our
own ; and who is lord over us ? A fear of the evil na
ture, or of the punishment of fin, they confider as the
fear of fools only, of weak credulous perfons, who
like children, are Startled at trifles, and ready to be •
frightened by their own Shadow. As cowards are
moft, apt to boaft, when moft afraid ; there cannot be
a greater evidence of the moft confummate and de
termined folly, than for finners to make that the ob
ject of their fcorn, which when confcience is not
quite afleep, is that of their fecret terror. He, who
affects moft to make a mock at fin in the company of
others, is generally only retaliating on his own guilty
confcience, for the disturbance it gives him in fecret.
As Solomon declares, in connection with the forego
ing fentiment ; Even in fuch laughter the heart is
often for rowf 'id, and the end qf that mirth is heavinefs\.
Such fcorners may know from1 the Word, that he
with whom they have to do, is a God of infinite wif
dom, fpotlefs holinefs, impartial juftice, almighty
power, unchangeable faithfulnefs, and unfpeakable
mercy and forbearance. Yet they fcorn his Omnifci
ence, as if God did not fee ; they difregard his holi- .
nefs, as if the law, nay the whole of revelation were a
cunningly
* Prov. xiv. 9. f Prov. xiv. 13.

Ser. 29. of the Heart. gj
cunningly devifed fable ; they make a laughing-flock
of juftice, as if it were a mere bugbear, that could
not hurt, but only frighten ; they dare his power to
do its utmoft ; they give the lie to his faithfulnefs ;
they defpife his mercy ; and they trifle with his long-
fuffering. Now, can we really apprehend, that any
man who believes that there are fuch perfections in
the Divine nature, and neverthelefs acts in this man
ner, is poffeffed of a found mind ? Would any man,
in his right fenfes, fir etch out his hand againft God,
and run upon him, even on his neck, on the thick bqffes
of his bucklers *? Would not one engaged in worldly
bufinefs, if not a mere fool, were he affured even of
the greateft probability of being extremely fuccefsful
in one line, and of fuftaining irreparable lofs in ano
ther, reafon in this manner with himfelf? " In the
" one way I may lofe all, and have no hope of gain-
" ing any thing ; but in the other I may gain a for-
" tune, and am certain I can lofe nothing : therefore,
" it is furely my intereft to prefer that plan which
" promifes moft, and is attended with no hazard."
And is not he a madman for eternity, who does not
flatly deny a heaven, and a hell, yet voluntarily em
braces that courfe which leads to deftruCtion,
and is willing to take death, and judgment, and
eternity in his own hand, rather than renounce
tbe pleafures of fin for a feafon ? In what light fo
ever we view this conduct, it is madnefs. For on
the one hand, if the Bible be the Word of God,
then we may be fully affured that he Shall perifh.
But on the other, though there were a probability
that it were not, yet, by believing it to be divinely
inSpired, he can lofe nothing in the end. Although
religion were a mere delufion, yet it would be a delu-
fion far more fafe for the body, for the temporal eftate,
and even for the mind itfelf, in this prefent life, than
the fervice of fin. Did you fee a poor wretch dan
cing on the brink of a precipice, and every moment
ready to be dafhed in pieces ; and hear him, never
thelefs,
* Job xy. 25," 26.

94 On the Madnefs Ser. 29.
thelefs, declaring, in anfwer to all the kind remon-
ftrances of thofe around, that he could perceive no
danger ; you would certainly be as mad as himfelf,
if you thought him in his right mind. Arid when
we fee finners, overpowered by the moft fatal giddi- '
nefs, and hurried away by mere vanity and folly, though
on the borders of the grave, on the verge of eternity,.
on the very margin of the pit of deftruCtion, whence
there is no redemption, without the leaft concern for
their immortal fouls ; what fhall we think, but that
they are feized with the moft fatal frenzy, to which
the fallen nature of man can be liable ? If thou be wife>
finner, thoupaltbe wife for thyfelf: butifthoufcorneft;
thou alonepalt bear it*. Truly, fools die, yea, they
die eternally, for want of wifdom -j-.
8. An infane perfon often proceeds to fuch outrage,
as to be dangerous to himfelf and all around him. Of
ten there is a mournful progrefs from one degree of
madnefs to a greater ; and fometimes thofe who are
deprived of reafon, prefent fo fhocking a Spectacle to
others, as to tear their own flefh, when reftrained from
venting their fury on them. There is alfo a real rage
and madnefs in fin, which may be difcerned by its ef
fects, both on the finner himfelf, and on thofe within
his, reach. There is no fin, and no finner, that pro
ceeds to the greateft extremity at once. Every cor
ruption at firft affumes a gentle appearance ; though it
will be afterwards found, that it always feeks, and
will be fatisfied with nothing lefs than unlimited in
dulgence. Even the luft of uncleannefs may appear
comparatively modeft in its firft demands. It feems
only to afk a paffing thought ; and the perfon may
flatter himfelf that it will afk no more. When in- '
dulged in one, it craves another. When this is grant-'
ed, the heart fuggefts, that there can, be little harm in
pleafing one's mind with the mere idea of what is by
no means to be realized in action. When it has been
eherifhed for a while in the thoughts, it wifhes to
communicate this fatisfaction to the fenfes. It de
mands
* Prov. ix. 12. -J- Prov. x. 21.

Ser. 29. of tbe Heart. 95
mands a tranfient look ; infinuating, that there can
not be much more guilt in looking on what is plea
fing to the carnal appetite, than in thinking of it.
When indulged in a look, it claims complete gratifi
cation. As it ftill rifes in its demands, it is ftill the
more urgent, the more it is indulged ; till it becomes
quite peremptory, and fpurns at a refufal. If its laft
demand be granted, it infifts for a repetition. If there
be any danger of open fhame, fin will not blufh to
pronounce murder to be the only certain antidote.
Rather than fubmit to a difgraceful difcovery, it
will often try to hide its head in a Stream of innocent
blood. When thus gradually gratified, it lofes re
ftraint, and often deprives the finner of all fenfe of
Shame ; fo that he, who at firft Startled at a finful
thought, finds no difficulty in going to the greateft
excefs of wickednefs. Perhaps, he even makes a
boaft of his iniquity. As if the bare commiffion of it
were too little, he will glory in h'v&pame. He declares
hi% fin as Sodom, and hides it not *. And as if the fins,
actually committed, afforded too little ground for this
Strange kind of gloriation ; he will boaft of many that
he was never guilty of. Sin in the heart may appear
like a Shallow brook, which in a feafon of drought is
fcarcely difcernible. When a fhower falls, the water
trickles gently through its channel. But when the
rains come down from the higher grounds, it fwells
into a river, ruffles on with the greateft impe-
tuofity, and carries every thing before it. Job, well
knowing the progreffive nature of fin, made a covenant
with his eyes. Why then, fays he, fhould I think upon
a maid \ ? He was convinced, that the indulgence of
a Single unclean thought was the direct way to break
his covenant. Evil, when it makes its firft appearance,
feems to be merely prefent with us. Then it proceeds
to carry on its war in the foul ; and when in any de
gree fuccefsful, it often advances till it lead into capti
vity to the law of fin \. At firft it only begs and en-
, treats ; but when listened to, it acquires fuch vigour and^
* Ifai. iii. 9. f Job xxxi. I. % Rom. vii. 21. 23.

$6 On the Madnefs Ser. 29.
and violence, that it abfolutely commands ; and un
lets immediately obeyed, produces the moft dreadful
tumult in the foul.
The finner is not only dangerous to himfelf, but
to all around him. He is fo by his example ; while
the followers of Jefus are called to a holy emulation
in his fervice, to provoke one another to love, and to good
works ; there is a fort of rivalfhip in fin among the
wicked. No man wifhes to be behind his fellow.
When once they are fo hardened as to view their
fhame as their glory, it is their great contention, who
fhall have moft reafon to glory in hispame. Were
not many tranfgreffors afraid of being diftinguifhed
from their companions, by a greater moderation iii
fin ; of being fufpected, as if they were not fufficiently
ferious in the fervice of their matter ; the world
would not be near fo wicked as it is. fBut as if they
confidered themfelves as running a race, as well as
faints ; as if they thought themfelves bound in ho
nour fo to run that they may obtain, and were afraid
that any of their fellows Should outstrip them ; finners
often lay afide every weight, as to confcience, charac
ter, or intereft, Strain every nerve, and as if they had
not yet attained a fufficient degree of guilt, or were
not already perfect enough in wickednefs, leaving tbe
things that are behind, they prefs forward ; although
death be the goal, the judgment-feat the mark, and
eternal punipment the prize.
The wicked are dangerous by their counfels. They
are as zealous in the fervice of Satan, as if they were
affured they Served the beft of matters ; as eager to
point out to others the broad way that leadeth to de
ft ruction, as if there were few that could find it. — They
will even compafs fea and land to make one profelyte ;
nor will they feel any regret, though he fhould prove
twofold more the child of hell than themfelves ; except
it be that the matter fhould in wickednefs be outdone
by his difciple. How many a finner is there, who falls
a facrifice to wicked counfels ? Evil communications
corrupt good manners.
They

Ser. 29. ofthe Heart. 97
They are dangerous to others by their felhwfhip in
fin. There are many iniquities which cannot be per
petrated without involving others in the guilt, and
expofing them equally to the deferved puniffiment.
But the man who is regardlefs of his own foul, can
have no genuine compaflion for that of another. The
tender mercies of the wicked are cruelty. Let a bear
robbed of her whelps meet a man, rather than a fool in
his filly*.
Were a reafonable perfon continually locked up in
a madhoufe,- where he had no fociety but that of
men diffracted, and had his fenfes perpetually ftupi-
fied by their foolifh words, inhuman yellings, arid
dreadful execrations ; he would by and by be in dan
ger of queftioning, if he were himfelf found in his
judgment, and of learning their language and imi
tating their actions. The danger would be far greater,
if he bad fomething in his conftitution tending to
the fame difeafe. It is this that renders the company
of Sinners fo dangerous to any man, ' that every child
of Adam hath a natural tendency in his heart to the
greateft outrage in the courfe of iniquity ; which,
though, as to its progrefs, nothing can effectually
prevent but the arm of the Almighty, may yet be
greatly increafed by communion with others, in whom'
the f^rne difeafe hath come to an height. How often
do we fee men, who at firft have no attachment to
Strong drink, fall into the fhocking habit of drunken-
nefs ; becaufe they are afhamed to flinch from the in
toxicating draught, or to appear more inclined to So
briety than their affociates ! He that walketh with
wife men fhall be wife ; but a companion of fools Jhall be
deftroyed\. From what has been obferved,
We may take a mournful and affecting view of hu
man nature. Well might the infinite Creator, when
furveying the ruins of the fall, break out in that lan
guage of lamentation, every way worthy of him who
hath a refpect to the work of his own hands ; — Behold
Vol. II. N the
* Prov. xvii. 12. f Prov. xiii. 20.

9* On the Madnefs Ser. 29.
the man ! He was as one of us, to know good and evil* I
The world may be viewed as an extenfive Bedlam-
Here we find perfons affected in different ways and
degrees, and difcovering the fame fatal diforder very
varioufly. Some fpeak the language of folly ; others
clothe themfelves with curfing, as with a garment. Some,
in confequence of intemperance, appear as natural
idiots ; others are, on the fame account, outrageous.
Some neigh like horfes / others howl like beafts of prey.
One difcovers all the untractablenefs of a wild afs,s
colt ; a fecond all the cunning of a fox ; and a third
all the ferocity of a wolf. This man feems to think
himfelf a fow, and mistakes hufks for bread ; that,,
while boafting of his purity, wallows in the mire. On
this hand, you may obferve one heaping up duft, and
hear him boafting, that he has now obtained a por
tion : on that, you may perceive another, whofe head
is oppreffed by a gaudy toy, which he calls a crown,
making himfelf miferable, becaufe his neighbour's is
heavier than his. Here are fome who do little hurt
but to themfelves, in their fits of madnefs ; there are
others who endeavour to deflroy every one who
comes near them. But whatever varieties are to be
found amongft them, there is one thing in which
they are all alike ; they are naturally void of under
ftanding. Here one, and there another is, by the
power of Divine grace, recovered from this fatal fitua
tion, and brought to his right mind ; enabled to fee
his fin, mifery, and danger, of which he formerly
had no juft apprehenfion ; made to diftinguifh good
from evil, though he once called evil good, and good
evil ; convinced that he was fpending money for that
which is not bread j wandering in the wilder nefs, in a
folitary way, and wearying himfelf in the fire for very
vanity ; in a word, is delivered from the cords of
death, and finds reft to his foul by taking on him Chrift's
yoke, which is eafy, and his burden, which is light.
But alas ! the generality continue in their madnefs,
and are never recovered from it till it be too late ; till in
* Gen. iii, 22.

Ser. 29. of the Heart. 99
in hell they lift up their eyes. Could any impartial
being look down from a fuperior fituation, take a
view of this world as it really is, and fee men Sport
ing like children in the market, while the moft precious
commodities are offered without money, and without
price ; he would certainly conclude that our earth
was defigned as a prifon-houfe for a miferable race of
beings, who were deftitute of reafon. And fuch a
view, we are affured, is taken by that God who is
liable to no error in his trial, or'partiality in his deci
fion : God looked down from heaven upon the children of
men, to fee if there were any that did underftand, that did
feek God. Attend to his fentence : Every one of them
is gone back, they are altogether become filthy. Then he
propofes a queftion, which contains its own anfwer,
as implying the ftrongeft affirmative : Have all the
workers of iniquity no knowledge* ? He next reprefents
them as outrageous in the higheft degree : Who eat up
my people, as they eat bread. And again, he gives his
judgment with refpect to the natural fituation of all
men : There is none that underflandeth, there is none
that feeketb after God -j-.
We may learn the only way of improving reafon
aright. It is to fubject it to the authority of God,
fpeaking in his word, by believing his teftimony,
even with regard to thofe things that exceed the com
prehenfion of our finite and depraved reafon. Many
think it the character of fools, to believe any thing
that is beyond the grafp of this faculty ; and deem it
an evidence of their own fuperior wifdom, that they
affent to nothing in Divine Revelation as true, but
what the underftanding comprehends, after demand
ing the reafon, and being informed of the manner.
They will deign to believe, if it can obtain a fatisfy-
iiag anfwer to fuch queftions : " Why are matters thus
" difpofed?" and, How can thefe things be%? But
though we are not required to believe any thing con
tradictory to found reafon ; it is the very nature, and
the glory of faith, to believe things which are above it;
* Pfal. liii. 2. — 4. f Rom. iii. ji. J John iii. 9.

j co On the Madnefs, &c. Ser. 29.
it ; iox faith is the evidence of things not feen. The
very end for which this grace is given, is to Am
ply the defects of weak and corrupt reafon. But rea
fon, when truly enlightened, perceives it to be its
own moft noble exercife, to yield itfelf a willing fub
ject to the authority of God, fpeaking in his Word.
Reafon, in rebellion againft Divine -Revelation, is
not reafop exalted, but debafed ; it is not right rea
fon, but brutifh folly. Can there be a greater de
gree of folly, than for a creature to queftion the ve
racity of its Maker, when it has fuperabundant evi
dence that he is the fpeaker ; for a worm to erect a
tribunal, and fummon the God of heaven and earth
to appear before it, ana\ give an account qf his mat
ters ? Let the world reckon them fools, who believe
what they cannot comprehend ; thofe only are e-
fteemed fools by God, whofe proud reafon fpurns at
the humble exercife of faith. Hear the addrefs of
Chrift, even to his own difciples, when faith was
Staggered by the objections of carnal fenfe and rea
fon: 0 fools, and flow of heart to believe all that the
Prophets have fpoken*. This flownefs of heart may
be an evidence of wifdom, when there is any ground
to doubt the teftimony. The fimple believeth every
word ; but the prudent man looketh well to. his going].
But when the teftimony exhibited is evidently that of
God, who cannot lie; all fuch hefitation, inftead of
meriting the defignation of wifdom, proclaims itfelf
to be the moft egregious folly.

SErl-

* Luke xxiv. 25. f Prov. xiv. j$>

SERMON XXX.
On the MADNESS of the HEART.

Eccl. ix. 3.
-Madnefs is in their heart while they live.

AWFUL was the difpenfation which befel that
proud and vainglorious monarch Nebuchad
nezzar, as the puniffiment of his iniquity. His
heart was changed from man's, and a beaft' s heart was
given unto him ; and he was driven from men, and had
his dwelling with the beafis qf the field, and did eat
graft as'oxen, and was <wet with the dew qf heaven,
till his hair was grown like eagle'' s feathers, and his
nails like birds claws *. This uncommon judgment
uttered a very loud language to him, and to all the
fons of men. While, immediately meant as a puniffi
ment for his fins, it was alfo defigned as an affecting
emblem of the real ftate of all the children of pride,
of all the workers of iniquity. God only difcovered
more plainly the fpiritual fituation of this man, while
his heart was lifted up; and his mind hardned in
pride f .• and declared in a more ftriking manner, that
then he had not properly a man's heart, but that of
a beaft. Thus did Nebuchadnezzar interpret the vi-
fitation. Therefore, in his own account of the mat
ter, he juftly joins together the return of his reafon,
and his bleffing and extolling the King of heaven | ;
becaufe
* Dan. iv. 16, 25, ,26. 32, 33. -j- Dan. v. 20. % Dan. iv. 37.

102 On the Madnefs Ser. 3®.
becaufe all who do not honour him are deftitute of
reafon, and have madnefs in their heart.
It hath been already obferved that one literally
mad is deprived ofthe exercife of reafon, is entirely
under the government of paffion, hath his mind ftill
filled with illufions and vain imaginations ; that he
difcovers his difeafe by the objects of his choice and
averfion, by his difcourfe, by his conduct ; that he
fports with danger, and often proceeds to fuch out
rage as to be dangerous to himfelf and all around
him. We obferve further,
9. That diffraction of mind is often difcovered by
groundlefs fear. While one in this deplorable fitua
tion laughs at danger, another is filled with the moft
difmal apprehenfions of it: and it isfrequently found,
that the fame perfon will at one time defpife real dan
ger, and at another, tremble at that which exifts
only in his disturbed imagination. Often is the fin
ner, who hath no real fear of God, enfnared by that
of man. He fears not him who can defiroy both foul
and body ; yet the fear of man proveth a fnare,. and
hurries him into many finful actions. At times,
when confcience is fomewhat awakened, he, who
lately feemed to laugh at the poking ofthefpear, is fo
appalled with terror, that his life becomes a burden.
God, when threatening his people with this ground
less fear, as a judgment to be inflicted, if they fhould
forfake his law, gives a moft lively description of it :
And upon them that are left alive of you, I will fend a
faintnefs into their hearts •, in the land of their enemies ;
and the found of apaken leaf pall chafe them ; and
they pall flee' as feeing from the fword: and they pall
fall, when none purfueth ; and they pall fall one upon
another, as it were by the fword, when none purfueth *.
The Pfalmift declares, concerning thofe very perfons
whom he had charged as faying in heart, There is no
God : — Then were they in great fear, where no fear
was f . How often are the words of the Prophet ac-
complifhedin the experience ofthe wicked! — There fore
* Lev. xxvi. 36, 37. f Pfal. liii. 5.

Ser. 30. of the Heart. 103
fare are my loins filled with pain ; pangs have taken hold
upon me, as the pangs of a woman that travaileth : I was
bowed down at the hearing of it; I was difmayed at the
feeing of it ; my heart panted, fearfulnefs affrighted me :
the night of my pleafure hath he turned into fear unto
me*. 10. A diffracted perfon is quite uncounfellable. He
thinks himfelf fo very wife, as to have no need of
inftruction. Like him, the finner trufts irt his own
wifdom and ftrength, as fufficient for his direction
and fupport. And this is a great evidence of fpiri
tual folly. Therefore, it is faid : He pall die with
out inftruction, and in the greatnefs of his folly he pall
go aftray]. And again, He that trufteth in his own
heart is a fool. Sinners, like thofe who are diffracted,
notwithstanding all the Symptoms of their madnefs,
are infenfible of it. If at any time they have an in-
termiffion, it is of very Short continuance. A new
temptation, or the ridicule of their friends will put
an end to it : and they Satisfy themfelves, that then
only their fnadnefs commenced, when they began to
have the firft dawriings of reafon. Whether, as fome
affert, it be a fign of incurable madnefs, in a natural
refpect, when the patient is capable, during a lucid
interval, of reflecting on the evidences and effects of
his diftrefs, we cannot pretend to determine : but we
are fure of this, that one brought to a juft fenfe of his
fin, is fairly in the way of recovery ; for there can be
nothing of this kind, without a believing apprehenfion
ofthe Saviour. But the ruin of fpiritual fools is,
that they know not their own folly. They that are
whole, need not a phyfician, but they that areftck. As
long as they continue ignorant of their difeafe, they
will defpife all advice.
This contempt of counfel is not only given as an
evidence of folly, but of folly in the extreme, of ab
folute madnefs. The Apoftle Peter, fpeaking of the
wicked in his time, faith ; They have forfaken the
right way, and are gone aftray, following the ways of
Balaam.
* Ifa. xxi. 3, 4. f Prov. v. 23.

104 On the Madnefs Ser. 30.
Balaam the fon of Bofor, who kved the wages of un-
righteoufnefs ; but was rebuked for his iniquity: the dumb
afs fpeaking with man's voice, forbade the madnefs of
the prophet*. Wherein did the madnefs of the prophet
appear? In his choofing the ways of iniquity, in
attempting to go with Balak's meffengers and curfe
Ifrael ; although God had exprefsly forbidden him
to go, or to curfe the people, becaufe they were blef
fed. It was indeed a ftriking reproof that he met
with. He had defpifed the voice of God, and now he
Shall be made to hear the voice of a dumb afs. He
was fo intoxicated with the love of money, that he
was filled with madnefs, and would fight againft God.
For his correction and conviction, God therefore, as
it were infufed the underftanding of a man into this
foolifh brute, and gave it the power of Speech for a
time. Like this mad prophet, every unbelieving fin
ner refutes to liften to the voice of God, and may take
a reproof even from the beafts of the field. For the
ox knoweth his owner, and the afs his mafter's crib.
Jefus Chrift, whofe name is Counsellor, is moft tender
ly exhorting finners to buy of him gold tried in the
fire ; affuring them of their great miftake and ruin
ing folly, in apprehending that they are rich, and in.
creafed with goods, and ftanding in need of nothing;
and folemnly declaring, that the cafe with them is.
directly the reverfe. But what is their reply ? Depart
from us, for we defire not the knowledge of thy ways.
Man, carried away by his folly, fays in his heart, /
will be wife, while it is far from him f . Solomon
confeffes that this was his own language, though at
length his eyes were mercifully opened to perceive its
folly. The great complaint that the perfbnal Wifdomf
of God exhibits againft finners is, that they fet at
nought all his counfels, and will have none of his re
proof ; that they hate knowledge, and do not choofe tbe
fear of the Lord. Therefore Jhall they eat, faith he,
of the fruit of their own ways, and be filled with their
own devices \. 11. The
* 2 Pet. ii. 15, 16. f Eccl. vii. 23. J Prov. i. 2 J. 29. 31.

Ser. 30. ofthe Heart. 105
11. The madman can only be reftrained by fupe
rior power. He muft fometimes be bound with cords,
or confined in fetters. So great is that madnefs of
fin, which prevails in the hearts of unrenewed men,
that God, in order to fupport his authority as gover
nor of the world, fees it neceffary to lay them under
many restraints. Some, who are lefs difpofed to out
rage than others, or whofe madnefs operates more
fecretly in the hidden chambers of imagery, he retains
in external decency by the more gentle influence of
the impreffions of a religious education. Others muft
be often lafhed by fevere convidtions of confcience.
Some are held in, by a refpect to religious perfons
with whom they are connected ; as Joafh was during
the life of the excellerit Jehoiada * : others, by means
of a faithful and awakening miniftry ; as Herod was
for a time, while he heard John Baptift f : and in
general, the prefence and example of thofe who fear
God, impofe a conftant reftraint on the world that
lieth in -wickednefs. Some are withheld from groffer
enormities, by a regard to character or intereft. God
fo powerfully over- rules their love of fame, or of
money, that it overbalances the love of pleafure, or
prevents the outbreaking of their natural malice or
cruelty. For the reftraint of others, who have no
fenfe of fhame ; he hath wifely provided the Salutary
inftitutions of men, the laws of different countries,
which are chiefly defigned for the lawlefs and difobe-
dient. Many are kept within bounds, by a natural
love of reward and fear of puniffiment ; which dif-
pofitions, however much they have been perverted by
the entrance of fin, God at firft implanted in the
breaft of man. Others are reftrained only by the im-
paffable barriers of Providence. Their way muft be
hedged up with thorns, or they muft be bound in afflic
tion and irons ; and fo be deprived ofthe means ne
ceffary for the execution of their wicked purpofes ; as
we learn from the hiftory of Pharaoh |, of Senna^
Vol. II. O cherib,
* 2 Chrpp. xxiv. 2. f M:jr. yj. 20. % Exod. xv. 9. io„

ior> On the Madnefs Ser. 30*
cherib *, and alfo of Manaffeh, who while he con
tinued under the frenzy of fin, was bound, like a
maniac in a dungeon f . Did not God, in his infinite
wifdom, employ fuch reftraints as thefe ; fuppofing
the madnefs of the heart to appear in every finner/
not merely in its natural power, but with all the fury
that proceeds from unlimited indulgence ; there is
every reafon to conclude, that the race of man would
foon b6 extinct, that the earth, and all the inhabitants
thereof would be diffolved. Nor is the infinite wif
dom of God manifefted, merely in employing fuch
reftraints ;. but alfo, in an illuftrious manner, in pro
portioning them with the greateft exactnefe, to the
temper and fituation of every individual, according
to the prefent neceffity, which the Almighty perfect
ly knows, from his intimate acquaintance with the
nature and degree of the difeafe ; fo that thefe re
ftraints are neither greater nor lefs, in any one in
ftance, than the purpofes of his government require.
They cannot, in their influence, exceed the defigned
degree ; becaufe his adorable perfections muft be
difplayed in over-ruling all the evil, which is in the
world, whether natural or moral, for good. Nor can
they be deficient ; for the fame perfections muft be
difplayed in keeping it within proper limits. While
be makes the -wrath of man to praife him ; it is necef
fary that the remainder of it, which it is not his
pleafure to over-rule for this end, fhould be re
ftrained \.
But there is nothing that will really tame the fin
ner, fave the effectual operation of Divine grace.
Many hearers of the gofpel confider it as a great af
front to them, to fuppofe the neceffity of an efficaci
ous work of the Spirit, for the production of faith in
their hearts ; becaufe fo extravagantly do they think
of their natural powers, as to perfuade themfelves,
that, by the exertion of thefe, they can do all that ia
requifite for eternal life, by believing and walking in
the way of holy obedience. But this fovereign and
irrefiftible
* Ife. xxxvii. 37. \ 3, Chron. xxxiii. it. iz. $ P&1' 1*kv«« *•*

¦Ser. 30. ofthe Heart. 107
irrefiftible operation is abfolutely neceffary, becaufe
their hearts axe full of evil and madnefs. And if they
become not the fubjects of it, their madnefs will con
tinue while they live. They apprehend that were
God fo powerfully to influence their hearts, it would
be an act of injuftice to them, and an affront to thofe
abilities which they already poffefs. But this work
of grace, fo far from being any injury to them, is the
greateft mercy that he can bellow ; a mercy, without
which all others will not merely be ineffectual, but
abufed to their perdition. Is it not the action of a
friend indeed, to prevent a perfon deprived of the
right exercife of reafon, from accomplifhiug his own
deftruCtion; and if it be neceffary, rather to employ
'reftraint, than fuffer him to run fo great a rifk ? Si
milar to this is the conduct of our merciful Father,
towards- perifhing finners. He fees that they are de
prived of the right exercife of reafon, and hurried
away by the vanity of their minds. Therefore, he
favingly infufes light into the darkened unJerftand-
ing. He fees the will to be in a ftate of abfolute re
bellion againft himfelf. Therefore, their hearts are
touched by him *. But here, indeed, the parallel
ceafes. For from whatever excellent motives a man's
friend may conftrain him, while he is deprived of rea
fon ; ftill there is in this cafe a real violence done to the
will, though done only to that of a diftra6ted perfon.
But, in the work of grace, there is no violence done
to the will ; nay, according to its effential conftitu-
tion, it can admit of none. It is efncacioufly, but
fweetly, inclined. The man is made willing. He is.
drawn, indeed, with bonds and cords ; but they are
the bonds of love, and the cords of a man f. He is dealt
with as a rational creature, as one reahy poffeffed of
reafon, however much difordered in its prefent exer
cife : for the eyes of his underftanding are enlightened.
One yoke is taken from off his jaws, and he is ena
bled cheerfully to take on another, which is unfpeak-
ably eafier. He is freed from the dreadful yoke of
fin, from the galling yoke of the broken law, and
admitted
* 1 Sam. x. 26. $ Hof. xi. 4.

108 On the Madnefs Ser. 38,
admitted into the glorious liberty of the fons of God.
With refpect to the understanding, though an infant
perfori is directly oppofed as to the erroneous dictates
of this faculty, which lead to his own ruin ; in the
work of grace there is a new light communicated, arid
the darknefs is difpelled, fo that the fubject of this
work really approves ofthe things of God, when in
his light made to fee light clearly. As the obftinaey
of a diftracted perfon, in adhering to the dictates of
his disordered mind, and to the determinations of his
untraCtable will, is juftly confidered as an evidence of
the neceffity of the merciful interposition of his friends.;
the blindnefs of the underftanding> and perverfenefs
of the will of finners, and their triumphing in the
mournful fruits of thefe-, as if they difplayed fuperior
wifdom and ability, while hurrying theni to eternal
perdition, fully declare the madnefs of their heart,
and illuftrate the infinite compaffiori of Godi, when lie
is pleafed gracioufly to interpofe in their behalf, and
pluck them as brands out of the fire.
1 2. A diffracted perfon is apt to think all triad but
himfelf. There have been mariy inftarices of delirium
working in this way. We will alfo frequently fee
thofe who are overcome with drunkenriefs, admiring
their own fobriety, and ridiculing the fuppofed in
toxication of others, who are either quite fober,
or far more fo than themfelves. This is the genuine
fentiment of finners, carried away by their iniquities,
and carelefs about eternity. In no way whatfdevet
do inconfiderate and gracelefs relations or friends dif
cover their love and tendernefs to others, with more
anxiety. If they have heard a Sermon, that hath been
attended with any power on their hearts, though for
merly they have been as indifferent about religidh as
the beafis that perp ; if they are brought to concern
about their eternal State by any providential difpen
fation ; all the wifdom of their companionate relatir
ons is on the rack, to difcover the moft effectual me
thods of banifhing fuch Serious impreffions, or of
preventing the perfons, as they fpeak, from gohifc'
diftniCtedi

Ser. 30. qf the Heart. 1 09
diftracted. Every one who is not as regardlefs of
Godj of Ghrift, and of falvation, of eternity, of hea
ven* and of hell, as themfelves, has gone mad. There
fore, when they think that thofe who are dear to
them are in danger of this affection;, they will ea'r-
neftly adv-ife them againft hearing gofpel-ferrhons,
reading their Bibles, or even thinking ; as if the poi-
fon lay in thefe things, and not in the guilty con
fcience. They will hurry them away to gay and
graeelefs company^ to finful diverfions ; nay> folicit
them rather to,, plunge into a courfe of diffipation,
than to think of religion. . In a word, they would ra
ther hand them peaceably down to hell with a lie in
their right hand,, than Suffer them to pais a thought
about the poffibility of going thither; or the way of
fleeing from the wrath to come. To what Shall we liken
this dreadful frenzy of profeffed Christians ? We can
think Of. nothing to which it bears any refemblance,
but the faVage fury of idolaters, who, in worshipping
the devil merely under another form, that Of the idol
Moloch, and in a manner more ftriking to the fenfes,
when, they had wrought thetafe'lves rip to fo unnatu
ral a fury, as to put their tender babes into the arms
of the red-hot image, left their feelings might be fo
far awakened as to make them endeavour to refcue
them, caufed drums to be beat, in order to drown
their heart-piercing Shrieks. Is there one inftance
among a thoufand-, of a perfon naturally fubject to
depreffion of fpirits, or to any particular 'difeafe that
affects the brain, becoming concerned about religion,
and dwelling on this fubject in his difeafe ; or is there
a tingle inftance of convictions being fo deep as to
iffue In defpondency ? This will be as good as ten
thorifand, to prove that religion is juft a fpecies of
diffraction-, that a real concern about falvation is no
thing but madnefs. Though multitudes daily pay
the ineftimable tribute of reafon tb their own disap
pointed ambition or humbled pride, to intemperance,
or an over-anxious engagement in worldly affairs ;
yet hot a murmur is uttered againft the World, or its
lufts.

a io On tbe Madnefs Ser. 30,
lufts. But if an individual fuffer, though perhaps ac
cidentally, in that caufe which alone is worthy ofthe
utmoft Stretch of our rational powers ; the alarm is
given, as if all ferioufnefs were the fymptom of an
incurable frenzy. How Strictly are the words of the
Prophet verified ; Tea, truth faileth, and he that de-
parteth from evil maketh himfelf a prey ; or as many in
terpreters render it, is accounted mad *.
We might bring many evidences from fcripture,
confirming this as the opinion of worldly men with
refpect to the godly. This is no new device of Satan,
for Strengthening and increafing the natural enmity
of the heart againft God and religion. It is a weapon
that he hath wielded, by means of his faithful fer- ,
vants, in every age. Thofe who keep within certain
bounds, who pleafe themfelves with a mere form, or
with a falfe religion, or who make religion only fub-
fervient to the world, or to the fervice of fin, he will
fuffer to pafs without this fligma. Such do no real
injury to his kingdom, but rather fupport it. But if
any man appear ferious, in the belief of his Bible, or
in the fervice of his God, he is fet up as a mark for
the ridicule of the world. When one of the fons ofthe
Prophets, the meffenger fent by Elifhah, had been a-
nointing Jehu,one ofthe captains who were with him,
faid to him : Is all well ? Wherefore came this mad fellow ,
unto thee] ? Strange ! that thofe, who pretend to be
fo much wifer than others, fhould be fo inconfiftent!
Here we find confcience whifpering another language
than what broke forth from the heart, and ftole from
the lips : Is all well? If the man was really mad,
why fhould there be any alarm at his coming. A
madman could neither do them any injury by his
words, if he refrained from violence ; nor afford them
any juft ground of fear. On occafion of that extra
ordinary difplay ofthe power of God, when the Holy
Ghoft was poured down on the day of Pentecoft,
and cloven tongues, as of fire, fat on each of the dif.
cipH
* Ifa. fix. 15. +2 Kings ix. u.

Ser. 30. of the Heart. 1 1 %
ciples, and when they fpoke to every man in his own
tongue, there were fome who attributed all this to
the madnefs of intoxication. They faid mocking, Thefe
men are full of new wine*. Feftus uttered the genuine
dictates of the natural heart, when he faid : Paul,
thou art befide thy f elf ; much learning doth make thee
mad. Well might the great prifoner reply : / am not
mad, mofi noble Feftus, but fpeak forth the words of truth
andfobernefs f. But though it may at times feem hard
to believers, to be accounted mad, when they are
only reftored to their right fenfes ; yet in this the
difciple muft not be above his mafier ; nor the fervant
above his Lord. In this manner the unbelievers of
that age blafphemed the Son of God. Many of them
faid, He hath a devil, and is mad ; why hear ye him \ ?
Left he fhould not appear bad enough by being called
Beelzebub, in order to make him contemptible, they
pretended that he was alfo diffracted, and unworthy
of being liftened to ; as we generally reckon him a
very weak perfon, who pays any regard to the words
of a madman. .=¦ Do any of you meet with the fevere
trial of being treated by your own relations, in confe
quence of your concern about eternity, as if you had
loft your fenfes, of being avoided by them, or perhaps
threatened with confinement and cruel ufage ? Con
fider him who endured fuch contradiction of finners againft
himfelf, left you be wearied and faint in your minds. Here
in he hath fet you an example of Suffering ; as he
endured fuch contradiction even from his own kindred.
For when his friends heard that he had begun his pu
blic ministry, and was working miracles, they went out
to lay hold on him, for they faid, He is befide himfelf '§.
And as the enmity of the world againft the feed ofthe
woman is unalterably the fame, it were indeed a bad
evidence of you, if you were not efteemed fools by
thofe who acknowledge no higher pedigree. If you
were exalted above your Matter, how could he ac
knowledge you as his fervants ? Let no man deceive
himfelf.
0
* Aifts ii. T3. + Afls xxvi. 24. J John x. 20. } Mark iii. 21.

U2 On the Madnefs Ser. 30,
himfelf If any, inan. among ym Jeemeth to be wife in this
wprld, let him become- a fool that he may be wife *-.
13. A madman counts his heft friends his enemies.
It hath been often obferved of people in this mourn
ful fitua.tipn, that they cannot bear the fight of thofe
who were deareft to them in the days of their tran
quillity. Often does the fpiritual fool reckon all thofe
his enemies who wifh well to his foul. The wicked,
in general, efteem the righteous to be_. their greateft
foes. They think the world would be well, were
they all out of it ; becaufe they cannot countenance
them iri their contempt of God, and excefs of riot.
They deem their peculiarity a certain evidence of
their enmity- Iri this light are the faithful fervants
of Jefus efpecially viewed. Therefore, Ahab faid to
Elijah : Haft thou found me, 0 mine enemy. The
Galatians, while footifk and bewitched, accounted Paul
their enemy, becaufe he told them the truth. ¥e%
they reckon God himfelf to be their enemy, becaufe
he will not approve their fin. Therefore he addreffes
ungrateful and perfidious Ifrael in this tender and af-
fedting manner : 0 my people, what have I done unto
thee ? and wherein have I wearied thee ? teftify againfl
vie f. As the wicked unjuftly reckon the godly their
enemies, they really treat them as if they were fa
When they have the power, they difcover the greateft
rage and madnefs againfl them. They have, faid,
Qqme, and let us cut them off from being a nation, that
the name of Ifrael may be no more in rememfi.ra>inc&\
Paul gives this teftimony of his own hatred of the
Chriftians, while he was a Pharifee : Being exceed
ingly mad againfl them, I perfecuted them even unto
ftrange cities §. In the fame language David exptef-
fes the enmity of his foes : They that are mad againjl
me are fwom againft me**. Never did the power of
fin, the evil of the heart, in exciting this fpiritual
madnefs, appear more evidently than in the persecu
tion of Him, who came to take away fin by the facri- fee
* 1 Cor. iii. 18. f Mic. vi. 3. ± Pfal. lxxxiii. 4* < Acts xxvi. II. ,
** Pfal. cii. 8.

Ser. 30. of the Heart. 113
fice of himfelf. His words, although quite unanfwer-
able, and his works, although inconteftably per
formed by the power of God, inftead of weakening
their oppofition, .only in creafed, nay, inflamed it to
rage and fury. When he had restored the man with
the withered hand, and reafoned fo powerfully that
his enemies could not charge him with breach of
Sabbath, they were filled with madnefs, and communed
one with another, what they might do unto Jefus *.
But finners, as if they wifhed to appear confiftent
with themfelves, and to fhew that their frenzy is of
an univerfal and uniform nature, as they count their
• belt friends their enemies, reckon their worft enemies
their beft friends. He, who feeks their eternal fal
vation, is a perfon not to be fuffered ; but he who
labours for the deftruCtion of their fouls, is worthy
to be hugged in their bofoms. Can any man devife
a new fpecies of iniquity, or Strike out a new pf&jh in
the fervice of Satan ? Not only is his invention ex
tolled, but his kindnefs is gratefully acknowledged.
He who is a pander to their lufts, is a true friend.
He who holds the cup of intoxication to their head,
is a man of a good heart. He who infufes principles
of infidelity and immorality ; or rather, who cherifhes
thofe that are naturally within, is their wifeft instruc
tor, and the only one who hath opened their eyes,
and recovered them from the childiffi prejudices of
education. The beft man in the world, and the moft
affectionate friend, is he who teaches them the
fhorteft road to hell. Should one, who feeks their
eternal welfare, prefume at any time to give a Serious
advice to any who are not novices in the courfe of ini
quity, he might "expect to Secure their perpetual ha
tred. If they are inwardly troubled with reflections
on eternity, the man who laughs them out of thefe,
may affure himfelf of their warmeft attachment ; be
caufe they wifh at any rate to get rid of them, and
earneftly defire the affiftance of a fecond perfon to
help off with the burden. Ahab, among all his pro-
Vol. II. P phets,
* Luke vi. 11.

U4 0n ^e Madnefs Ser. 30.
phets, had but one Micaiah, who told him the
truth, and warned him faithfully of his danger ; but he
hated him, and gave his fervants thefe orders : Put this
fellow in prifon, and feed him with the bread of affliction,
and with the water of affliction ; while he dealt kindly
with the four hundred prophets who lied to him in the
name of the Lord *. Thus we fee that the words of
God are ftill verified in his enemies : They calf tbe
proud happy ; yea, they that work wickednefs are fet up ;
yea, they that tempt God are even delivered -\. With
far greater juftnefs may the words of Joab be applied
to the finner, than they were to David, when for a
moment the king was loft in the parent, in fo bitterly
deploring the fate of his rebellious fon : Thou lovejl
thine enemies, and hatefi thy friends J.
From this fubject we may learn,
1 . The reafon that true religion is fo often in fcrip
ture denominated wifdom. It is becaufe every thing
elfe in a comparative view, is folly ; and the total
neglect of religion, folly in the extreme. All the na
tural or acquired wifdom of a man is unworthy ofthe
name, if he remain unacquainted with God. The ex
cellency of knowledge is, when wifdom giveth life to him
that hath it §. Solomon had great experience of wifdom
and knowledge, and gave his heart to know wifdom : —
but he perceived that this was alfo vexation of fpirit.
For in much wifdom, is much grief ; and he that increafeth
knowledge, increafeth forrow **.
2. We have alfo the folution of a difficulty which
would otherwife be infolvable : — how rational crea
tures, formed for immortality, who may be affured
that they muft be eternally happy or miferable, pre
fer temporary pleafures to the everlafting enjoyment
of God ; nay, wilfully, incur eternal pain for the
pleafures of * moment ? The plain reafon of this con
duct, abffrdCtly fo unaccountable, is, that* madnefs is
in their hearts.
3. Cok-
* 1 Kings xxii. 27. f Mai. iii. 15. J 2 Sam. xix. 6.
§ Ch. vii. 12. ** Ch. i. 16  18-

Ser. 30. of the Heart. 115
3. Consolation to the children of God under
the hatred and perfecution of worldly men. Truly
they are more to be pitied and prayed for, than re
garded; for they are deftitute of right reafon. They
call evil good, and good evil. They love vanity and
follow lies. Though you are defpifed by them as
fools, for giving yourfelves any trouble about an in-
vifible world, an unknown eternity ; yet you have the
approbation of God, whofe judgment is according to
truth. The fear of the Lord is the beginning of wifdom :
a good undemanding have all they who keep his com
mandments. Therefore, blefs tbe Lord, who hath given you
counfel. By nature, you were as foolifh and ignorant
as others. You were yourfelves fometime foolp, dif-
obedient, deceived, ferving divers lufts and pleafures : —
but God, according to his mercy hath faved you. God
is the Lord, who hathpewed you light. Bind the fa-
crijice of praife with cords to the horns qf the fpiritual
altar. Implore further deliverance from your natural
folly. As far as fin prevails in your hearts, folly pre
vails : and yours is more inexcufable than that of
others, becaufe you have received a communication of
fupernatural wifdom.
Sinners, confider your deplorable and dangerous
fituation. You may fancy yourfelves to be in a de-
firable ftate, becaufe you have as much as heart
can wifh. But furely every man walketh in a vain
pew*, ox in apadow. It is merely an imaginary
blifs that you poffefs. It is like a theatrical reprefen
tation, wherein perfons affume fictitious characters,
and pafs backward and forward for a ffiort time, on a
ftage, and then difappear. This madnefs can con
tinue in your heart, only while you live. Death will
Soon clofe the fcene, and reftore you to your fenfes.
Many are fo mad as to think, that God will pay fome
refpect to their fancied grandeur, and treat them as
they have been treated by others while in this world.
But vain is the thought. For he accepteth not the per fons
* Pfal. xxxix. 6.

n6 On the Madnefs, S£c. Ser: 30.
fons of princes, nor regardeth the rich more than the
poor : for they all are the work of his hands *. — As a
dream when one awaketh-, fo, 0 Lord, when thou a-
wakeft, thoupalt defpife their image f / Theix padowy,
imaginary life, their vain pew, for it is the fame
word, will be treated by him with infinite contempt.
There will be none of this kind of madnefs, that we
have defcribed, in the bottomlefs pit. Nothing but
the madnefs of defpair, which is metaphorically re
prefented by that which, on earth, is fometimes the
effect, both of madnefs and defpair ; gna/hing of teeth.
There every finner Shall be brought to his fenfes, and
have a juft apprehenfion of the value of that bleffed-
nefs he hath loft, by the mifery to which he is eter
nally fubjected.
Improve the Lord Jefus as made qf God unto you
Wifdom. Believe his teftimony, when he is affuring
you of your folly and madnefs. His great defign, in
the difcharge of his prophetical office, is to convince
finners of their fpiritual infatuation. Doth not Wif
dom cry, and Underftanding put forth her voice? And
what is the language of the perfonal Wifdom of God,
when addreffing the fons of men ? Oyefimple, under
ftand wifdom, and ye fools, be qf an underftanding^
heart. — Employ him as your Phyfician. When of,
old he cured thofe who were diffracted, it was juft
an emblem ofthe work which he ftill carries on, in
making the heart of the raft) to underfiand knowledge ;
and an encouragement to you to truft in him as tbe
Lord that healeth you.

SER-
Job xxxiv. 19. f Pfal. lxxiii. 20.

SERMON XXXI.

On the UNBELIEF of the HEART.

John viii. 45.
Becaufe I tell you the truth, ye believe me not.

C> TRAIT is the gate and narrow is the way that
O leadetb unto life. Surely, it is a moft affecting
confideration that by far the greateft part of thofe
who enjoy the means of grace, who have eternal fal
vation from day to day exhibited to them as a free
gift through Jefus Chrift, do notwithftanding finally
perifh. The declaration of the faithful and true Wit-
nefs may for ever put to filence the vain men who
flatter themfelves, that the number of thofe who fail
of eternal life is comparatively fmall : and he hath
exprefsly teftified ; Few there be that find it. But
there muft certainly be fome bane at the root of thofe
hopes, which the generality of gofpel- hearers form
with regard to falvation. And it is this. From the
free and unlimited nature of the call of the gofpel,
as well as from their unjuft ideas of the Divine per
fections, of fin, and of themfelves ; they apprehend
that falvation is a very eafy matter. By education, or by
Continuing under a difpenfation of grace, they acquire
fome fpeculative notions of evangelical truth. Per
haps, they experience a common illumination of their
underftandings; attended with a confiderable warmth of

n8 General Obfervations on Ser. 31.
of natural affection : and they inftantly conclude that
all is well with them, that they have an indefeafible
title to Chrift and all the bleffings of the covenant ;
while they remain grofsly ignorant of the power and
wickednefs of the unbelief of their hearts, of the im-
poffibility of delivering themfelves from it, and of the
abfolute neceffity of the regenerating work of the
Spirit. They account the exercife of faith, and the
attainment of holinefs, nowife difficult ; becaufe they
have never feen their unbelief. The general pre
valence of this foul-ruining miftake, our natural
pronenefs to embrace it, and its fatal tendency, dif
cover the neceffity of a particular inveftigation of
this Subject.
The preceding part of this chapter, from verfe 12.
efpecially contains ftriking evidences and fevere re
proofs of the unbelief of the Jews, with refpect' to the
Son of God. He affigns feveral reafons for their re
jection of himfelf. They judged after the flefh, verfe
15. They were in a ftate of fpiritual bondage; the
fervants of fin, verfe 24. They could not hear, that ,
is, approve and take pleafure in his words; and
therefore, they did not underfiand his fpeech, ver. 43.
They were the children of the Devil, ver. 44. And
in the words immediately before us, he affigns ano
ther reafon of their conduct. They did not believe
his doctrine, becaufe it was true.
In opening thefe words, it is propofed,
I. To make fome general remarks on the fin of
unbelief. II. To illuftrate the truth of the reafon given by
our Lord for the rejection of his doctrine.
III. To confider fome ofthe evidences of unbelief,
and of the influence of the reafon here affighed for it,
as appearing in the denial of Divine truth.
I. We are to make fome general obfervations on
this fubject. i. Unbelief

Ser. 31. the Unbelief of the Heart. 119
1. Unbelief may be viewed as either natural or
acquired. Natural unbelief is that1 propenfity, which
is in the hearts of all men without exception, to dif-
believe the teftimony of God, whatfoever it contains,
and in what manner foever it be communicated. Not
only are thofe, who are born in a land of light,
chargeable with unbelief in this fenfe, but even the
heathen, who are deftitute of vifion : for though they
have no revelation, they have a natural difpofition to
reject the authority of God, and to prefer the corrupt
inventions of their own minds to any revelation that
he might be pleafed to make. They afford a ftriking
proof of this propenfity, by refuting thofe intima
tions of his nature and perfections, which the works
of Creation and Providence afford them. Therefore,
the Apoftle declares them to be without excufe. That is
called acquired unbelief, which all are guilty of, who,
being favoured with thelight ofthe gofpel, and come to
years of difcretion, actually reject Chrift, and falvation
by him, or, in other words, who do not really believe
on him to the faving of the foul. It is faid to be
acquired, becaufe it is the bitter and empoifoned fruit,
which proceeds from the corrupt root of the natural
unbelief of the heart. It is natural unbelief increafed,
confirmed and aggravated by the abufe of the means
of grace, by a tinner's activity in hardening his heart
againft God. It is alfo often called, by Divines, pofi-
tive unbelief, becaufe it is the evil of the heart break
ing forth in pofitive actings of rebellion.
1. Unbelief is efpecially an error of the heart.
Many are the errors to which the underftanding is
fubject, through its natural darknefs and blindnefs,
with refpect to the things of God. It is, indeed, liable
to every error and abfurdity. There is nothing too
grofs for it to receive. But errors of the heart are
ftill more fatal, becaufe they keep a firm hold, and
more immediately affect the practice. Indeed, the
greateft part of thofe errors, which may be denomi
nated fpeculative, proceed from fome corrupt frame
of the Heart. Great is the natural darknefs of the
underftanding ;

120 General Obfervations on Ser,, 31.
underftanding ; but the perverfenefs of the heart is
ftill more powerful : for the underftanding often affents
to what is contrary to reafon, being mifled by the de
pravity of the heart. This, becaufe of its unremitted
oppofition to God, is determined to reject his teftimo
ny. Therefore, it exerts all its power iri order to de
lude the underftanding, by involving it in a dark
cloud of falfehood. Men, by the force of natural
reafon, or in confequence of rational conviction, may
be recovered from errors in judgment, while the
heart remains under their power. But never is the
heart reclaimed from thefe, by the faving operation
ofthe Spirit, unlefs the underftanding be at the fame
time enlightened in the knowledge of God, and de
livered from all fundamental miftakes.— Unbelief is
an error of this kind, as we learn from the language
of the Spirit ; They do always err in their hearts *.
Many errors, which do not immediately affeft , the
foundation, take their rife from partial ignorance,
from the want of a pure difpenfation, or from in-
diftinCtnefs of apprehension ; but reigning unbelief
always fuppofes wilfulnefs and obftinacy, in the re
jection of thofe means of falvation which one enjoys.
Therefore when God fays, They do always err in their
hearts ; he adds, And they have not known my ways.
This cannot fignify, that their unbelief was owing' to
the want ofthe means of knowledge ; for they had a
revelation both of Law, and of Gofpel. He fiewd
them his flatutes, and his tefiimonies. But the know
ledge, here intended, is that of approbation, choice or
affection, that which implies both faith - and love.
They have not known, that is, they have not approved
and delighted in my ways. — Unbelief muft of necef
fity be an error of the heart ; for here, faith, its op-
pofite, as a grace of the Holy Spirit, efpecially refides.
It is not indeed confined to the heart, Strictly under
ftood ; for as implying knowledge, it hath its rife in
the underftanding. But it is perfected in the will. As
hath been often juftly obferved ; it is radically in the
underftanding, and operatively in the will. It in
cludes
* Heb. iii. lo.

Ser. 31. the Unbelief of the Heart. 12 1
eludes-, not only an affent to the Divine teftimony as
true, but a confent to the matter of it as good.
3. Unbelief is a fin more aggravated and inex
cufable under the New, than it could be under the
Old Teftament difpenfation. The revelation given to
thofe who lived under the law, was only of a Saviour
to come. They could only fee his day afar off. But
the Gofpel exhibits the Saviour as already come, points
to Chrift as that very Saviour fo long promifed, and
proclaims him as the end ofthe law for righteoufnefs to
every one that believeth. Betides, their revelation was
comparatively dark. The doctrines concerning the
Perfon and Mediation of Chrift, were greatly hid un
der types and Shadows, which are faid to have been
carnal ordinances, impofed Until the time of reformation.
However clear their light in comparifon of that ofthe
heathen, who were without God ; it bore as little pro
portion to ours, as the faint light of the morning to
the brightnefs of the meridian fun. Becaufe of the
comparative obfeurity of their vifiori, indeed, a faith
lefs extenfive and diftinct than what is now required,
was then fufficient to falvation. This was ftill more
the cafe under the Patriarchal difpenfation, than" un
der that of Mofes ; becaufe the revelation was ftill
more confined. Yet the faith of Old Teftament Saints
may well put Chriftians to the blufh. When we con
fider the darknefs of the difpenfation, and the Sha
dowy nature of their ordinances, their faith feems to
have been comparatively more powerful, penetrating,
and iUuftrious than that of thofe to whom the kingdom
of heaven is come. We can fcarcely think that it was
poffible for any one under the law, to have a juft and
extenfive notion of the fpiritual meaning of the fi
gures and ritual observances, without the immediate
faving inftruction of the Holy Spirit ; efpecially as
with refpect to the prophecies, which were generally
lefs obfcure than the types, the Prophets themfelves
had to inquire, and to fearch diligently — what— -the Spi
rit of Chrift, which was in them, did fignify*. But fo
Vol. II. Q_ " clear
* 1 Pet. i. 10, 11,

122 General Obferiiations on Ser. 3f„
clear is the light of the Gofpel, that many who enjoy
it, have an extenfive knowledge of its doctrines in a
fpeculative way, while continuing Strangers to its power.
If then the faith of believers under the Old Tefta
ment was attended with far greater difficulties than
ours, with refpect to revelation and external circum
ftances ; the unbelief of thofe who rejected that dif
penfation muft have been lefs inexcufable. Indeed,
it is juft as eafy for Divine Power to work faith in the
heart, by means of a dark and limited revelation, as
by that which is moft perfpicuous and extenfive ; for
there can be no obstacle in the way of Omnipotence^:
but men fhall be accounted more or lefs guilty, ac
cording to the means with which they have been fa
voured. If hefware in his wrath,, concerning the If-
raelites, that becaufe of their unbelief they fhould
not enter into his reft ; if he was juft in the condemna
tion of thofe for rejecting Chrift, to whom his coming,
was only foretold, and his perfon and work figura
tively reprefented ; how much more aggravated muft
our unbelief be, if we reject him who is actually
come as a light to lighten the Gentiles, and who is in
the Gofpel exhibited to us as he who was dead, and
is alive, and who liveth for evermore ?
4. The unbelief of Gofpel-hearers in our time is
greater than that of thofe very Jews who crucified Je
fus. When profeffed Chriftians read the hiftory of
his fufferings, or hear it feelingly narrated, they are
ready to exclaim againft the ingratitude and cruelty,
the rebellion and obduracy of that wicked people ;
and to perfuade themfelves that had they then lived,
inftead of rejecting and crucifying him, they would
have believed on him, and followed him as his faith
ful fervants. But if thofe who think or fpeak in this
manner, who pretend fuch diffatisfaction with the
blood-thirfty Jews for murdering Chrift, reject his
righteoufnefs as the only ground of juftification, or
defpife his precious truths ; if they do not cordially
embrace him as their Sa; lour ; it is all a vain imagi
nation, and nothing but the language of folly. This is

Ser. 31. the Unbelief of the Heart. 123
is paying the fame empty compliment to Jefus, which
the Jews did to his fervants, when they faid : If we
had been in the days of our fathers, we would not have
been partakers with them in the blood of the prophets * ;
while even then they difcovered the very fame fpirit :
for, as he foretold, they not only killed his meffen-
gers, but himfelf. All fuch as reject Chrift in the
days ofthe Spirit, would affuredly, acting according
¦to the fame principles, have rejected him in the days
of bis flefh. As nominal Chriftians. in our time look
back to the paft, there is no doubt that the unbe
lieving Jews looked forward to the future. Even
when tempting God in the wildernefs, and defpifing
all his mighty works, they might flatter themfelves
that when that great Prophet, of whom Mofes had
fpoken, fhould make his appearance, they would
give him the warmeft reception. They were anxi-
oufly longing for the Meffiah, fuch as they fancied
him to be, even while they were perfeeuting thofe
Very Prophets who foretold his coming. • Nay, as ap
pears from their anxiety to know whether Jefus were
the Meffiah, and from their earneft expectation of
his coming in that age, they doubtlefs flattered them
felves that they would hear him and be obedient,
at the very moment that they crucified that illustri
ous Perfon, of whom Mofes in the law and the Prophets
did write.
Bur the guilt of thofe, who reject Chrift now, is not
merely equal to that of thofe who did fo, when he
appeared in out world. It even exceeds it. For
then he appeared as a man of ' f arrows ; he veiled his
glory ; he came in fo mean and humble a manner as
to difappoint all the hopes they had entertained of
the temporal grandeur ofthe Meffiah. And with re
fpect to the generality of the nation, what they did
againfl Chrift was through ignorance ; for had they
known, they would1 not have crucified the Lord of glory -j-.
But unbelievers in our time, that is, all who do not re
ceive Chrift as made of God unto them wifdom, righte
oufnefs,
* Matt, xxiii. 30. \ Acts iii. 1 7.

I24_ General Obfervations on Ser. 31.
cufnefs, falsification, and redemption, reject him- m his
glory, though exalted a prince and a Saviour : and
many who make a profeffion of the faith do it know
ingly, being rationally perfuaded that he is both Lord
and Chrift. Nor have thofe any fufficient apology for
themfelves, who fcorn the very profeffion of his blef
fed name, For not to mention the internal evidence
of Chriftianity, arifing from the manifeft tokens, of
Divine authority impreffed on the word ; they have
not only the moft unexceptionable teftimony to the
truth of what is related in the goSpel-hiftory, but
proofs that could not he afforded to any who believed
in Chrift while he was on earth, in the accomplifh,-
ment of many illuftrious prophecies ; particularly in.
the propagation of Christianity through the whole
world, by the moft unlikely means, in direct oppofi-
tion to the greateft obftacles, and with an expedition
never exemplified in any conquefl that was attended
with the confufed noife of the warrior, and with garments .
rolled in blood ; in the deftruCtion of the temple and
city of Jerufalem ; in the dreadful and unparalleled
calamities which betel the nation of the Jews ; in
their difperfion through the whole world, and mira
culous prefervation in a ftate of diftinction from every
other people ; in the downfal of the Roman empire,
and partition of it into ten kingdoms ; and in a word,
in the rife, progrefs, and begun overthrow of the Man
of Sin.
5. This corrupt principle naturally exifts, nay,
rules in every heart. Let none imagine that this is
fomething peculiar to the worft of men, as an evi
dence of their uncommon guilt and wickednefs. The
cafe is univerfal. All the children of men are born
under the reigning power of unbelief, as well as that
pf many other corruptions ; and even all believers
have the remains of it lodging within them, distract
ing them in every duty, and impelling them toevery
iniquity. We know, there are only two ftates, to one
of which every gofpel-hearer muft belong. He muft
either be in a State pf juftification, or in a ftate of

con-

Ser. 31. the Unbelief of the Heart. 125
condensation. Thofe only who believe are juflified ;
and all who do not believe, are condemned. He that
beUevetb on him, is not condemned ; that is, as it is af
terwards expreffed, hath everlafting life ; but he that
believeth not, is condemned already ; — he pall not fee life,'
but the wrath of God abideth on him*. Every man
then who hath not the faith ofGod's elect, is an unbe
liever : and no man is born a believer, by virtue of
the powers of nature, or any fufficiency of grace that
may be fuppofed to be given to all within the pale of
the Church ; fox faith is not qf yourfelves, it is the gift
of God. Therefore, every man, as he comes into
the world, hath a corrupt and abominable habit
or principle of unbelief reigning in his heart. Men
are defcribed as naturally children of difobedience-f ;
and this denotes that all are born under the power of
unbelief, for'the expreffion might be rendered with
equal propriety, children of unbelief. They are faid
to heftow of heart to believe ; which ffiows that the
heart, how prone foever to its own corrupt ways, is
averfe from God.
In this polifhed age, indeed, in which men, who
yet prefume to call themfelves Chriftians, have inge
niously refined away all the doctrines of Chriftianity,
that are obnoxious either to the pride of human reafon,
or to the pride of human will, and openly maintain
that fin is an evil of fo fmall importance, that God is
under no neceffity of nature to punifh it, and that the
eternal puniffiment thereof would be inconfiftent with
his perfections ; that men are not only born as pure
as Adam was before he fell, but that they can eafily
atone by their own doings for all their actual tranf-
greffions ; that Jefus Chrift did not really Satisfy Di
vine Juftice, nay, that he could not, being blafphe-
moufly. reprefented as a mere man ; — we need not be
furprifed that thofe only are called unbelievers who
entirely reject Divine Revelation, and that the name
of unbelief, is by many confined to abfolute infidelity.
It would be abfurd to refufe, that fuch terms are in
the
* John iii. i8. 36. + Eph. v. 6.

126 General Obfervations on Ser. 3t.
the New Teftament moft ordinarily ufed with refpect
to thofe who denied the truth of Chriftianity. But
the reafon is plain. This was a new revelation, the
rejection of which, efpecially as confirmed by fo many
divine works, was the moft inconteftible evidence of
unbelief that could be given ; while the belief of it,
notwithftanding the moft virulent oppofition, and the
moft powerful temptations, gave the greateft ground
for charitable judgment as to the reality of faith. In
this refpect men are often faid to have believed^ be.
caufe they acknowledged Chrift as the Meffiah. But
when he acted as the judge, either of the heart, or of
the practice, in declaring the real ftate, or reproving
the prefent exercife of thofe who attended on his mi
nistrations, the idea of unbelief is carried much far
ther. Then it is attributed to thofe who were defti
tute of faving faith, though they profeffed to be belie
vers ; or, who, though genuine faints, were labour
ing under the remaining power of this corruption.
Thus, our Lord addreffing thofe who called them
felves his difciples, faid ; But there are fome of yon
that believe not. For Jefus knew from the beginning,
nuho they were that believed not *. It is by no means,
intended, that he knew who they were who fcorned
to make a profeffion of his name ; for this required
no uncommon exercife of difcernment. Such muft
have been equally known to all who ordinarily fol
lowed him. But the meaning is, that, as the Search
er of Hearts, he, from the very firft, difcerned thefe
who were hypocritical profeffors, or felf-deceivers,
from thofe who had genuine faith. This is unque
stionably evident from the words immediately follow
ing ; — and whopould betray him. Even after his re-
furrection, he upbraided the eleven with their unbelief
and hardnefs of 'heart f. Though infidels, therefore,
deferve the defign ation of unbelievers in the higheft
fenfe ; according to fcriptural ufe, it includes all who '
are not the fubjects of a juftifying faith, let their pro
feffion be what it will. And there is the greateft ne
ceffity, ¦
* John vi. 64. -J- Mark xvi. 14.

Ser. 31. the Unbelief of the Heart. 127
ceffity, in our time, for attending to this diftindlion ;
becaufe in a country where the Chriftian religion is
eftablifhed, and in a period in which the Church en
joys external peace, there is far greater danger of a-
dopting a profeffion, without the power of godlinefs,
than there was in thofe times, when fuch as did fo
were called literally to forfake all and follow Jefus.
6. No finner can deliver himfelf from the power
of unbelief. All things, indeed, are poffible to him that
beKeveth ; but believing itfelf is impoffible to every
natural man. Well might our Lord fay to his difci-
ples, as expreffing the delegated omnipotence of faith,
when there is a proper call ; If ye have faith as a grain
of muftard-feed, ye pall fay unto this mountain, Remove
hence to yonder place, and it shall remove * : for it is
as eafy for man to lift any of the everlafting moun
tains out of its place, as to remove that mountain of
unbelief, under which he is naturally buried. As
foon as this is removed, he can boldly fay to every
other ; Who art thou, 0 great mountain ? Before Ze-
rubbahel a plain \ ? The heart, in its natural fitua
tion, not merely infected with unbelief; but be
caufe of its univerfal and abfolute influence, is deno
minated from this, a heart qf unbelief. There is not
in it one latent fpark of genuine faith. We have al
fo feen that its power is increafed by the tinner's in
strumentality, and not merely by his, but alfo by that
of Satan ; fox the God of this world hath blinded the
minds of them that believe not \. Nor is the under
ftanding alone under his influence. As long as the will
of man is unrenewed, it is taken captive by the Devil,
at his will. He. is the Spirit thatnow worketh in the chil
dren of difobedience §. Nor is his operation of a fecon-
dary kind, or merely in the way of fuafion. It is remark
able, that the fame word is here ufed, which elfe
where denotes the operation of God in the hearts of
believers, his working ia them both to will and to do
«f his good pleafure **. And it fignifies an efficacious and.
* Mat. xvii. 20. f Zech. iv. 7. % 2 Cor. iv. 4.
§ Eph.ii. 2. ** Phil. ii. 13.

12 8 General. Obfervations on Ser. 31.
and energetic working, fuch as certainly produces the
end in view. He may, therefore, well be defigned
the god of this world ; for though his fubjects. Serve
him with the whole bent of their wills, yet he ex-
ereifes a real energy in, and dominion .over them. In
the fame fenfe is he a god to them, as the true God is
to his people. He worketh in them according to. his
pleafure. Notw-ithftanding all the outcry made a-
gainft the doctrine of a Divine efficacious operation,
there is no more force done to the will by it, than the
fcripture afcribes to the agency of Satan on them who
believe not. The natural liberty of the will is no
more destroyed by God's faving operation, than by
that of Satan which leads to deftruCtion. Nay, though
it be inrpoffible that, according to its natural confti-
tution, there fhould be any real violence done to the
will ; there is a much nearer approach to this in the
work of Satan, than in that of the Spirit of God. The
reign of God is of the moft gentle kind. His people
are made willing, as being allured by the beauties of
holinefs. Chrift rules in the heart of thofe who are
naturally his enemies *, not only as he erects his king
dom there, but as he retains them in his fervice by
the bonds of love. But the government of Satan is
defpotic. His fubjects are all bond-flaves. They
are taken captive. There is, indeed, fo much of the
femblance of liberty, that they act according to the
dictates of the perverfe will. But though this fame
will be free in its acts, in the choice of evil, it is
under bondage as to its habitual ftate. All the free
dom that it has, in any act, is fuch as flows from the
bondage of corruption. By the entrance of fin it hath
received a wrong bias. It is turned quite contrary
to what it originally was. It is free only in the
worft refpect : for faith the Apoftle ; When ye were
the fervants, or as it may Strictly be read, the bond-
flaves of fin, ye were free from righteoufnefs f . This
ftate, indeed, deferves not the name of freedom. For
the carnal affections lord it over the underftanding. • This
* Pfal. ex. 3. % Rom. vi. 20.

Ser. 31. the Unbelief qf the Heart, $39
This leading faculty, again, is naturally blind, and
as, hath been iliuffrated, ha,th much acquired blind
nefs from the influence of Satan ; in confequence cf
which, it either milleads the will by a partial and er
roneous judgment ; or, which is more frequently thq
cafe, is overpowered by the will, aided by its carnal
affections : and the unfaithful confcience often leaves
both in a falfe peace. Brit the liberty to which the
Chriftian is reftored is of a genuine kind : he is the
L$rd 's free-man ; fox whom the Son makes free, they
are free indeed. When the believer fays ; 0 Lord, I
am thy fervant, he can add with the greateft juftnefs ;
Thou haft Iqqftd my bonds. So far is the underftand-r
ing from being blinded here, that its eyes are opened*.
That God who command.ed the light to pine out of dark
nefs, pines in our hearts, to give us the light of the
knowledge of the glory of God in the face qf Jefus
Chrift f. The will is in part reftored to its juft and
original propenfity. It habitually acts according to
thg direction ofthe underftanding. Confcience faith
fully reproves fin, and points out duty. The affec
tions are Subjected to the judgment ofthe underftand
ing, and follow the choice of the will.
Before the power of unbelief be deffroyed, there
muft then be af eal change of the heart- The evil
heart of unbelief inuft be taken away, the hard and
ftqny heart, and an heart of flefh be given. For
faith is the gift of God. It is a new creation ; God
fulfils in us all the good pleafure of his goodnefs, and
tbe work of faith with power \. The fame power,
the fame exceeding greatnefs of power is requisite here,
that was difplayed in raifing Chrifi from the dead § :
for this is a real refurrection, though of a fpiritual
kind ; Tou hath he quickened — and raifed up together
with Chrift **.
7. According to the difpenfation of grace, it is
peculiarly the work of the Holy Spirit to convince fin
ners of unbelief. He Pall reprove, or convince the
Vol. IJ. R world
* Eph. i. 18. j- 2 Cprr iv. 6. % 2 Thef. i. 1 1. § Eph. i. 19, 20.
** Eph. ii. 1. 6.

i3"o General Obfervations on Ser. 31.
world of fin *. This is exhibited as the primary end
of his miffion, and the fin of unbelief as one thing of
which he efpecially convinces ; — becaufe they believe
not in me f. Without the work of the Spirit, a man
can entertain no right apprehenfion of this fin. By
the exercife of his own powers, or from the teftimony
of a natural confcience, he may be convinced of
many of the fins of his practice, and grieved for his
open iniquities, as expofing him to prefent Shame, ¦
or to future perdition : but without the faving effi
cacy of the Spirit, he can never truly know, or be
grieved for his unbelief. 'This is a fin that lies clofe-
ly hid from the natural man. He knows not what it
means. He is offended at the idea of his being guilty
of unbelief. He believes the fcriptures to be the Word
of God. He believes that there is falvation for finners
through Chrift. And how can be be an unbeliever ?
But when the Spirit deals effectually with the heart,
he lets fuch an one fee, that naturally he has no truft
to place in God, that he treats him as if he were a
liar, that he will more readily credit any fuggeftidn
ofthe father of lies, than judge him faithful who hath
promifed. As the finner cannot fubdue the unbe
lief of his heart, or even bring himfelf to a juft
and affecting fenfe of it ; it is ground of comfort, that
our Lord hath exprefsly promifed that this work fhall be
* John xvi. 8.
\ In the two following verfes, the particle becaufe does not de
note the reafon ofthe Spirit's agency in the work of conviction,
but the evidence on which he proceeds, the unanfwerable arguments
which he brings home on the heart. He convinces of the perfect
righteoufnefs of Chrift as a fufficient ground of confidence, from the
great argument of his afcenfioq, which fully demonftrates his com- ,
plete juftification as our Surety; and of judgment, or the certain ,
condemnation of all the enemies of his people, becaufe Satan their '
great enemy has been fpoiled on the crofs and cajl out. Therefore, ,
it is moft reafonable to underftand the words in verfe 8. not as de
claring the reafon why the Spirit works as the great efficient caufe
of conyidion, as if it were meant that the rejedion of the miniftry
of Chrift, while he was on earth, had made' it neceffary that the
Spirit fhould engage in this work ; but as expreffing the leading
article on which he brings conviction into the hearts of men.

Ser. 31. the Unbelief of the Heart. 131
be accompliffied by his Spirit : He shall convince tbe
world of fin.
8. God is juft in condemning finners for their un
behef. We know that he does fo ; for he that believeth
not is condemned already : — the wrath of God abideth on
him. And if he condemns them, he muft be juft in
his judgment ; for he is a God of truth, and without
iniquity. If he is juft, as the jufiifier of him that belie
veth in Jefus, he would be unjuft, did he not con
demn him who believeth not: for true juftice confifts
in giving every one his due ; not merely in acquitting
thofe who are found righteous, but in awarding pu
niffiment to thofe who are found guilty. But here
his juftice is manifeft ; for although, as children of
the firft Adam, we are naturally under the power of
unbelief, and cannot deliver ourfelves from it ; it is
neverthelefs our crime. An implicit faith in the Di
vine authority is what man owes to God as his Crea
tor, Lawgiver and Governor. If, by wilful rebellion,
man hath loft his power to believe, the blame is whol
ly his own. Nor can this failure on his part in any
refpect annul his Sovereign's right to command : and
this is the commandment of God, that we fhould believe on
the name of his Son. Therefore, he juftly condemns
thofe who refufe obedience. If man hath become
prodigal, and fquandered away all the fubftance that
his heavenly Father gave him, he cannot juftly com
plain of his Father, though he condemn him for the .
want of that which he' hath willingly and wickedly
diffipated. But the juftice of God in the condemnation of the
unbeliever will more fully appear, if it be confidered
that man is not only unable, hutunwilling to believe. He
is not merely deftitute of power to obey the command
of God ; but utterly averfe from obedience. Therefore,
our Lord not only fays, Without me ye can do nothing ;
but thus accufes his hearers, Te will not come unto me,
that ye might have life. Nor is this language peculiar
to New-Teftament times. We find the fame com
plaint exhibited by God with refpect to his ancient
Church :

132 General Obfervations ok Ser. $i~.
Church : But my people would not hearken to my voice ':
Ifrael would none of me *. The finner is not only
dead in trefp'affes and fins, and therefore uriable to make
himfelf alive to God, but he hves his ftate of fpiriWal
death. He is not merely a fool, and therefore flow lif
heart to believe ; but he hates WifdOrn and inftruction;
He does not limply need counfel. tie fits it at nought,
and defpifes all reproof. He is not only under thi
power of Satari ; but he delights in his bondage, and
fays, / have loved fir angers, and after them will I go.
To fuppofe a man, convinced ofthe evil and guilt of
unbelief, and groaning Under a fenfe of his inability
to believe, would be to give a very "uftjuft picture of
an unbeliever. This is rather the reprefentation of a
weak Chriftian, Struggling againft his unbelief. We
have a far jufter delineation of the ftate of an unbe
liever, in the reply which Chrift made to the queftidti
of the Elders, when they afked him, if he were Chrift ?
He faid Unto them, If I tell you the truth, ye will ndt
believe f. And again, in the words of our text, Be
caufe I tell you the truth, ye believe me Hot J. The
reafon why carnal men believe not the teftimony of
God is, that it is the truth, as may be afterwards irl(i->
ilrated. Never was a gofpel-hearer Condemned merely
for his natural unbelief: for every one, as hath al
ready been obferved, adds to it a great load of ac
quired unbelief, hardens himfelf againft God, arid
either obftinately refifls, or habitually perverts and
abufes all the ordinary means of conviction. Nor
is the condemnation of any one who enjoys thefe means,
properly founded on the natural principle of reluc
tance in the heart; but on a pofitive acting of this
principle in rejecting Chrift and his Gofpel, or a real
operation of the will in preferring fin to the Saviour.
FroM thefe obfervations we may learn,
I. The univerfal depravity of human nature. It
is not one corruption only that enflaves the foul, fdr
it is under the power of many. To fome it may
feem
* Pfal. l)txxi. 11. f Luke xxii. 67. % John viii. 45.

Ser. 31* the Unbelief of the Heart. 133
feem abfurd to affert, that a variety of lulls may have
abfolute power in one heart, becaufe, if one exercife
dominion, it may feem impoffible that any other
fhould have an opportunity of doing the fame. But
we do riot mean that every corruption at the fame
time exerts its influence in the heart ; but that in the
natural ftate, every corruption exifts there, at leaft as
to the principle. Sometimes One luft feems to be at
war with another. Ambition and the love of plea*-
hire are often checked in their exercife by avarice ;
or aVarice is itfelf overpowered by the more preffing
calk of theft, its temporary opponents. But though
one luft be retarded in its progrefs by another, as am*
bMon by avarice ; this proceeds not from any dif-
like that the Ofte hath to the other : for avarice would
be perfectly well pleafed With the full gratification
of ambition, were it not for the Cxperice,as they can*
not both be indulged at the fame time. As little does
this proceed from any conviction of its evil, as com*
mitted againft God, and of its pernicious effects upon
fociety ; or from any hatred that the heart hath of
fin in general ; for the one corruption, as to its habit,
is allowed to retain all its dominion there, and to "ex
ert itfelf at pleafure, provided it do not encroach
on the other. Did not the gratification of one luft
prefently oppofe that of another, there would be
always the moft perfect concord among all the lufts
of the unrenewed heart. For like Legion, although
many, they all harmonize in one great defign, that of
keeping their wretched fubject at a distance from
God, nay, of feeking its eternal perdition, though dif-
guifed under the mafk of fome prefent good. Of
many of them it may be faid, that each hath abfo
lute dominion, even as to the prefent exercife ; becaufe
they mutually employ their power for the fupport of
each other. The natural atheifm of the heart hath
an abfolute fovereignty, which nowife interferes with
that of unbelief ; becaufe it works by unbelief in re
jecting Divine Revelation. Unbelief, again, is in a
State of perfect harmony with deceitfulnefs ; for the
power

134 General Obfervations, &c. Ser. -31,
power of unbelief is fupported iri the heart by its un
speakable variety of deceits ; and deceitfulnefs is
fupported by the power of unbelief, in pouring con
tempt on that Divine teftimony which unfolds its
operations. Deceitfulnefs is alfo Strengthened by
felf-righteoufnefs ; for this is one of its Strong holds.
Nor does any one of thefe oppofe the natural enmity
of the heart againft God ; for this corruption exerci-
fes its fway by means of them all. Thus David the
type complains of his enemies, who indeed prefigured
all the enemies of the antitypical David, all who do
not believe on him ; Their inward part is very wicked
nefs*. 2. That the unregenerate have no excufe for the
neglect of means ; for the Spirit is promifed to con
vince us of the fin of unbelief. We muft, therefore,
be under indifpenfable obligations, to pray for his in
fluences. And we have the greateft encouragement
to do fo : for our Father in heaven will give the Holy
Spirit to them that afk him. Afk, and ye Jhall receive ;
feek, and ye pall find ; knock, and it pall be opened to
you. For every one that afketh, receiveth; and he that
feeketh, findeth ; and to him that knocketh, it pall be
opened.

* Pfal. v. 9.
SER-

SERMON XXXII.

On UNBELIEF as APPEARING in the DENIAL of
DIVINE TRUTH.

John viii. 43.
—Becaufe I tell you the truth, ye believe me not.

MEN of corrupt and erroneous minds, when
they come to God's word under the pre
tence pf confulting it, come not fo much to receive
light and teaching from the word, to try their opi
nions, or the doctrines which they hear, by this un
erring rule, in a dependence on the Spirit for leading
them into all truth, as to find fomething in it to coun
tenance their errors. They bend not their under*-
ftandings to the authority of the holy Scriptures, but
rather attempt to bend and mould the Scriptures into
a form fuitable to their own corrupt imaginations.
They come not with the temper of difciples, as new
born babes, or as a weaned child, but with the haughty
fpirit of interpreters and judges ; as if infallibility
were the attribute of their own minds, and not of the
Spirit of God fpeaking in his word. When they ap
proach the light of Divine Revelation with fuch dif-
pofitions, who may accufe God of injuftice, though
he fhould choofe their delufions, and fuffer them to
flumble and fall on thofe ftumbling-blocks which they
have caft in their own way ? II. It

136 On Unbelief, as appearing in Ser. 32,
II. It was propofed to illuftrate the truth,- of the
reafon given by our Lord, for the rejection of his
doctrine ; Becaufe I tell you the truth, ye believe me
not. This would, doubtlefs, appear to the Jews a very
Strange reafon for the charge of unbelief, which it
was brought to fupport. In the fame light will it ap-1
pear to every one who is a Stranger to his own heart.
" What?" may you fay, "the very reafon why I
" believe the testimony off Chrift in the word, is,
" that it is true. How, then, could he fay to the
" Jews, that they rejected it on this account? " No
" man can difbelieve that which he knows to.be
" true. He may wifh to do fo ; but he will find it
" impoffible to refift the force of evidence." But,
perhaps, you who think, and, it may be, fpeak in
this way, while you flatter yourfelves that you be
lieve the teftimony of him who is the Truth, reject;
it in many inftances, or believe no part of it Sincerely,
for the very fame reafon that influenced the unbeliev
ing Jews. For as he, who affigned this reafon, is the
faithful and true Witnefs, it is impoffible that it fhould
be ill-founded. Nay, its juftnefs appears with the
fulleft evidence.
Truth is of fo fuperior a nature to that ofthe
carnal mind, that they can have no fellp.wfh.ip. Tbe
darknefs cqmprebendetb it not. — The natural man re
ceiveth not the things of tbe Spirit of God, for they aye
foolpnefs to him ; neither can be know them, for they
are fpiritually difcerned. Few, comparatively, op-.
pofe the truth againft the full perfuafion of their own
minds. They do it ignorantly, in unbelief.
But this natural darknefs is greatly increafed by
the reluctance of the will to the teftimony of Jefus.
Even when light breaks in on the underftanding,
men are unwilling to receive it, and to renounce their
former prejudices ; becaufe it is unpleafant to their
carnal hearts, Therefore faith our Lord to the very
fame perfons to whom the words of our text are a(f-
dreffed : Why do ye not underftand my fpeech ? even b$-
caufi

Ser. 32. tbe Denial of Divine Truth. 137
caufe ye cannot hear my words *. We formerly ob-
ferved, that hearing is in this place, as often elfe
where, to be underftood in a moral fenfe, as denoting
approbation and affection. When men are refolved
to hate the doctrine, it greatly confirms their mifap-
prehenfions of it. For there is no fupport fo power
ful, no mean of increafe fo effectual, with refpect to
the darknefs of the underftanding, as the rebellion
of the will. A f corner feeketb wifdom, and findeth it
not\. Men naturally love falfehood more than truth.
They refufe the waters of Shiloah that go foftly, and
rejoice in Rezin and Remaliah's fon |. They prefer
the troubled Streams of error to the pure river of water
of life : becaufe the former is confonant to the natu
ral heart, which is compared to the troubled fea ;
whereas the latter difcovers and oppofes corruption.
Truth tends to difpel that darknefs which men have
loved rather than light. It condemns the rebellion of
the will, and carnality ofthe affections. It is galling
to an unfaithful confcience. Truth is too Sharp and
penetrating for the old heart. It handles tnat hurt
too roughly, which hath been but fiightly healed.
Any doctrine, that goes to the quick, is an hard fay
ing to thofe who wifh to indulge fin ; and no wonder
that they Should exclaim, Who can bear it?
Error, on the contrary, is pleafant to the natural
man ; becaufe it foothes him in his fecurity in fin.
It reprefents him. in an amiable point of view to him
felf : and this is certainly a great recommendation to
one who worffiips Self as his god, and wifhes every
oblation to be confined to its temple ; nay, even the
ark of God, to acknowledge the fuperiority of the
enthroned idol §. It hath ftill been the aim of error,
ever Since its parent became preacher in Paradife, to
reprefent fin as a trivial offence. There is Scarcely
any one error that hath not this poifon lying at its
root. Now, there is nothing that a carnal inan more
earneftly wifhes to be affured of than this, becaufe
his officious confcience often founds, him an alarm.
Vol. II. S Ahab
* Ver. 43. f Prov. xiv. 6. J Ifa. viii. 6. § I Sam. v. 2.

138 On Unbelief, as appearing in Ser. 32*
Ahab had no other reafon for hating Micaiah, than
that he would not flatter him in his! lufts. Though
our Lord had come in his Father's name, and attefted
by aflonifhing miracles, the Jews refufed him. But
he faid to them, If another man pall come in his own
name, without any atteftation whatfoever, but his
mere affertionv^/'/B will ye receive *. , Why would
they prefer the very want of evidence to a pronation
of that which was moft unqueftionable ? Merely be
caufe of the difference of the doctrine. A man, com
ing in his own name, would accommodate his doc
trine to their corruption ; and thus endeavour to
gain a party. He, who could fupport his pretentions
from no higher quarter, would endeavour to do fo
from the very lufts of thofe to whom he fhould ad-
drefs himfelf: whereas, our Lord told his hearers,
not only how bad they then were, but what difficul
ties they might certainly lay their account with in
his fervice. And how often have his words been ve
rified ? According to that very plan, have many falfe
Chrifts arifen amongft the Jews ; all pretending that
they would deliver them from their temporal bond
age : whereas this people rejected Chrift, becaufe he
told them, they were flaves in a fpiritual refpect, the
bond-fervants of fin f . They have ftill greedily Swal
lowed the doctrine, and eagerly flocked to the Stand
ard of fuch deceivers ; becaufe they promifed the only
kind of deliverance they wifhed, or perceived to be
neceffary. Perhaps the fenfuality of Mohammed's doctrine
gained full as many profelytes, as the force of his-
arms. For it was extremely acceptable to a people
who had become weary ofthe purity of Chriftian mo
rals, which they proved undeniably by their apoftafy
from the fundamental article of Chriftian faith. It
cannot be doubted, that the man of fin hath efpecially
Strengthened himfelf by the indulgence given to fin
in others. He hath pleafed carnal men by the pomp
of his fervice ; gained thofe who were attached to'
heathen
* John v. 43. -j- Verfe 34.

Ser. 32. the Denial of Divine Truth. 139
heathen idolatry, by embodying it into Chriftianity,
with an alteration of names only ; and fuited himfelf
to finners of every defcription, by granting indul
gences, difpenfations, and pardons for every fpecies
of iniquity that the fertility of human corruption can
produce. In a word, hath not this been, in one form
or other, the Stratagem of falfe prophets in every age ?
For when they fpeak great fuelling words of vanity, they
allure through the lufts of the flefh, through much wan-
tonnefs, thofe that were clean efcaped from them who live
in error.. While they promife them liberty, they themfelves
are the fervants of corruption *.
The fame reafon, affigned for the rejection of the
truth in the words of our text, is otherwife expref
fed, ver. 47. He that is of God, heareth God's words :
ye therefore hear them not, becaufe ye are not qf God. The
Jews had pretended, that God was their father, be
caufe they were the lawful posterity of Abraham f.
But that our Lord denied, proving that the devil was
their father. This they demonstrated, not merely by
doing his lufts, but by hating God's truth. For he
abode not in the truth, becaufe there is no truth in him %.
This, then, was the reafon that they rejected his
doctrine. They had an origin very different from
his, and from what themfelves laid claim to. There
is a peculiar emphafis in the contrail, evidently ftated
by our Lord, betweeri himfelf and him whofe tefti
mony the Jews preferred.. Satan, when he fpeaketh a
lie, fpeaketh of his own : for he is a liar, and the fa
ther of it. But, — I tell you the truth. All men natu
rally hate the truth, becaufe they bear the image of
Satan ; which mournful impreffion our firft parents
received, when they preferred his teftimony to that.
of God. Our Lord Said, on another occafion ; Every
one who is ofthe truth, heareth my voice %. But the
natural confequence of bearing the image of Satan is,
that men change the truth of God into a lie ** : and
perverfe difputings againft the doctrine of Chrift, are
thofe
* 2 Pet. ii. 18, 19. f Ver. 41. t Ver. 44. § Chap, xviii. %%.
** Rom. i. 35.

140 On Unbelief as appearing in Ser. 3a.
thofe of men of corrupt minds, and defiitute of the-
truth *.
III. We are to confider fome of the operations o£
unbelief, with refpect to the doctrine of Chrift;
which are alfo evidences of the force of that reafoft
here affigned for it.
Here we mean to view it as appearing, either in
the entire rejection of the gofpel, or in the denial of
its particular doctrines.
1. It fometimes appears in an abfolute^ denial of
Divine Revelation, as to its reality and neceffity. Thofe
who in our time are called Dei/is or Infidels, riot only
deny the truth ofthe Chriftian Religion as a Revela
tion from God, but the neceffity of all Revelation ; af-
ferting that the light of nature is fufficient to guide
men to eternal happinefs. It is, indeed, a daring
declaration of the unbelief of the heart, that men
will fcorn to be indebted to their Maker, for fhow-
ing them either wherein true happinefs confifts, or
the way to attain it. Could any thing brit the
moft arrogant and incorrigible unbelief dictate to man,
that fo corrupt a creature, fo defpicable a worm as
he, hath no occafion either for the counfel, or for the
affiftance of the only wife God ? Whence are men fo
fond to perfuade themfelves, that there neither is any
revelation, nor the leaft need for it; but merely be
caufe they wifh to Shake themfelves loofe from every
bond, and to live according to the ways of* their own
heart ? When Mofes, in his prophetic and final ad^.
drefs to the tribes of Ifrael, makes a fuppofition that
any one who heareth the words of the curfe, fhall blefs
himfelf in his heart, faying, I fhall have peace, though ,
I walk in the imagination of mine heart ; he evidently
afcribes this language of unbelief, by whomfoeyer it
be uttered, to the reluctance of the natural heart to
divine reftraints, and to its defire of greater liberty
in the indulgence of fin. For not only is the fuppofir ;;
tion thus prefaced ; Left there pould be among you
man, or woman, or family, or tribe, whofe heart turneth away
* 1 Tim. vi. 5.

Ser. 32* the Denial qf Divine Truth. 141
away this day from tbe Lord our God; but the man
who might fpeak in that manner is reprefented as
one already abandoned to fin, a root that beareth gall
and wormwood ; and the imagination of his heart is de
fcribed as prompting the finner to add drunkennefs to
tbirft *. This unreftrained indulgence in fin is pointed
out, as the very end of his ardent defire of being left
to walk in tbe imagination of his own heart. Thus men
pretend to believe no divine revelation, as either real
or neceffary ; becaufe fo great is the rebellion of their
hearts againft God, that they believe no religion at
all. They are afhamed to own this, left they fhould
be looked on as mifcreants ; or afraid to do fo, left
they fhould expofe themfelves to others, as enemies to
all civil fociety. Therefore, they have recourfe to
the vain and filly fubterfuge of pretending that the
light, which is naturally in the mind of man, aided
by the works of Creation and Providence, teaches him
all that is neceffary for his conduct in the prefent
life, and for his direction to life eternal. It is very
humbling to human nature to reflect, that it is not
the weak and illiterate who have given this awful
difplay of unbelief; but generally thofe who have
poffeffed the greateft natural abilities, and had thefe
moft improved by human learning. God hath per
mitted this to take place, to Show the weaknefs and
corruption of reafon, even when found in its higheft
natural perfection, and when moft aided by acquired
knowledge ; and to demonftrate that what they ido
lize as right reafon is, in the matters of God, grofs
ignorance and arrant folly. Therefore faith the
Apoftle : The world, by wifdom, knew not God "j". The
greater the advances men have made in human learn
ing, if it hath not been Subjected to divine authority,
and Sanctified by grace, it hath only led them the
farther aftray from the true knowledge of God ; and
their wifdom hath proclaimed itfelf to be fcience falfely
fo called %. For when men, from love to their own
hearts lufts, will not hearken to the voice of God, and will
* Deut. xxix. 18, 19. f 1 Cor. i. 21. % * Tim. vi. 20.

r.4« On Unbelief, as appearing in See. 32.
will have none qf him, as a God, revealing himfelf in-
Chrift ; he is provoked, in judgment, to choofe their.
delufions, and to give them up to thefe very lufts^ the
love of which hath made them already reject him ;
and to fuffer them ftillmore and more to walk intheif
own counfels *. >
2. In others, unbelief appears in the rejection of all
the myfteries of our holy religion. Many, who call
themfelves Chriftians, make their weak blinded -rea
fon the fupreme ftandard of truth, and refufe that
they are bound to believe any thing which they do
not fully comprehend. There is the moft dreadful
arrogance in this conduct; for it reprefents God as
then only worthy of faith, when man is pleafed(to
think fo. This is a fyftem that offers the greateft in
dignity to God: for it denies his Word to be the
ftandard of truth and rule of faith, arrogates this ho
nour to human reafon, and prefers the foolifhnefs1 of
man to infinite Wifdom, and the unftable opinions of
man to tbe Word of God which liveth and abideth fir.
ever f . Man's own reafon is a moft uncertain teft of
truth ; for it is impoffible to fix a proper ftandard for
reafon itfelf. It is weak in fome, and Strong in others,
In one Stage of life it is in a feeble ftate ; in another,
it hath attained greater maturity. Now, if we be
bound to believe only what we fully comprehend^
the matter of faith muft be variable. The beliefiof
one doctrine muft be required of one perfon,. which
is not incumbent on another ; becaufe reafon is not
equally ffrong in all. A doctrine, which is perfectly
obvious to a man of fuperior abilities, will be incon
ceivable to the weak. Thus, the extent of faith, re
quired by God, muft be in exact proportion to.thei
natural capacity. Inftead of being a like precious
faith, the faith of all God's elect., a common faith, as re
specting a common falvation ; with reference to the very
matter of it, there will be as great diverfity as there
is in regard to natural abilities. Nay, what may
be received as matter of faith in one period of hfe,
may
* Pfal. lwxi. 11, 12. f 1 Pet. i. 23.

Ser. 31. the Denial of Divine Truth. 143
may juftly be rejected in another, according to the
ftrength or weaknefs of reafon in the fame perfon.
What is this bat to treat the Word of God, as if it
might be carried . about with every wind of doctrine
that attacked the unftable mind of man ; as if it were a
mere nonentity^ which might either be acknowledged
or rejected, juft as men pretended to underftand it or
not ? But let God be true, and every man a liar.-^-For all
flefh is as graft, and all the glory of man, even that of
his adored reafon, as the flower of graft. The grafs
withereth, and the flo-wer thereof falleth away : but the
word of the Lord endureth for ever*. This opinion
is worfe than Deifm itfelf. It is more abfurd, daring
and impious. For infidels honeftly deny both the
reality, and the neceffity of revelation : but Rational-
ifts pretend to allow both, and neverthelefs fubject
Divine revelation to human reafon: while the very
acknowledgment of the need of revelation fuppofes
the weaknefs of xeafon, and of confequence, its necef
fary fubjection t0 Such a revelation, if God be pleafed
to give it. This doctrine not only unhinges the whole
of revelation, but Strikes againft all religion : for
if nothing is to be believed fave what is fully un
derftood, it muft follow, that we are not to believe the
very being of God, becaufe we cannot fully under
ftand what God is, or how he exifts:
Mysteries are, neceffary to Divine revelation.
That doctrine which pretended to be from God, and
yet contained no m*yfteries, would not deferve our
faith. For if the incomprehensible God be pleafed
to reveal himfelf to creatures;, and efpecially to fin
ful and debated creatures ; there muft of neceffity
be, many things in this revelation which they cannot
comprehend. That revelation,: .which declares to us what God is,
muft. exceed our comprehenfion, elfe God himfelf, the
fubject of it,, is not infinite and incomprehensible.
The Bible could not be confiftent with itfelf, it could
not be true.,; unlets it contained, myfteries ; becaufe it
comes to us with this exprefs claim, and as to its glo
rious
* 1 Pet. j. 24, 25.

144 On Unbelief, at Appearing in Ser. 32.
rious fubject, defies the utmoft Stretch of created in-
telligence. Who can by fearching find out God ? Who
can find out the Almighty unto perfection ? The Gofpel
itfelf is denominated the wifdom of God in a myftery.
This is its very title ; and he who rejects all myfteries
in it, only wifhes to reject it altogether. It is not
merely a myftery, as being formerly in a great meafure
hidden * ; but even as revealed, it continues in itfelf
myfterious. It was fo, even as preached by the A-
poftles : for faith Paul ; We fpeak tbe wifdom of God
in a myftery. It was not only neceffary that it fhould
be revealed by the Spirit ; but the felf-fame Spirit is
neceffary to give us a faving apprehenfion of it: for
he adds ; Now -we have received — the Spirit which is
of God, that we might know the things that are freely
given us of God f .
While we affert that the doctrine of God contains
myfteries, far above the comprehenfion of man, we do
not mean that there is any thing in it, really contra
dictory to found reafon. It could be no true faith, to
believe abfurdities. But there can be nothing more
agreeable to reafon, when truly enlightened and re
gulated, than to fubject its weak and corrupt powers
to the authority of God, fpeaking in his Word. It is
one fpecial ufe of faith, to credit God when he is re
vealing myfteries : for faith fubjects rebellious reafon
to Divine authority. But the opinion of which we
have been fpeaking, entirely fets afide the neceffity
of faith ; as it takes away any occafion for it. If we
receive nothing but what we comprehend, this is not
believing, but feeing. It is indeed neceffary to faith,
that we fully underftand the evidence of the thing
teftified ; but not the nature of the thing itfelf. This
rational divinity, as it is called, is much of a piece with
that Sceptical philofophy which hath made fuch pro-
grefs in this age. As under the influence of the one,
men will believe nothing but what their fenfes atteft,
and have even gone the length of refining the foul itfelf
into a mere idea : under that of the other, they will
believe
* 1 Cor. ii. 7. t 1 Cor. ii. 10. 12.

Sir. 32. the Denial of Divine Truth. 145
believe nothing but what their reafon comprehends,
and thus refine revelation, the light and guide of the
foul, into a mere uncertainty. But the very rejection
ofthe myfteries of the Gofpel, by the unbelieving
heart, verifies the Chriftian revelation ; becaufe it in
forms us that the natural man receiveth not the things
of the Spirit of God *.
3. Another ftriking appearance that unbelief has
affuined is the rejection of the Deity of Chrift. This,
indeed, flows from that laft mentioned : for the de
nial of all myftery efpecially ftrikes at that myftery of
godliaefs, which is without controverfy great, God
manifeft in the flefh. This doctrine, all along through
the New Teftament, is reprefented as the very foun
dation and corner-ftone of Divine revelation. Nay,
take it out of the -Old, and thofe comfortable pro-
miles, that fuftained the faith ofthe ancient Church,
are robbed of their very fubftance. This is that ar
ticle, which in the firft ages of Chriftianity was emi
nently the Church's teftimony, and the diftinguifh-
ing badge of true faith ; Whqfbever pall confefs that
fefus is tbe Son of God, God dweiieth in him, and he
in God-\. Who is he that overcometh the world, but
he that believeth that Jefus is the Son qf God $? This
was the leading article ofthe confeffion of their faith.
Therefore faid the Eunuch to Philip; I believe that
Jefus Chrift is the Son qf God §. When we call this
the diftinguilhing badge of true faith in the firft ages,
we do not mean, that the matter of the faith of the
Saints can be altered by time, or that a notional faith
of this doctrine could in any period fave the foul.
For it was then, as it is now ; nothing but believing
this with all the heart could avail to falvation. But
this is that article of faith that was moft virulently
oppofed by heretics. Satan early difcovered his
hatred of it, by tempting the Son of God himfelf -to
difbelieve it. This was the great teftimony that
Chrift gave concerning himfelf; nay, that which was
Vol. II. T the
•* 1 Cor. ii. 14. f 1 Joh. iv. 15.. t l J°h. v- J- § A&s viii. fi.

346* On Unbelief, as appearing in Ser. 32.
the immediate occafion of his fuffering, and which as
the King of martyrs he fealed with his blood. It
hath, indeed, become common with many who do
not deny the Deity of Chrift, to confider this exprefc
Sion, the Son of God, as more generally denoting his
Meffiahfhip. We grant that it includes, nay, often
hath a particular refpect to this. But why does he
exprefs his Meffiahfhip under this character, and ap
peal to the evidences of his Deity as demonstrations
of his Meffiahfhip, but becaufe the Meffiah, promifed to
the fathers, was to be God -with us, tbe man? — thefeU
low of the Lord ofhofts, the Word of God, the Angel-
Jehovah, the Son of God ?
This being a doctrine of fo unfpeakable confe
quence, the unbelief of the heart hath, for* this very
reafon, eagerly difcovered its averfion from it. Even
fo early as the days of the Apoftle John, it was de
nied by many who daringly affumed the honourable
name of Chriftians. The defence of this great truth,
againft the cavils of heretics, was undoubtedly his
chief defign in writing that gofpel which bears his
name. Nay, this was a leading article of that which
our Lord at this very time declared to the Jews, and
which they did not believe, becaufe it was truth.
For he faith, Iproceedeth forth, and came from God**
It was this very doctrine of which he faid, If ye
believe not that I am, ye pall die in your fins f. Here
unbelief difcovers the depths of its carnal wifdom,
as oppofing God ; for were this leading doctrine once
undermined, our faith would be vain,, our hope vain,,
and we fhould be yet in our fins. Could this founda
tion be removed, the whole fabric of the Church
would fall to the ground. For on this rock, on the
rock of his Perfon as God in our nature, or on the
foundation of the doctrine of his Deity, Chrift hath
built his Church : and as it is the truth of this doctrine
that prevents the gates of hell from prevailing againft
it, it is the genuine faith of this doctrine which in-
ftrumentally preferves any foul from this- hellifh do
minion.
* Ver. 42. -J- Ver. 24. 1

¦Ser. 32. the Denial of Divine Truth. 147
minion *. Could the enemies of the Gofpel prove
that Chrift is not God equal with the Father, we
would be under a neceffity of renouncing the Chrifti
an religion, as what had no juft claim to the character
of Divine. And did we renounce it in this refpect,
we would be under a neceffity of renouncing it en
tirely ; for if it were not divine, it could not lave us ;
nay, it would be a grofs impofition upon mankind,
becaufe it uniformly lays claim to Divinity.
4. Unbelief alfo breaks out in a denial of the ori
ginal and univerfal corruption of human nature. Men
tinctured with error may affect, as they pleafe, to re-
prefent it as a matter of little importance, whether this
be believed or not ; as if it had so connection with
the vitals of Chriftianity. This proceeds either from
their ignorance, or from their fubtilty. For this doc
trine, though not the very foundation of Chriftianity,
is fo intimately connected with it, that if it were not
true, there would be no need for that foundation laid
in Zion. Unlefs our fituation were naturally hope-
lefs and irreparable, as to all that we can do, there
would be no occafion for an Almighty Saviour. If
we have not indeed deftroyed ourfelves, there was no
Sufficient reafon for a Divine interposition ; nor would
there be any force or propriety in that gracious de
claration, In me is thy help f . The whole doctrine of
falvation through the fecond Adam is fufpended on
the truth ofthe doctrine of condemnation by the firft% .
There are two great heads of that Revelation which
God hath given us, the Ruin and the Remedy of man.
And if we be not ruined, we have no need of the re
medy. If we fee not the firft, we will perfift in defpi-
fing the laft. Nay, not only is the truth of that Re
velation which we have really received from God, in
separably connected with this doctrine, but it enters
into the neceffity of any revelation whatfoever. For
what does a Divine Revelation fuppofe, but our natu
ral ignorance of God ? If we were not all gone out ofthe
way, there would be no need for God's pointing it out to
* Mat. xvi. 18. f Hof. xiii. 9. X Rom. v. 12 — At*
J Cor. xv. 21. 2?.

148 On Unbelief, as appearing in Ser. 31,
to us : for he does nothing in vain. Therefore^ the
rejection of this doctrine is a real difplay of unbelief;
for if ye fay, We fee, your fin remaineth*. And net only
is it a real difplay, but one of the moft powerful en
gines of unbelief; for they that be whole, need not
a phyfician; .but they that arefick\.
The virulence of unbelief peculiarly appears in the
denial of our fpiritual bondage by nature. This, in-
, deed, is one of thefe important doctrines preached by
the great Prophet, the denial of which immediately
preceded the declaration contained in our text. He
had faid to his difciples ; The truth pall 'make you frte\.
The Jews wer,e fo ftupid as to fuppofe, that he fp'oke
of deliverance from temporal flavery ; and aflerted in
reply, that they were never in bondage. For they did
not entertain a Angle idea of their being flaves in a
fpiritual refpect. When he explained his meaning
by informing them, that they were the ferVarits of
fin, and therefore of Satan, as appeared from their'
doing his works ; they did not believe his record.
Therefore he faid, Becaufe I tell you the truth, ye be
lieve me not. Their own hearts, and their proper fa
ther told them a lie, that they were never in bondage
in this refpect ; and this they firmly believed, h&
caufe it fupported their, pride, and was in general
agreeable to their corruption. Now, it is greatly the
intereft of unbelief to maintain this falfehood, as his
its own chief bulwark. For man will never perceive
his real need of the deliverer come out of Zion, till he
be convinced that he is a captive : and as foon as he
truly difcovers his fpiritual captivity, he will fee' the
neceffity of faith. Then will his language be ; Bring
my foul out of prifon, that I may praife thy name §j
5. It alfo ftrongly intrenches itfelf in the denial of
punitive juftice, as effential to the Divine nature. The
rejection of this doctrine leads into a labyrinth of er
ror. Its natural confequence is a denial of the infi*
nite evil of firi ; for if God will clear the guilty \ the
carnal
* John ix. 41. -J- Mtjt. ix, 12. % Ver. 32,
§ Pfal. cxlii. 7.

Ser. 32. the Denial of Divine Truth. 149
carnal heart is right in accounting fin a trivial matter.
As little is holinefs an effential attribute of God. For
juftice being nothing more than the actual expreffion
of holinefs ; if the former does not neceffarily require
the puniffiment of the finner, fin Cannot be the abomi
nable thing that God hates. For if holinefs be juftice
in act, as there is no perfection dormant in the Divine
nature, the one muft be exactly commenfurate with
the other, extending as far in the mind of God as
the other does in his acts, and no farther. Thofe who
deny the doctrine, propofe a very different object of
worfhip indeed from that of the Prophet : Thou art of
purer eyes than to behold evil, and canfi not look upon ini
quity *. — It alfo pours contempt on Divine faithful
nefs.- How can God be true in his awful threaten
ings and curfes denounced againft finners, if he can
pardon fin without a fatisfaction.— The love of God
is alfo debafed. For if juftice be not neceffary in its
exercife, love fnuft be fo. And where is the glory
and tranfcendency of that love to finful creatures,
that God could not withhold ? Where was the great
love of God in not fparing his own Son, but giving
him up to the death for us all ?*-*-Nay, both the ne
ceffity and the reality of an atonement are denied.
For if God can pardon fin, without injury to his per
fections, by a mere act of grace ; finely, there was
no occafion for an atonement. There could, indeed,
be none really made by the Son, for God would ne
ver demand fatisf action, where the offence was in its
nature entirely venial. Thus, the whole conftitution
of the Mediatory Perfon of Chrift, and the whole de
fign of his Mediatory work, is overthrown. Accord
ing to this doctrine, the wifdom of God in a myftery is
found to coftfift in providing a rernedy, where none
was neceffary ; or rather, in making men believe that
a remedy, of infinite worth, was provided, while fuch
a thing was never meant. — This doctrine, devifed by
, unbelief* under the pretence of freeing God from the
charge of cruelty, which it connects with the necef fary
* Hab. i. 13.

150 On Unbelief, as appearing in Ser. 32.
fary puniffiment of fin, directly exhibits this charge
againft him. For why ffiould it pleafe the Father to
bruife his only begotten Son, one fo peculiarly dear to
him, who Was daily his delight ; if there was no occa
fion for it, that might not have been as well Served
otherwife ? For if Chrift died, as this doctrine vir
tually fuppofes, merely to fet an example of patience
before his followers ; this end could have been as
fully gained by the fufferings of any ordinary mar
tyr : nay, more fo ; for the lefs perfect the perfon,-
the greater is the difplay of Divine power in his for
titude and resignation in fuffering.
It might eafily be proved, that the denial of the
neceffity of puniffiment confequentially robs God alto
gether, even of the attribute of juftice. For juftice,
as we have feen, is properly an active perfection.
The fame thing may, indeed be afferted of every
other. But this is fo peculiarly, nay, neceffarily,, as
implying- external exertion. Holinefs, viewed dis
tinctly from juftice, properly acts within the Divine
Mind ; and wheri it acts externally, it becomes juftice,;
which ftill refpedts the ways of God, or his difpenfa
tions towards his creatures. It is either legiflative or
retributive. As God necetlarily gives a law to his
rational creatures, directing them to propofe his glory
as their higheft end ; he as neceffarily renders to
every one his due, according to this law. For if juftice
refpect external acts, and if God hath promulgated
a law, he muft be under a neceffity of nature to adt
according to it. If he do not difpenfe juftice accord
ing to the law fuppofed to be given, it is impoffible
that fuch a law could be given by him : and if he
neither gave nor executes a law, juftice is, in no fenfe
whatfoever, a perfection of his nature. If it be ftill
afferted, that he hath given a law, without ever mean
ing to vindicate it, the confequence is unavoidably
the fame, though, if poffible, ftill more difhonour-
ing to God. For it fuppofes him to fport not merely
wiih his creatures, but with his own perfections. It
alfo follows, that what is called the Moral Law, is
not

Ser. 3a. the Denial of Divine Truth. 151
not of eternal obligation : and if this be the cafe, he,
who gave that law, is not poffeffed of immutable
rectitude. In a word, this creed, fo much idolized in the
prefent age, opens the flood-gates to all iniquity. Ef
fectual as that doctrine, fo long credited in Popiffi
countries, of a Prieft's power to pardon fin, hath
been in fupporting the devil's kingdom, and encou
raging men to fin ; it never promifed near fo great
fuccefs as this. For this, while it brings no expence
with it, plainly affures men that they have no need
of pardon. It is vain to pretend that, notwithftand-
ing, the neceffity of repentance is maintained. For if it
be denied that primitive juftice is effential to the Di
vine nature, the greateft excitement to this exercife,
with carnal minds at leaft, is removed ; under the
femblance of doing honour to God, a toleration is
proclaimed for fin, heaven is opened to all, and hell
is fhut ; as if the doctrine of a future ftate of fuffer
ing were a mere bugbear. Indeed, as the immediate
confequence of this doctrine, the eternity of fuffering
is not only ridiculed by the profane, but denied by
thofe whofe very bufinefs it is to warn finners to flee
from the wrath to come. Though the reftraints, arifing
from a fearful apprehenfion of the eternal ftate, are
thus taken off; happy it is for mankind, that this in
dulgent doctrine hath not yet been practically ap
plied in the regulation of fociety in its prefent ftate,
that the laws of man have not yet been rendered fuch
flinglefs things as thofe of God are reprefented.
6. The rejection of falvation through the imputed
righteoufnefs of Chrift is another of its operations. The
heart carries on a violent oppofition to this. It ftill
pleads for falvation by man's own doings. Every man,
as long as he continues under the dominion of unbe
lief, whatever his pretences may be, really rejects,
the righteoufnefs of God ; for the firft act of faith is
a reception of this righteoufnefs. Therefore it is faid :
With the heart man believeth unto righteoufnefs. It is
affigned as the great evidence of the unbelief and
ignorance

Iga On Unbelief, as appearing in Ser. 34,
ignorance of the Jews, that they, going about to efia.
blip their own righteoufnefs, have not fubmitted them
felves unto the righteoufnefs of God*. The unbelief
and felf-righteoufnefs of the heart go hand in hand.
Unbelief is the great reafon of man's reliance on his
own righteoufnefs ; and felf-righteoufnefs is the great
fupport of unbelief in rejecting the Son of God.
Though a man fhould be perfuaded of the neceffity
and reality of revelation, of the truth of its glorious
myfteries, ofthe Deity of Chrift, of his own depravity,
and even ofthe perfection ofthe righteoufnefs revealed
to faith ; yet if he ftill continue attached to his own
doings, unbelief hath gained its main point, which
is to keep the finner at a diftance from the living GodX.
Whether a man openly .deny falvation through im
puted righteoufnefs, or practically renounce it by ad
hering to his own, the departure from God is equally
difhonouring to him, and equally destructive to the
finner. 7. It farther appears in denying the work of the
Spirit in regeneration and fanCtification. The belief
of this precious doctrine is by the greateft part of
profeffed Chriftians confidered as enthufiafm. They
apprehend that man is poffeffed of fufficient power to
change his own heart, to turn himfelf to God, to fub
due his fins, to excite in himfelf all gracious inclina
tions, and in a word, to accomplifh all that is necef
fary for preparing him for heaven. Every natural
heart makes the fame reply with Nicodemus to the
doctrine ofthe new birth : How can thefe things be%?
It is an artful device of unbelief to reprefent this as
impoffible ; and of confequence, the faith of it as an
abfurdity ; How can a man be born, when he is old?
Can he enter afecond time into his mother's womb, and be
born? As long as unbelief retains a perfon firm
in the denial of the work of the Spirit, he muft un
doubtedly remain an entire Stranger to its efficacy.
The denial of this doctrine is one of the ftrong bul
warks of unbelief; for it eventually proves a complete denial
* Rom, x. 3, f Heb. iii. 12. | John iii. 3. 9,

Ser. 32. tbe Denial of Divine Truth. 153
denial of falvation. The agency of the third Perfon
ofthe adorable Godhead, in the work of falvation, is
of fuch importance, that without it there can be no
falvation. Without this, all the work ofthe other
Perfons, in the contrivance and purchafe of redemp
tion, would be in vain ; for according to the divine
fcheme, the application of it to the fouls of men,
and therefore its fuccefs more immediately and pe
culiarly depends on him. The firong man continues
in fure poffeffion of his goods, and cannot he^fpoiled of
them, as long as the finner remains ignorant of the
neceffity ofthe intervention of a fironger than he. Our
Lord hath affured us, in the very promife of the Spi
rit, that the world cannot receive him: and hath alfo
given us the reafon of this ; — becaufe it feeth him not,
neither knoweth him *. The corrupt reafon of man re
jects him, becaufe he is an invifible agent ; and re
futes the reality of his operations, becaufe they are
not obvious to carnal fenfe. This is the reafon of that
remarkable diftinction which the Apoftle makes,
when fpeaking in the name of all believers : We have
received, not. the fpirit of the world, but the Spirit which
is of God f.
8. We fhall only farther mention the denial of the
fovereignty of grace in our falvation. The language
of the unbelieving heart is : " The reafon why I fhall
" be faved rather than others, is, that I am better
" than they, more holy and obedient ; therefore, I
" bring more glory to God, and muft infallibly fe-
" cure my own happinefs." But God's language is:
// is not qf him that willeth, nor of him that runneth, but
of God that fheweth mercy %. True faith, and an ab
folute denial of the fovereignty of grace, are utterly
incompatible ; becaufe the very matter of faith is the
doctrine of grace. Therefore, the Apoftles made this
confeffion of it : We believe, that through the grace ofthe
Lord Jefus we pall be faved §. The revelation of fal
vation is the very fruit of free grace ; for the grace of
Vol. II. • U God,
* John xiv. 16. 17. \ 1 Cor. ii. 12. % Ro.Tt. iv 16.
§ Ads XV. II.

154 On Unbelief, as appearing in Ser. 32V
God, that bringeth falvation, hath appeared unto all
men *. Therefore, there can be no true faith in this
falvation, unlefs it be a faith in the fovereignty of
grace. The fpring, of faith in any foul is the grace of
God ; for by grace ye are faved through faith ; and
thofe only -who are crdained to eternal life, believe. The.
end of faith is the glory of grace ; for he hath chofen
us that we fhould be — to the praife of the glory of his
grace f . The very confummation of faith is in the praife
of grace; for he fhall bring forth the headfione of the
building of mercy with poutings ¦ of Grace, Grace unto
it j. From what hath been obferved, we learn that un
belief is a moft unreafonable thing. Faith feems fo
to carnal minds, becaufe they are called to believe
many doctrines above reafon, and contrary to their
grofs and inveterate prejudices. But perfonal Wifdom,
the effential Reafon of God, having exhibited againft
unbelievers the charge contained in the text, fubjoins
this cutting queftion, And if I fay the truth, why da
ye not believe me § ? as evidently implying that they
could give no Satisfactory reafon for their conduct.
But we are not left to learn the unreafonablenefs of
thefe unbelievers from the queftion itfelf. It was
more fully demonstrated by the anfwer they gave :
Say we not well, that thou art a Samaritan, and haft a
devil ** ? He had unanfwerably proved them to be the
children of the devil ; and all the reply they could
make, was, indeed, like children, literally to retort
the charge. This they did with considerable aggra
vation. They try to make him worfe than he had
made them, by afferting, not that he was the child
ofthe devil, but that he really had a devil..
We alfo infer, that there can be no true efiablifh-
ment in the doctrine of faith, without the grace of
faith. If ye will not believe, if ye will not receive
God's teftimony, and fubject your reafon to his au
thority , furely yefiall not be eftablijhed. You fhall be
clouds carried about of winds. Why do fo many de-
' part
* Tit. ii. 11. f Eph. i. 3—6. X Z.ech. iv. 7.
§ Ver. 45. ** Ver. 48.

Ser. 32. the Denial of Divine Truth. 155
part from the living God, by apoftatifing from thofe
precious doctrines into which they have been bapti
zed, and the faith of which they have once profeffed ?
The reafon is, they want the grace of faith. For
the only way to be ftablifhed in the faith, as we
have been taught, is to be rooted and built up in Chrift.
Therefore, when it is faid, Be not carried about of di
vers andftrange doctrines, the antidote is prefcribed
in the words that follow ;—for it is a good thing that
the heart be eftablped by grace.

SERMON XXXIII.

On the HEART of UNBELIEF.

Heb. iii. 12.
-Take heed, brethren, left there be in any of you an
evil heart of unbelief, in departing from the living
God.

'"T-" HOUGH unrenewed men, by their deportment,
X give no ground, even to the' moft liberal chari
ty, to account them faithful in Chrift Jefus ; they ap
prehend that a material injury is done them, when
they are accounted unbelievers. They form this ap-
prehenfion, becaufe they know not what is meant by
faving faith. Therefore, they perceive not that they are

156 On the Heart Ser. 33,
are deftitute of it. They imagine, that a perfuafion
of the truth of the gofpel-hiftory, and of the poffibi.
lity of falvation through the Son of God, is all that is
neceffary to constitute true faith : and while they
have fuch a perfuafion, they are fenfible of no defect.
But alas ! many believe thefe things, and a great
deal more, who, notwithftanding perifh becaufe of
their unbelief. We have already viewed this luft of
the mind, as it operates in the" denial of the gofpel, or
of its peculiar and diftinguifhing doctrines : but it
includes far more than this. It often, indeed, difco-
vers itfelf fo openly, and acts fo extenfively, as to af-
fume the garb of contemptuous infidelity, or of grofs
error. But we are not hence to conclude that the
idea of unbelief is entirely general, that it does not
work more particularly and fecretly, or in a word, that
all, who are not infidels or heretics, are true belie
vers. Many, in fome refpect, affent to all the doc
trines of Revelation, who never receive the love of tbe
truth ; as mournfully appears by the unholinefs of
their lives : whilft others, who not only poffefs a doe-
trinal faith, but walk in a blamelefs manner, are yet
in a ftate of condemnation before God. This render^
it neceffary, to fix, in a Strict and Scriptural manner,
the notion we are to form of unbelief, efpecially as
acting in the heart.
It is a queftion that hath been greatly agitated
both in former and later ages, Who was the Penman
of this epiftle ? Without entering into the difputes on
this fubject, we mayobferve, that the moft general, and
by far the moft probable opinion is, that it was the
Apoftle Paul. This feems very evident from the
ftriking Similarity of ftyle and manner of writing be
tween this epiftle, and thofe confeffedly wrote by him ;
from the mention which the writer makes of his
bonds ; from the particular notice of Timothy ; from
that Apoftolical benediction which he elfewhere ufes ;
from the confent of nearly all the Fathers of the
Church ; from the ardent zeal which Paul every
where elfe teftifies for the conversion and eftablifh-
ment of his kinfmen according to the flefh ; and from the

Ser. 33. of Unbelief. 157
the words of, Peter concerning the difficult matters
contained in the epiftles of his beloved brother Paul,
-which tbe unlearned and unftable wrefted to their own
deflruttion ; efpecially as thefe words are addreffed by
Peter to the fame perfons, to whom he declares Paul
had wrote.
The Hebrews profeffing Chriftianity, for whom
this epiftle was more immediately defigned, were in
general violently attached to the ceremonial law.
While • fome thought it eternally binding on the
Church, merely becaufe of the Divine appointment ;
others preffed the obfervation of it, as infeparably con
nected with juftification, and effential to falvation.
They could not, therefore, but be greatly expofed to
the, danger of apoftafy, in thofe times of vengeance
on their nation, which were faft approaching, and
of difobedience to Chrift, by continuing in Jerufa-
lem for the fake .-of the temple- worfhip, inftead of
fleeing to the mountains. Thence, the great defign of
the infpired writer is, to illuftrate the danger of un
belief and difobedience to the Son of God. This he
does, by taking a view ofthe great fuperiority of that
difpenfation, with which he had favoured his Church,
to the legal one ; ofthe ministration of Chrift, whether
in his own perfon, or by his Spirit, to that either of
angels, or of prophets. He fhews the neceffity of be
lieving his teftimony in the gofpel, from the infinite
dignity of his perfon, and perfection of his office as
Mediator. From the beginning ofthe epiftle to the
eleventh verfe of the fecond chapter, he proves the
dignity ofthe perfon of Chrift, from the glory of his
Divine nature. Thence to the clofe of that chapter,
he demonstrates the reality of his human nature.
Then he proceeds to illuftrate the danger of rejecting
the gofpel, from a confideration of the perfection of
his mediatory character, as the Prophet, Prieft and
King of his Church ; and this argument he profecutes
at length through the epiftle.
The chapter, in which our text lies, efpecially con
tains a declaration of the dignity of the character of
Chrift,

1513 On the Heart Ser. 33,
¦Chrift, as our Prophet. The words before us are a
conclufion or exhortation deduced from the proofs
preceding. In thefe you may obferve, i. The ten
der compellation which he ufes towards the Hebrews1.
He calls them brethren. They were fo in a carnal
refpect, and doubly fo as profeffed believers. For
though there is every reafon to' believe, that this
.epiftle was meant for the conviction of thofe, who
were ftill enemies to Chriftianity ; yet, undoubtedly
it was principally defigned for thofe who already ap
peared asits friends, how weak, carnal and erroneous
foever many of their notions were. When he would
warn them againft the greateft evil, he expreffes his
love to them, left they fhould account him their ene
my. 1. There is an exhortation given ; Take heed.
The word thus rendered, as here ufed, denotes the
greateft diligence of inquiry and circumfpection of
conduct, left they fhould deceive themfelves. In the
fame fenfe it occurs, chap. xii. 25. See that you refufe
not him that fpeaketh. It is of the fame meaning with
the expreffion, ufed ver. 15. of that chapter ; Looking
diligently left any man fail of the grace of God. 3. The
matter of this careful and attentive obfervation is the
heart of unbelief . This expreffion, while it does not
exclude the remaining power of unbelief in real
Chriftians, efpecially denotes its abfolute dominion ;
the heart being denominated from the ruling princi
ple. Unbelief in general is oppofed to faith; as it is
a denial of that <affent to God's teftimony, and of that
confidence in, and reliance on him, to which we are
called in the word. Sometimes it fignifies the re
maining power of unbelief in the hearts of believers.
So it is ufed, Mark xvi. 14. Afterwards he appeared
unto the eleven, and he upbraided them for their unbe
lief and hardnefs of heart, becaufe they believed not
them who had feen him after he was rifen. It often
denotes the reigning power of fin in the unregene
rate, efpecially as it operates in the rejection of Chrift,
and falvation through his blood ; whether it fuffer
the yoke of a profeffion, or produce an exprefs denial of

Ser. 35. of Unbelief. 155^
of his name. So the Apoftle declares, 1 Tim. i. 13*
as to all that he did againft Chrift in his. unconverted
ftate, that he did it ignorantly, in unbelief. The ex-
preffion ufed in the text, a heart of unbelief, is very
emphatical and comprehenfive. It implies, that the
heart of man is naturally fo full of this fin, that it may
be denominated and charaCterifed from it, as exprefs-
ly as if it contained nothing elfe. It may be peculi
arly called a heart of unbelief, becaufe this fin is the
fource of every other in the heart and life, and the
very confummation and aggravation of all our fin.
4; You may obferve the particular epithet given to it,
an evil, wicked, or malicious heart of unbelief. It is
fo defigned, becaufe the heart, as unbelieving, with
the greateft malignity, oppofes itfelf to God in the
amiable character of a Saviour ; becaufe of the evil
of its nature, and alfo of its confequences ; for, 5.
Its tendency, or the manner of its appearance is de
clared ; — in departing, or more literally, in apoftatiftng
from the living God. This may have a relation to that
partial apoftafy which even believers fometimes fall
into, through the prevalence of unbelief : but it prin
cipally refpects a total and final departure from God,
whether it be as to the profeffion of religion, or any
fort of experience of its power. The appellation of
living is given to God, not only as he is oppofed to all
the deaf and dumb idols ofthe heathen, but as he is
the author of all life, whether temporal, fpiritual, or
eternal. This character is here immediately given to
Chrift ; for it is his voice which they are commanded
to hear,, verfe 7. Nor is the defignation peculiar to
him here. For he is elfewhere called the living God,
who is the Saviour of all men *. And the church of
the living God is the church of that God who was ma
nifeft in- the ftefhf. Although he was dead, it is no
objection to his affuming a character equivalent to
that contained in the text : / am he that liveth ; ox, I
am tbe living One, — and behold I am alive for evermore f.
There is a ftriking propriety in giving this title to
' .' Chrift
* iTirn. iv. 10. -j- i Tim. iii. 15, 16. X Rev. L 18.

i6d On the Heart Ser. 33,
Chrift in the words before us. For as thofe who
apoftatifed from him, might be ready to flatter
themfelves that they only turned from the fervice* of
a man, who was once dead, to that of the living God',
from trusting in an arm of flefh to confidence in JE
HOVAH ; he affures them, that by departing from
Chrift, they were chargeable with a total departure
from God. For as we know no God but that God
Who is incarnate ; thofe, who defpife him in this rela
tion, Shut themfelves out from eternal life ; and for
them there remaineth no more fiacrifice for fin, but a cer
tain fearful looking for of judgment— in falling into tbe
bands of this living God*. 6. The extent of this care
ful obfervation is alfo declared. Our concern is not
only to be exercifed about ourfelves, but about our
fellow-profeffors : Take heed left there be in any of you,
&c.
As a diligent invefligation of this fubject is highly
neceffary at all times, as it is the great fcope of this
illuftrious epiftle, and, indeed, the great concern of
every hearer of the gofpel ; it is peculiarly neceffary,
we apprehend, in an age, in which the gofpel is ge
nerally defpifed and rejected, the very form of reli
gion treated with contempt by many who call them
felves Chriftians, and its power unknown by muki-i
tudes who have not yet renounced the form. Per
haps, a particular consideration of this fubject may
feem fuperfluous, as we have already illustrated the
atheifm of the heart. But though thefe fubjects are
nearly allied to each other, they may, without any
impropriety, be viewed diftinctly. Atheifm properly
refpects the Nature of God ; unbelief, his teftimony.
Atheifm refers to his perfections in general ; unbelifef,
to his faithfulnefs in particular. Atheifm includes
unbelief; but it alfo virtually includes every other
fin. Thus atheifm is more extenfive than unbelief;
for this is atheifm under a particular form. The
former regards God abfolutely confidered ; the lat
ter, God in reference to his revelation of grace in
Jefus
* Heb. x. 26. 27. 31.

Ser. 33. cf Unbelief. 161
Jefus Chrift. The one in its greateft latitude may be
the fin of Heathens, who are therefore faid to be
at hefts in the world : The other, ftrictly viewed, can
be.chargeable only againft thofe who enjoy the means
of grace.
In. explaining this verfe more fully, we propofe to
fhow what is meant by a heart of unbelief, or what is
implied in this plague of the heart, as .retaining full
power ; to advert to fome of the caufes of unbelief;
to illuftrate its guilt and aggravations ; to view it as
prevailing in the hearts of believers ; to fhow the
meaning of that exhortation, Take heed; alfo, the ne
ceffity of doing fo ; and then to illuftrate the influ
ence of this corruption in producing a departure from
tbe living God.
It is propofed,
I. To fhow what is implied in unbelief, as in its
ftate of dominion : or what We are to underftand by
a heart of unbelief.
It implies,
1. Ignorance. We mean not that which is occasion
ed by a deficiency of means : for we here fpeak of
unbelief, as the fin of thofe only to Whom the light
hath fhined. Nor is that intended, which is owing
to want of inftruction in the doctrines of the gofpel :
for many who have a rational and extenfive know
ledge of thefe are under the power of this ignorance ;
which we have mentioned as an ingredient in unbe
lief. That in view is, in fcripture, fometimes deno
minated, blindnefs of heart. It is that grofs darknefs,
which hangs over, nay, enwraps the minds of thofe
who are not united to Chrift ; by reafon of which,
they do not fpiritually underftand the great truths
which they notionally credit. Perhaps, they believe
them in confequence of a common illumination ofthe
Spirit ; though deftitute of that which is faving. The
former, indeed, often bears fo great a refemblance 6f
the latter, that it is fcarcely poffible, either for the
perfons themfelves, or for fellow-profeffors, to diftin
guifh the one from the other. Even the fruits, con-
Vol. II. X netted

1 62 On the Heart Ser. 33;
netted with it, may fail of expreffing the nature of
the tree. The influence of a mere fpeculative know
ledge, in reftraining the heart, and reforming the life,
may, indeed, be fo great, that men may not only de
ceive others, but themfelves ; and the truth may
never appear, till that awful day, when the fecrets of
all hearts fhall be revealed. One may have all kno-Wk
ledge, and yet be deplorably ignorant in a. fpiritual
refpect, be as founding br afs, or a tinkling cymbal*-.
Therefore, the character of all unbelievers, the moft
knowing as well as the moft ignorant, is, that they
know not God, and obey not the gofpel \. They are
a generation that have not known his ways \. They
have not that fpiritual knowledge of them, which
alone is productive of obedience. As this is neceffary
to true faith, fpiritual ignorance is a conftituent of its
contrary principle. For the graces and lufts, which
war in the heart ofthe Chriftian, mutually unfold the
nature of each other; in the fame manner, as there-
lative ftrength and difcipline of oppofite powers, is
beft difcovered, when they are both in force on the
field. Thus, the mereft babe in Chrift knows un-
fpeakably more than the moft knowing unbeliever;
the leaft in the kingdom of heaven is greater than he ;¦
becaufe the one knows only in a rational way, but the
other, fupernaturally and Spiritually.
2. The rejection of, or refufal of a proper affertf to the
teftimony of God. We need not enlarge on this, as
it hath been illustrated in the foregoing difcourfe.
Suffice it to obferve, that it admits of different de
grees ; not only as to the truths which are rejected,
but the power of unbelief difcovered in the rejection
of them. — In fome, it only appears by doubting. Thofe
Jews, who were aftoniffied at the miraculous works of
Chrift, came round about him, andfiaid unto him, Ho-w
long dofi thou make us to doubt? If thou be the Chrift/
tell us plainly §. Others exprefsly refufe their affent,
either to the gofpel in general, or to particular doc
trines.
* 1 Cor. xiii. 1, 2. f 2 Then", i. 8. X Ver. 10.
§ John x. 24.

Ser. 33.. of Unbelief. 163
trines. Therefore, Chrift, in his reply to that questi
on, charged thofe very perfons with this degree of
unbelief, in the former rejection of his teftimony ; /
told you, and ye believed not*. Others, again, do not
Simply refufe their affent, but oppofe the truth with
the greateft virulence. While Paul preached at
Ephefus, divers were hardened and believed not, but
fpake evil of that way before tbe multitude f, and at
Antioch, tbe Jews were filled with envy, and fpake
againft. thofe things which were fpoken by Paul, contra-'
dieting and blafpheming J. Many pretend to affent to
the Divine teftimony, who do it not in a right man
ner, or on proper grounds. They believe the truth
of Revelation, and of particular doctrines. But for
what reafons ? Their fathers had the fame perfua-
fion. They trained them up in the common faith .
Thefe things are believed by the Church of which
they are members : and it requires the fame of them.
Or, perhaps, they find no Sufficient reafon for calling
in queftion the proofs of the infpiration of fcripture,
which are ordinarily brought. But fuch an affent
is not that which accompanies falvation. For this is
founded on the authority of God impreffed on the
word, and manifefting itfelf powerfully to the con
fcience and heart. The former is not an affent to the
teftimony of the faithful God, but to that of others,
or of their own reafon.
3. Obduracy. It is not only effential to faving faith
that the underftanding be fupernaturally enlighten
ed, but that the heart be gracioufly mollified. For
with the heart man believeth unto righteoufnefs. This,
during the dominion of unbelief, continues in a State
of obduracy. The heart offtone, and the heart qfftefh,
axe only metaphorical designations of unbelief and
faith. Therefore, when it is faid, in a paffage formerly
referred to, that divers were hardened ; for explaining.
this, it is added, that they believed not. Our Lord
defcribes this obduracy as the infeparable concomi
tant of that ignorance which is in unbelief: Perceive ye
* John x. 25. f Afts xix. 9. \ A£b xiii. 45.

1 64 On the Heart Ser. 33.'
ye not yet, nor underftand ? Have' ye your hearts' yet
hardened * ? Even when men know the truth by a
common illumination, and receive it into their under-
ftandings ; often, it obtains no accefs into the heart.
It makes no change on the will. They receive
not the love cf the truth, that they may be favedj.
They may in fome meafure embrace it with their
affections ; as expreffing joy in hearing the Word,
forrow for fin, fome kind of love to the gofpel. Their
confciences are alfo touched, feeling the Word to be
quick and powerful. But ftill it does not reach the
heart. This is the moft fecure fortrefs of unbelief.
Though rational considerations and common opera
tions may produce a great change in the underftand
ing, confcience and affections ; yet thefe are only the
outworks of the foul. The will, as to any faving
change, remairis abfolutely impregnable, till the Holy
Spirit make a breach in it, by that fire, and by that
hammer, that breaketh the rock in pieces \. What
rational fatisfaction foever the underftanding may
have, in contemplating the glorious plan of falvation
through free grace ; Still the carnal will fecredy
fpurns at it, till the Lord, by an efficacious work,
fubdue its rebellion, and bring it into captivity to the
obedience of Chrifi.
4. A rejection of the Perfon and Mediation of '
Chrift. This is the crowning point of unbelief, in
all. As it hath beeri often faid, that the formal act
of faith confifts in receiving Chrift ; it may be alfo
afferted, that the rejection of him conftitutes the for
mal act of unbelief. Faith is defcribed as an ac
ceptance of this unfpeakable gift of God. To as many
as received him, to them gave he power to become the fons
of God, even to them that believe on his. name<%. Un
belief is reprefented as the very reverfe. I am come
in my Father's name, faith our Lord, and ye receive ne
not **. It is alfo teftified of the Pharifees and Lawyers,
that they rejected the counfel of God againfl them-
felvei.
* Mar. viij. 17. + 2 Theff. ii. 10. J Jer. xxiii. 29. § Joh. i. 12-
** joh. v. 43.

Ser. 33. of Unbelief. 165
felves *. As fubmiffion to the righteoufnefs of Chrift
is the greateft act of faith ; the rejection of his righte
oufnefs is the greateft lact of unbelief. They — going
about to eftablifh their own righteoufnefs, have notfiub-
mitted themfelves to the righteoufnefs of God-f. This
is fometimes done openly, as when the very profef
fion of his name is treated with fcorn. Others do it
more fecretly, by maintaining a profeffion, while they
make it only a cloak for their fin. They call him
Lord, Lord, but do not the things which he faith.
There is ftill a more fecret way of rejecting him.
For many apprehend that they have given their
hearts to Chrift ; while fome hidden luft ftill keeps
firm hold of them. Like that young man of whom
we read, they have fome defires after etCrnal life, and
think they have a real intereft in it ; they externally
keep the commandments, and apparently wait on Chrift
in ordinances. Yet there is ftill fomething want
ing, which is abfolutely neceffary. But all thefe,
how different foever their methods, really continue
in unbelief. He who lacks one thing, or who prefers
one luft to precious Chrift, as really rejects him, as
• the man who knowingly acts the hypocrite, or he who
defpifes the very form of godlinefs. In the firft, in
deed, corruption works in a lefs difcernible and pre-
fumptuous manner, than in the others mentioned ;
yet, it is as really the reigning power of fin that ap
pears in preferring one luft to the Redeemer, as in
the indulgence of all the lufts to which corrupt .na
ture is fubject. But it fhould be remembered, that
the rejection of Chrift, either in an open and con
temptuous manner, or under the mafk of religion, is a
far more aggravated fin than that which proceeds from
the fecret and undifcovered power of corruption.
5. A refufal, on the part of thofe who hear the
Gofpel, to believe the record of God with particular
application to themfelves. This is directed to all with
in reach of the gofpel-call, without exception of any ;
and this is his record, that there is life in his Son.
Now,
* Luke vii. 30, f Rom. x. 3.

166 On the Heart Ser. 33.
Now, faith embraces this with particular application^
by appropriating the teftimony of God ; and, of conr
fequence, the matter of this teftimony to itfelf. When.
he gracioufly reveals, himfelf, in the word, in fuch
language as this, i" am your God ; — / am pacified to
wards you, for all that ye have done : Faith replies,.
Thou art my -God, — Blefs the Lord, 0 my foul,- — who for
giveth all thine iniquities. It embraces him on his own
gracious declaration as pacified. For there is an ex-;
act correfpondence between the faithfulnefs of God. in
the promife, and faith in the heart of a believer. Thus,
the promife becomes true to an individual, on his cre
diting and claiming it for himfelf. What things fo
ever ye defire when ye pray, believe that ye receive them,<
and ye pall have them *. In confequence of the pre
fent offer made, we muft not only believe God's per-,
feet Sincerity therein, but perfuade ourfelves that he
actually and prefently gives us all that he offers. In
oppofition to this, the unbeliever will not credit God[
as fpeaking to him. When he hears the liberal offers
of the gofpel, he confiders them as made in a gene-,.
ral manner ; or to others, as if he had no particular
concern in them. Or, perhaps, he thinks it enough,
to have a general perfuafion. But though we believe,
that the promifes are directed to all, and that they <
fhall become true to every one who embraces them,
it is by no means fufficient. We really continue in
a ftate of unbelief, unlefs we believe that they are di
rected, and fhall be accompliffied to us. This- 'con-
ilituent of unbelief is often the immediate caufe of
the former. Men reject Chrift, becaufe the£ do not
believe that he is particularly offered to them ; or
that they have a warrant, from the general offer, to
receive him as their Lord, and their God.
Indeed, the greateft ftrength, as wjell as fubtilty s
of unbelief, lies in this very circumftanee. Many
perfuade themfelves that they receive the Son of God
as Mediator ; while, in fact, they reject him. For he
* Mark xi. 24.

Ser. 33. of Unbelief. 16 J
he is ftill rejected by us, till we receive him as of
God made unto us ; as Jehovah our righteoufnefs.
6. Diftruft of God, in Chrift. In faith there is a
retting on Chrift alone for falvation, as well as a cor
dial reception of him. But unbelief refufes this ex
ercife. Faith depends on his righteoufnefs, as the
only ground of juftification before God ; but unbelief
either contemptuoully rejects this, or vainly endea
vours to join it with the works of the law, or refufes
it under the pretence of perfonal unworthinefs. Faith
relies on the fulnefs of Chrift for .ftrength, for every
duty and difficulty. It boldly fays : Surely in the
Lord have I ftrength. But the language of unbelief is
directly the reverfe : My ftrength, and my hope, is pe-
rifhedfrom the Lord *: or like the king of Affyria,
By the ftrength of my hand I have done it ; and by my
wifdom, for I am prudent f . Faith relies on God for
conduct and guidance : This God, is our God, and he
will be our guide unto death. But the character
of unbelief correfponds to that of Jerufalem : She
\beyed not the voice ; fhe trufted not in the Lord; pe drew
not near to her God \. Unbelief is often reprefented
under the notion of a diftruft of God. This is, on
many occafions, given as the leading evidence of the
wickednefs of Ifrael: They believed not in God, and
trufted not in his falvation. — For all this th&y finned ftill,
and believed not for his wondrous works §. And indeed,
where there is not faith, giving credit to God's tefti
mony, on the foundation of his own veracity pledged
in the word, and difplayed in his works, there can
be no reliance on God : for reliance is the fruit of af
fent and reception. Thofe only can reft on Chrift,
who have received him. The firft act of faving faith
is a truft in the teftimony of God ; and every fubfe-
quent act during the whole life of the Chriftian, is
juft a repetition of the firft, on the fame folid
ground. 7. Difobedience. There is the greateft contumacy
in unbelief. This is the commandment of God, that we
< r fhould
* Lara, iii, 18. f Ifa* x- *3- X Zeph. iii. 2. § Pfal. Ixxviif. 22. 32.

268 On the Heart Ser. 33.
pould believe onjhe name of his Son Jefus Chrifi *. Now,
unbelief fpurns at this commandment, and tramples
it under foot. With our God there is not only fo
much affection and condefcenfion, that he afks, in
vites, nay, intreats our compliance with the gracious
offers made in the gofpel ; but fo much majefty and
authority, as to require it at our greateft peril. When,
this is refufed, we are chargeable with the moft da
ring difobedience. Therefore, unbelievers are called
children of difobedience f ; inafmuch as unbelief is di
rectly oppofed to the obedience of faith J. This is a
fubjection of our underftanding, will, affections, and
of -all our concerns to God; a defire of being go
verned and directed by him in every ftep of life; a
fubmiffion to the will of his grace, precept, and pro
vidence, . that we may be faved, ruled, and difpofed
of by him at his pleafure. All this unbelief refufes.
It denies falvation through free grace to be practi
cable, reafonable, or comfortable. Inftead of efteeni-'
ingChrift'syo^i? to be eafy; it vilifies his commandments,
as if they were grievous. It prefers the dominion of
bafe lufts to his fervice. It fays in effect, Who is the
Lord, ¦ that I fhould obey him ?
All may be exhorted to try themfelves, by what
hath been now obferved, that they may know whe
ther they really believe in Chrift, or continue under
the power of unbelief ?
1. Try ypur knowledge. If it be fupernatural and
faving,-*-you will be convinced of your natural igmn
ranee, and of your abfolute need of Chrift, as of God,
made unto you wifdom. — -It will warm your heart with
love to the unfeen Redeemer ; for he that loveth not,
knoweth not God ; for God is love. What knowledge
foever an unbeliever hath of Chrift in his underftand
ing, it hath no efficacy in exciting the defire of his
foul to his name, and to the remembrance of him.— It
will have an humbling tendency,; for if any man think
that he knoweth any thing, he knoweth nothing as he ought to
* 1 John iii. 23. f>Eph. "• 2- X R°m. xvi. 26'
1

' Ser. 33. of Unbelief. 169
te know. — You will count all things loft for the excellency
qfthis knowledge.
1. Try the nature of your affent to the Divine tefti
mony. Do you affent to its truth, juft becaufe ofthe
authority of God manifefted in it ? Do you believe
the fcripture to be his word, becaufe it declares itfelf
to be fo, as being quick and powerful, Jharper than
any 'two-edged fword, piercing to the dividing afunder of
the foul and fpirit ; — and a difcerner of the thoughts and
intents ofthe heart ; becaufe, when you read the word,
or hear it preached by the faithful fervants of Chrift,
you are convinced of all, and judged of all ; and thus
the fecrets of your heart are made manifeft* ? Do you
truft the promife, juft becaufe you judge him faithful,
who hath promifed ? This is the only true foundation
of faith.
3. Hath the obduracy of your heart been broken ?
If this be the cafe, — you have learned that it is natu-i
rally aftony heart. It is as certain an evidence, that
the hardnefs of the heart remains in full power,
when one hath no fenfe of it ; as that a man is ftone-
blind, when he cannot difcern the light of the fun at
noon. — You have feen that you could never have re
moved this hardnefs ; that it would be as eafy for the
Ethiopian to change his pin, or the leopard his fpots. —
You have been convinced of the abfolute neceffity of
Divine power for accomplifhing/this work ; and have,
in fome degree, felt the efficacy ofthe love of Chrift,
in conftr aining yoxx. — 'The remaining obduracy of your
heart is your daily grief and burden ; and you are
ftill claiming his promife ; A new heart will I give
you. Have you received the Saviour, or do you ftill re
ject him ? If the former ; — then you have received
hhn in all his offices, as a Prophet, Prieft, and King.
If you be not as willing to be indebted to him for
falvation from fin, as from wrath ; it is a proof that
you are yet under the power of unbelief— You have
received the fpirit of adoption; for to as many as re-
Vol. II. Y ceived
* 1 Cor. xiv. 24, 25.

170 On the Heart Ser. 334
ceived him, to them gave he power to become the fons of
God. Now, you may know, whether you have this
power or privilege, by its effect. All who receive
the privilege, receive the Spirit of adoption, where
by they cry Abba, Father. Are you enabled to claim
God as your Father ? Or, is it your conftant de
fire to come to him in this endearing character, in
holy duties, believing your accefs to, and acceptance
with him through the blood of Chrift ? — You will '
ftrive to have all your dependence on him for every
duty ; that as you have received the Lord Jefus
Chrift, ye may fo walk in him. For the natural confe
quence of a cordial reception of the Son of God, is an
habitual defire of a conftant walking in him, of con
tinual fupplies of- grace from him, and of unintermit-
ted fellowfhip with him.
5. Do you claim a particular and perfonal intereft
in God's promife, in Chrift exhibited therein, and in
all the bleffings prefented to you through him ? It is
the attainment of true believers alone, really to appro
priate Chrift to themfelves. Here it fhould be obfer-
ved, that you are not called to believe that you are
believers ; for then the object of faith would be fome-
thing within ourfelves, inftead of the word of God
without us. A man may fall into a fatal miftake here,
and perfuade himfelf to no purpofe, that Chrift is his,
while as yet he remains a Stranger to him. But you
are required to believe, that Chrift is making over
himfelf to,you in particular, that he gives himfelf to
be a complete Saviour to you, as really as if no other
finner in the world had any need of him. And there
cannot be any miftake in one's believing God, on the
foundation of his own faithfulnefs, when he is ex-
prefsly faying, I am thy God. If this be denied, God's
teftimony is rejected, and his veracity impeached. In
this refpect,, you cannot otherwife glorify God, than
by believing his word ; for he would never reveal
himfelf in fuch language to finful man, unlefs he will
ed that they fhould account him ferious and faithful,.
An unbeliever may indeed, prefumptuoufly perfuade {
himfelf,

Ser. 33. of Unbelief 171
. himfelf, that God is his God. But then, he does fo»
without really receiving him in this ineftimable rela
tion. His heart is nowife unaffected by this belief.
But a real Chriftian credits this with the heart, fo that
every faculty of his foul is influenced by his faith. Be-*
fides, he believes God to be his, on the foundation
of his own teftimony in the word ; whereas a pre-
fumptuous perfon believes it, merely becaufe he hath
taken it into his fancy, that he is a believer ; that is,
he believes it on the ground of a vain and delufory
imagination of his own. Again, the Chriftian cre
dits this as true to him only through the perfon and
blood of the Redeemer, and as depending folely on
his. righteoufnefs for juftification, and on his ftrength
for Sanctification. But the felf-deceiver perfuades
himfelf of an intereft in God, either without any re
lation to Chrift ; or without any real refignation of
heart to his righteoufnefs, and confidence in his
ftrength. 6. Do you rely on God in Chrift ? If fo ; — you
defpife every other confidence, and are fully fatisfied,
that your own righteoufnefs is only a refuge of lies,
and your own ftrength abfolute weaknefs. — You de
pend on him for direction. It is prefumption to fay
to God, Thou wilt afterward receive me to glory, un
lets! you alfo fay from the heart, Thou wilt guide me
with thy counfel, while I live. — You experience a
bleffed reft and tranquillity of mind. It belongs to the
wicked, to be like the troubled fea ; for there is no peace
to them. But peace is the privilege of the righteous.
For the ¦work of righteoufnefs pall be peace, and the
effect of righteoufnefs, quietnefs and affurance for ever*.
— You have an unfpeakable complacency and delight
in devolving all your burdens on the Lord. Wherever
there is real confidence, there is a communion of in- -
terefts, and a fellowship in afflictions. / You may well
eaft all your cares on him, for he caneth for you.
7. If you be delivered from the power of that dif
obedience which is in unbelief,— -you will obey from the
* Ifai. xxxii. 17.

172 On tbe Heart, l£c. Ser. 33;
the heart ; and habitually delight in the ways of God.
If you know tbe obedience of faith, you will conftantly
aim at the obedience of holinefs. — You will obey
from love to Chrift ; and Study univerfality in it,
efteeming God's precepts to be right in all things., and
hating every wicked way.

SERMON XXXIV.
On the CAUSES of POSITIVE UNBELIEF.

Heb. iii. 12.
— An — Heart of Unbelief. '

THERE is nothing more galling to a perfon con-
fcious of integrity, than to have the truth of his
word called in queftion ; efpecially if circumftances
confirm it, and if he add every reafonable affurance to
thofe concerned. But it requires more than ordinary
patience for one who hath the lie directly given, tb
paifs over fuch an affront. -If this be fo offenfive to a
creature, who, in his beft fiate is altogether vanity;
how provoking muft it be to the faithful God to have
his veracity queftioned, nay, directly denied by the
wOrms. of his footftriol, by finful duft and afhes. When
we think- of a heart filled with unbelief, and boiling
with rebellion againft God ; it feems aftonifhing, that
his wrath fhould tarry for a ^moment, that he fhould
not inftantly confume the finner in his iniquities,
* But

Se-r. 34* On the Caufes qf, 8cc. 173
But he is God, and not man, therefore we are not con-
f§med. II. We are now to confider fome of the caufes of
that pofitive unbelief, which confifts in a rejection
of the Saviour.
The corruption of human nature is the origin, and
the primary caufe of all the particular evils that pre
vail in the heart or life. To this polluted fountain
all (the ftreams of iniquity muft be traced. It is the
ocean of depravity in the heart, that, by its fwelling
tides, fills fo many diftinct channels. Faith is a duty
which man owes to God. not only in regard to the re
velation of grace, but alfo to the moral law ; and not
merely with refpect to- that law as revealed in the
ten commandments, but as conftituting the law of
nature. Faith in all that God Should be pleafed to
reveal, was the firft duty that man owed to his Crea
tor ; a duty, Strictly, incumbent on him in his ftate of
innocence. Nor was it merely man's duty. His
foul was wholly caft into this mould. But by the en
trance of^n, this excellent. difpofition was loft, and
unbelief affumed the feat , of faith within him. Nay,
unbelief itfelf was the very firft act of fin. Were not
man naturally depraved, he would never call in que
stion the faithfulnefs of .that God who, cannot lie. We
have formerly feen that every man by nature hath an
habit of unbelief in .his heart, and that this ex
tends, even to thofe who have not the benefit of Re
velation. < All men are naturally difpofed to deny
and reject -the teftimony of ; God, becaufe,. they are
born in fin. Therefore -all .without diftinctipn arecall-
ed children qf difobedience, or.pf wibelief
As all are .naturally under the dorniriion of unbe
lief, and cannot deliver themfelves by any power of
their own ; it, muft continue to rule, nay, it will
Strengthen- itfelf in them, if God be pleafed to with-r
hold that, grace of his Spirit,. by which alone they can
truly believe. For f&ith is n6t qf yourfelves : it < f the
gift of God. His giving faith to one, and denying it
to

174 On the Caufes Ser. 34,
to another, muft be refolved into the fovereignty' of
the purpofe of his will, according to which from e-
ternity he chofe fome not only to everlafting life as
the end, but to faith as a neceffary mean, and paffed
by others. For our Lord faid to the Jews ; Te believe
not, becaufe ye are not of my peep* /that is, " beoaufe,
" ye are not of thofe whom my Father gave me,'' -as
the words are explained and reftricted in the context.
He hath determined tp bellow faith on one, and to
with-hold it from another, not becaufe of fuperior
merit in one, or any greater natural unworthinefs in
another ; but juft becaufe it is his pleafure. For he
Will have mercy on whom he will have mercy, and
whom he -will he hdrdneth. At the fame time, when,
men perfift. in unbelief; for the puniffiment of their
guilt, he- may juftly give them up to a greater degree
of obduracy in this fin.
Because God in fovereignty with-hblds the grace
of his Spirit from fome, he is not therefore the Au
thor of their unbelief. The idea would be blafphe-
moqs. God tempteth no man. He is of purer eyes than
to behold iniquity, and he cannot look upon fin. He once
endowed man with the power of faith ; and man
is alone to blame for the lofs of it. God is under no
obligation to fupply the prodigal, who hath wafted all
his fubftance with riotous living. Therefore, he faith
in the parable ; Is it not lawful for me to do what I will
with mine own f ? Shall this liberty be refufed to God,
which is claimed by every man ? So far is God from
being under any obligation to beftow faving faith on
the finner, that there are various reafons, on account
of which he may juftly refufe it. For it is never Sin
cerely fought, or even wifhed. What rational powers
he has, are not improved or exerted. On the con
trary, he is active in blinding his own mind, and
in hardening his heart. But though God is not
the author of this, or of any other fin, there are Se
veral things within the finner himfelf, and fome alfo
of an outward nature, that operate on his mind, as
caufes of that unbelief which is called pofitive or ac
quired,
* Joh. x. 26 — 29. f Mat. xx. 15.

Ser. 34. of pofitive Unbelief. 175
quired, or of the continuance and increafe of the na
tural unbelief of the heart, efpecially as manifefted in
the rejection of falvation through Chrift ; to illuftrate
fome of which, is our prefent defign.
• Amongst thefe are,
1. Ignorance. This hath been already viewed as an
ingredient in unbelief. But it may be alfo confidered
iri the light of a caufe. Indeed, in defcribing, and
even in inveftigating the operations ofthe mind, there
is fuch a perplexity, through our want of acquaint
ance with ourfelves, and alfo by reafon of their clofe
connection, that the fame thing will appear both as
a caufe, and as a confequence ; as a reafon, and as
an ingredient. Nor does this merely proceed from
the weaknefs and confufion of our ideas ; but alfo
from the influence which the acts of the mind have
upon each other, or from difference as to the mode
of operation in the minds of different perfons. Thus,
though unbelief is, in fcripture, defcribed as igno
rance of God's ways, it is alfo exhibited as the fruit
of this ignorance. Paul teftifies, that what he did a-
gainft Chrift in his Pharifaical ftate, he did ignorantly,
in unbelief. Peter, when reproving the Jews for their
great wickednefs in rejecting and crucifying the
Son of God, thus expreffes his> conviction ; / wot,
, that through ignorance ye did it. Their ignorance
of God's righteoufnefs is elfewhere affigned as the
reafon why they did not fubmit themfelves to it.
Sinners are fo Stupid and fottifh in their apprehen
sions about themfelves, that they fee no need of a
Saviour. They think themfelves rich, increafed with
goods, and ftanding in need of nothing. Therefore
they defpife his counfel. Acquired unbelief proceeds
efpecially from wilful ignorance. Of this fin Peter
accufes the hearers ofthe gofpel. For this, he fays,
they are willingly ignorartt of*. To what does he re
fer ? To the creation of the world, its primitive ftate, and
f 2 Pet. iii. 5.

176 's On the Caufes Ser. ,34,
arid its deflructieh by Water. If men are accufediof
wilful ignorance in regard to thefe things, that do
not fo immediately refpect their eternal interefts, and
which are more darkly revealed ;, how much more
juftly may this charge be brought, as to the things
that pertain to life and godlinefs ? The fame complaint
is triade by the Pfalmift : They know not, neither mil
they underfiand ; they walk on in darknefs *.
2. The hve-oifin. This is naturally friprecne in the
heart. It triuft be fo^ indeed ; becaufe fin reigns in
us. Never till this reign be deftroyed, and the/u-
preme love of fin removed, can the heart give a fin-
Cere welcome to him who cometh in the name of the
Lord to fave us. It is impoffible that a fupreme love
of fin, and faith in the Saviour, fhould fubfift iri the
fame heart; for where faith is, it purifies the heart.'
There Can be no fellowfhip between light and darknefs,,
rio communion between righteoufnefs and unrighteoufnefs,
or concord between Chrifi and Belial. As long as fin
retains dominion in the heart, there can be no place
for Chrift there. It keeps the throne, and is of fo
infatuating a nature, as to make its miferable fubject
apprehend, that there is no beauty in the Redeemer,
why he fhould be defired, no form nor comelinefi'; and
therefore reject him, as unworthy of efteem and af
fection. The heart, in this fituation, is fo bound
dowri by its grovelling lufts, that it cannot take its
flight towards God. While the affections are fet on '
things on the earth, they cannot reach to thofe -which
are aheve, where Chrifi fitteth on the right hand of God.
This is what Peter, in the cafe of Simon Magus, calls
the bond of iniquity -j- . It is alfo one reafon why the
heart of unbelief is, in the words of our text, called an
evil heart. It is under the dominion of the worft
kkid of evil, that which is of a moral nature. God
cannot be loved by that heart in which the love of
fin is fupreme. Now, the rejection of Chrift flows
from want of love to God, or, in other words, from
loving fin his enemy. Therefore Chrift afcribes the
unbelief
* Pfal. lxxxii. 5. f A£b viii. 23.

Ser. 34. of pofitive Unbelief. 177
unbelief of the Jews to this, as its caufe. 2" know you,
that ye have not the love of God in you. And what
evidence did they give of this ? I am come in my Fa
ther's name, and ye receive me not *.
3. Attachment to the objects of fenfe. Man, even
according to his original ftate, from the very frame
of his nature, hath a great and intimate connection
with thefe. But this is unfpeakably augmented by
fin. In the ftate of innocence the fenfes were fub-
jected to reafon ; but now reafon is fubjected to them.
Therefore the whole man, as unrenewed, is denomi
nated from thefe. He is called the natural, animal,
or ftnfual man -j-. He is fo much under the dominion
of fenfe, that he will fcarcely admit of any thing that
exceeds its powers. This carnality of the fpirit itfelf
is the fource of the greateft part of thofe objections
that are made to the doctrine of faith. How can thefe
things be ? faid Nicodemus. To the fame purpofe fpoke
the Jews ; How can this man give us his flefh to eat\.
4. Inconfideration and indifference about the grace
exhibited in the Gbfpel. It is given as the character
' of Sinners, that they turn back from God, and will not
confider any of his Ways § . Men prefumptuoufly give
the facrifice of fools, becaufe they confider not that they
do evil. Therefore, is the folly of inconfideration and
indifference about eternal concerns fo often proclaimed,
by earneft calls arid expoftulations with finners to con
fider their ways. — Confider this, ye that forget God, left
I tear you in pieces, and there be none to deliver.
Thoughtlefs and improvident men are fent to learn
wifdom from the defpicable ant : Go to the ant, thou
ftuggard, confider her ways, and be wife. They per
ceive not their need of falvation, and therefore they
defpife the grace of God. Thus fpeaks Paul to the
unbelieving Jew ; Or defpifefi thou the riches of his good
nefs, and forbearance, and long-fuffering ; not knowing
that the goodnefs of God leadeth thee to repentance ? This
contempt of Divine goodnefs and patience he views
Vol. II. Z as
* John v. 42, 43. d | 1 Cor. ii. 14. ; Jude, ver. 19.
X J9hn vi. 52. § Job xxxiv. 27.

178 On the Caufes Ser. 34.
a& a moft powerful fupport of unbelief. But after thy
hardnefs and impenitent heart, treafurefi up to tbyfelf
wrath againfl the day of wrath *.
5. The agency of Satan. He works on the root of
unbelief in the heart, and prompts men actually to
reject eternal life. , Therefore, he is called the fpirit
that now worketh in the children of difobedience* He em
ploys all his devices to increafe that natural indiffer
ence of which we have fpoken, and efpecially to
make the hearers of the gofpel carelefs about the word
of life. When they have been hearing it, then cometh
the devil and taketh away the word out of their hearts,
left they fhould believe, and be faved -\. He ftirs up the
natural corruption of their hearts to an actual and
explicit rejection of the Saviour. In his operations,
he does not counteract the difpofition of their minds.
They correfpond with,, and increafe the natural bias
of depravity. But his working is fo powerful and ef
fectual, that it is defcribed, as if it were the .only, or
at leaft the principal caufe of unbelief. The god of
this world hath blinded the minds of them that believe
not, left the light of the glorious gofpel of Chrift fhoukt
fhine unto them \. He involves their minds in the de-
lufive rnift of error, fills them with ftrong prejudices
againft the gofpel, and leads them aftray by his temp
tations. He makes them view the concerns of eterni
ty as of little moment, compared with thofe of time ;
and fo entangles their minds with the affairs of this,
life, as to make them fufpend alTferious attention to
thofe of that which is to come. This he does from
his enmity to them, and alfo to the gofpel, that he may
as far as poffible prevent the entrance of its light into
their hearts. He likewife reprefents fin as a fmall
matter, that they may give themfelves no trouble
about falvation.
6. The love of the world. It Is by the crofs of
Chrift alone, embraced as the ground of our hope,
that we can be weaned from our inordinate attach
ment to the world. As long as the love of it rules in
the
* Rom. ii. 4, 5. f Luke viii. 12. % 2 Cor. iv. 4.

I I I

Ser. 34. qfpofitive Unbehef. 170
the heart, we are crucified to Chrift, we crucify him
afrefh by unbelief: but as foon as we become crucified
-with Chrifi, its reign is deftroyed, the world is crucified
to us, and we are crucified to the world *. We can
not both love the world Supremely, and believe in
Chrift ; for no man can ferve two mafters. The plea
fures, riches and honours of this world fwell fo much
in the tinner's eye, that he views all eternal objects in
a diminifhed light ; he confiders them as of no con
fequence, as unworthy of his purfuit. The influence
of the pleafures of the world, as producing unbelief,
we have already illustrated, when fpeaking ofthe love
of fin. The love of riches hath the fame effect. Hence
our Lord faid to his difciples, when the young man,
who had great pqffeffions, went away forro-ivful ; — How
hardly pall they that have riches enter into the kingdom
of God ? He does not mean that the poffeffion of
riches is, of itfelf, an infuperable obftacleto falvation,
but that from the corruption of the heart, it is im
poffible that a man, when left to himfelf, can have
riches, and not confide in them. Therefore he adds,
How hard is it for them that trufi in riches to enter in
to tbe kingdom qfGod! And not only is it hard, but
¦with men impoffible, though not with God f.J We are not
thence to apprehend that Almighty power is irrter-
pofed, to make way for any into the kingdom, who
continue to trufi in riches. But it is faid to be poffible
with God, becaufe be alone can deliver their hearts
from this falfe confidence. For rich men naturally
place that faith in riches, which belongs orily to God,
who giveth us all things richly to enjoy ; and of con
fequence, reject him as the object of their truft.
Therefore, the character of a wicked mighty man is
delineated in this expreffive language ; Lo 1 this is the
man that made not God his 'ftrength, but trufted in the
!!ii abundance of his riches L And from the great danger
of thofe profeffors', on whom the world fmiles, Timo
thy is commanded to charge them that are rich in this
world, that they trufi not in uncertain riches, but in the
living
' * Gal. vi. 14. -j- Mar. x. 23. 24. 27. $ Pfal. lii.'7.

jgQ On the Caufes Se.r. 34.
giving God *. The love of worldly honour, is ano
ther great fupport of unbelief. The pride of life keeps
many away from Chrift. Its, opposition to this is the
reafon that Ifaiah affigns for the rejedtion of the
Gofpel-report ; and his wqrds are applicable to every
age, although they had a principal reference to the
period in which Chrift appeared on earth : Who hath
Relieved our report ? Then follows the reafon of un
belief; For he pall grow up before him as a tender
plant, and as a root out qf a dry ground |. Though
Chrift was the offspring of David, yet he appeared as a
root out of a dry ground, becaufe the family of which
he Sprung, was then low and defpifed in Ifrael. He
aho claimed no worldly pomp, in the erection of his
kingdom. Thus, he difappointed all the carnal and
extravagant expectations of his people. It is materi
ally the fame reafon, that hinders many from em
bracing the Gofpel of Chrift. It hath too much
meannefs for the carnal eye. True religion is, in a great
meafure, confined to thofe in the lower ranks of fife :
for God hath, chofen the poor of this -world, rich in faith.
This makes many think contemptuously of it, as thofe
did of old ; Have any of tbe rulers or of the Pharifees
believed on him ? But this people who knoweth not the
law are curfed \. When the heart is carried away
by the loye of worldly honour, how can it give that
honour to God which he requires, in fubmitting to
the reproach of Chrifi ; or feek that honour which is
of an exalted and unfading nature ? Our Lord fpeaks
of it as an impoffibility : How can ye believe, who re
ceive honqur one of another, and feek not the honour
that cometh from God only § ?
7. The fear of fuffering. This hath often proved
a fnare. We have frequently perceived its influence
in preventing a confeffion of" Chrift; and where.it
continues to overpower the mind, it as really prevents
a genuine faith in him. Weak believers may for a
tjm? be only night- difciples, like Nicodemus and Jo-
feph
* 1 Tim. vi. 17. -J- Ifa. liii. 1, 2. % Joh. vii. 48. 49.
JJph. y. 44.

Ser. 34. ofpqfitive Unbelief. 181
feph of Arimathea ; but when they become Stronger
in faith, they will like them alfo, openly confefs
Chrift, even while others forfake him. None, who
are real difciples, will always continue under this un
believing fear. For aft wbo perfift in refuting to con
fefs Chrift, fhall affuredly be denied by him in the
day of his coming. We are informed, indeed, that
many ofthe chief rulers believed on him, but did not con
fefs him. However, we are not thence to conclude
that they were real believers. They were only per-
fiiaded that he was the true Meffiah, becaufe qf his
wonderful works. The reafon why they did not con
fefs him, demonstrates that they did not favingly be
lieve ir-rrLeft they fhould be put out of the fynagogue. For
they loved tbe praife of men, more than the praife of God *•
Fear of fuffering, and love of praife, were the im
mediate caufes not only of their not confeffing Chrift,
but of their not believing on him to falvation. Had
they believed with the heart, doubtlefs they would
have made confeffion with the mouth f, Whofoever, faith
Chrift, fhall fave his life ; that is, " at theexpeoce of
" my glory and truth," fhall hfe it ; " fhall fubjed
" himfelf to eternal death ;" and whofoever fhall lofe
his, life for my fake, fhall find. it.
Lastly, perhaps the moft powerful caufe of un
belief is the pride of man. This natural principle in
its influence in the heart, directly oppofes faith. There
fore, it is often given as the great reafon ofthe rejec
tion of God's word, that is, of unbelief. They will not
frame their doings to turn unto their God,— and they have
not known the Lord. Why ? The pride of Ifrael doth
teftify to his face %. It is reprefented as the main
pillar of the obduracy of the heart. The mind of Ne
buchadnezzar is faid to have been hardened in pride \t
Nay, unbelief is defcribed under this very name.
When the Prophet Jeremiah would guard his hearers
againft this fin, he warns them againft pride : Hear
ye, and give ear, be nqt prqud; for the Lqrd hath
fpoken.
* Joh. xii. 42. 43. f Rom. x. 10. X. *?°f« '• 4- 5*
\ Dan. v. 20.

iS i On the Caufes Ser. 34.
fpoken. When he fpeaks of bewailing their unbelief,
it is ftill under the fame name : But if ye will not hea,r
it, my foul pall weep in fecret places for your pride*.
We call that pride which, with refpect to man, ap
pears in defpifing others, and in fcorning the idea of
being in any degree dependent on them. But it does
not confirie itfelf to man. It breaks out againft the
Almighty. The pride of the heart pours contempt
on God himfelf, and abhors the thought of being del
pendent even on the Creator. It is the real language
of unbelief: We are lords, we will come no more unto
thee | . Therefore, it is pointed out as the great end
ofthe gofpel, to bring down the pride of man, — that
nofleftj may glory in God's prefence : and Chrift teaches
the neceffity of felf-denial, in order to all true difci-
plefhip. The abafement of pride is alfo reprefented
as the effect which the gofpel certainly produces : He
hath pattered the proud in the imagination of their
hearts \. But this principle is not a caufe of unbe
lief, merely in its general operation. . It difcovers it
felf in a variety of ways. It appears as a pride of
reafon, of wifdom or learning, of wall, of righteouf
nefs, and of Strength.
The pride of corrupt reafon rifes up againft
the gofpel. The old fpirit, exhibited at the fall, ftill
makes a difplay of itfelf. Men would be as gods,
knowing good and evil. Not fatisfied with what God
is pleafed to reveal, they would know the reafon and
connection of every thing revealed. They make this
the very condition of their faith. Now, it is the work
of the gofpel to humble this arrogance. For it is
mighty through God to the pulling down offirong-holds, '
cafting down imaginations, and every high thing that
exalteth itfelf againft the knowledge of God, and bring
ing into captivity every thought to the obedience of
Chrift §. It calls down imaginations, or as the word
may be rendered, reafonings, or difputations. This is
One of the firong-hdlds of fin in the heart : and it keeps
poffefliori
* Jer. xiii. 15-. 17. f Jer. ii. 31. J Luke i. 51.
§ 2 Cor. x. 4. 5.

Ser. 34* of pofitive Unbelief. 183
poffeffion of it as long as poffible. It is this pride of
reafon that, in every age, hath raifed up fo many
enemies to the gofpel. To the Jews it was a fium-
bling-block, and to the Greeks foolifhnefs.
. The pride of wifdom or acquired knowledge alfo
ftrikes out againft the gofpel. If any manfeemeth to be
wife in this world, he muft become a fool, that he may
be wife. For the wifdom of this world is foolifhnefs. with
God*. The greateft part of the preconceived no
tions, and of the deep-rooted prejudices, that he hath
been at great pains to imbibe, muft be unlearned and
renounced. After he hath been all his lifetime learn
ing, he muft become a little child, and juft begin the
work again, by learning of Chrift. It is very humi
liating to one, who is perhaps a mafter in Ifrael, to be
informed that he muft be born again, and receive the
kingdom of heaven as a new-born babe.
There is alfo the pride of will. This is what is
called the will of man, of which the believer is faid
not to be born \. The natural man afcribes all power
to his own will. He directly inverts the words of
the Holy Spirit, and lays it down as a certain propo-
fition, that " it is not of God that fheweth mercy,
" but of him that willeth, and of him that runneth ;
" of him who inclines his own will to faith, and di-
" ligently runneth in the way of God's command-
" ments." When God, to put to filence all the vain
boafting of man, propofes this queftion : Who maketh
thee to differ % ? he makes this arrogant reply : " I
" make myfelf to differ." The. loftinefs of man can
not fubmit to the idea of beingtreated as a rebel, and
t being made willing in the day of God's power. Nor
can he be fatisfied to have no will of his own, to yield.
himfelf entirely to the difpofal of that God, who doth
according to his will in the army, of heaven, and among
tbe inhabitants ofthe earth.
It alfo appears with refpect to righteoufnefs, and
in felf-gloriation. Every man natu rally facrifices to
his own net, and burns incenfe to his drag § . He
kindles
* 1 Cor. iii. 18, 19. f John i. 13. J 1 Cor. iv. 7.
. Hab. i, 16.

i$4 On the Caufes Ser. 34.
kindles afire, and compafifeth himfeif about with fparks,
vainly thinking to Walk in the tight of his fire, and
in the fparks that he hath kindled*. It is his ardent
wifh to be his own Saviour. This attachment to felf-
righteoufnefs, whatfoever it refpefts, whether moral
duties or ceremonial obfervances, is the great bafis of
unbelief. The Jews were fo prone to confidence in
the ceremonial law, and especially in circumcifion,
that the abolition Of this ordinance is mentioned as
the peculiar offence of the doctrine of the crofs. If
I yet preach circumcifion, faith Paul, — then is the offence
ofthe crofs ceafed f . Man ftill defires fome ground
®f boafting before God. Though he hath made all
things for himfelf, and propofed his own glory as the
great and ultimate end of all our actions ; the pride
ofthe heart reveries this, and urges, that man's own
glory and happinefs are to take place of the glory of
God. After the honour of the creature is fufficiently
fecured, any Supererogatory portion may perhaps be
yielded to the Creator. The loftinefs of man will deign
to admit his Maker to put a concluding hand to the
work, and to come in for ariy remnant of the glory.
There is no Single action that a natural man performs,
in the way of denying himfelf, and really feeking the
glory of God. Self is the higheft end of all. He can
fee no good end of moral actions, but in as far as they
exalt the creature. Some of the Heathen philofo-
phers truly fpoke the language of the heart, the lan
guage of many profeffed Chriftians, if they would
fpeak it out as plainly and fully, when they afferted,
that " the great reafon why man fhould love virtue,
«« was its tendency to his own happinefs ; and that a
" virtuous man made himfelf equal with God."
Man is alfo poffeffed of a pride of his own ftrength,
as Sufficient for his conduct in this world, and for
leading him to life eternal. He is fo proud of his abi
lity, that he will not fubmit to Chrift as his King*
He thinks, he can of himfelf conquer his fpiritual ene
mies, fubdue his paffions and lufts, and give that obe
dience
* Ifai. 1. 11. \ Gal. v. 11.

S£R. 34- of pofttive Unbelief . 185
dience which the law requires. He materially fays,
With thofe men of Belial, who defpifed the Lord'fe
anointed ; How pall this manfave us * ?
Are thefe, then, the caufes of that unbelief which
confifts in a rejection of the Saviour ? It muft un
doubtedly be your duty to guard againft them, and
depending on Divine and promifed grace, to give all
diligence to counteract their operation. For this
purpofe, 1. Labour to attain a real acquaintance with the
truths of God : While you are affiduous in acquiring
a doctrinal knowledge of them, let it be your Special
aim, to know them experimentally and practically, in
their power on the heart and life. Ignorance, with
refpedt to the underftanding, is bad ; but blindnefs of
heart is ftill worfe. But be affured, that though you
may have a knowledge of Divine truths in your un-
derftandings, without feeling their power on your
hearts ; there can never be any experimental know
ledge of them, while you are deftitute of that which
is intellectual: For the entrance qf bis words gives
light. Diligently improve all the means of grace;
Remember that your ignorance will be altogether
inexcufable, becaufe the gofpel hath reached your
ears. Chrift is as certainly faying of you, as he did
ofthe Jews ; If I had not come and fpoken to them, they
had not had fin ; " their fin would, in a comparative
" point of view, have beeri unfpeakably lefs, they ne-
" ver would have had the great fin of actual unbelief:"
but now they have no clokefor their fin f. Your ignorance
cannot be imputed to want of opportunity. Neither
will your weaknefs of underftanding, nor your want
of memory, which many plead, be ever fuftained as
an apology at the bar of God. You can take up
your worldly bufinefs abundantly well. You do not
forget the things that concern the meat that perijheth.
Therefore, if ignorance remain with you, it is wil
ful ; and by the Searcher of Hearts will affuredly be
afcribed to enmity to the gofpel. For this is the con-
\ Vol. II. A a demnation,
* 1 Sam. x. 27. -(- John xv. 22.

1 86 On the Caufes Ser. 34,
demnation, the great reafon of the condemnation of
gofpel-hearers, the great evidence of Divine juftice
therein, and the great aggravation of their guilt
and mifery, that light is come into the world, and men
loved darknefs rather than light *. You are external*,
ly bleffed in hearing the joyful found ; but confider
the far greater bleffednefs of thofe who know it. For
encouraging you to diligence, the God of truth hath
faid ; If thou criefi after knowledge, and lifteft up thy,
voice for undemanding : if thou feekeft her as filver,
and fearcbeft for her as for hid treafures : then flhak
thou underftand tbe fear of the Lord, and find the know
ledge of God. For the Lord giveth wifdom : out of'
his mouth cometh knowledge and underftanding f . If
any man lack wifdom, let him, therefore, afk it of God,
who giveth to all men liberally.
1. Supplicate the power of Divine grace for de
stroying the reign of fin in your hearts.* It is the'
work of the Spirit to accomplifh this, by creating you
again in Chrifi Jefus. While fin reigns, grace cannot
reign. It is only by the deftruCtion of the dominion
of fin, that grace obtains the throne in the heart.
As long as fin reigns, you will love it Supremely;
and while you do fo, you cannot believe in Chrift,
nor love him. For whofo committeth fin, is tbe fer-
vant of fin. The words of Chrift formerly mention;
ed, men have loved darknefs rather than light, declare,
that there is a fufficient objective difcovery of the in-
eltimable value of the bleffings of the gofpel, here
called light, made to all the hearers of it, and that
there is a pofitive act of their wills, in rejectingChrhV
or in preferring darknefs .- and this is afcribed to the
fupreme love and dominion of fin, — becaufe their deeds *
were evil. ¦•.¦-.
3. Endeavour to get your hearts loofed from Jen-k'
fible objects. Confider their infignificance, and theV
unfpeakable value of thofe that are fpiritual. The't
things which are feen are temporal ; but the things.
which are not feen are eternal. — Confider their unsa
tisfactory"
* John iii.— 19. f Prov. \u 3.-6.

1 11
11 11

Ser. 34. ofpofitive Unbelief. 187
tkfaftory nature. This, indeed, is inexpreffible.
Alt things are full of labour, man cannot utter it ; the eye
is not fatisfied with feeing, nor the ear with hearing *.
He that loveth filver, fhall not be fatisfied withfilver ;
nor he that loveth abundance with increafe f . All thefe
things are broken cifierns ; but God is the fountain of
living waters : and he that drinks of that water, which
Chrift fhall give, fhall never thirfi  Attend to their
uncertainty. Here moth and rufi corrupt. But fpi
ritual objects are unalienably fecured. The inheri
tance offered to you in the gofpel is referved in hea
ven, — where neither moth nor ruft corrupt, and where
thieves do not break through and fteal. Faith, indeed,
is the only antidote to the undue influence of the ob
jects of fenfe. For it is only by faith that we can
look, not at the things which are feen, but at the things
•which are not feen. By faith alone can we endure,
as feeing him who is invifible.
4. Despise not the grace that is in your offer. To
recommend it to your attention, you are affured that
it is abundant, nay, Superabundant : for where fin
bath abounded, grace did much more abound. You
know not how foon you may be deprived of the of
fer. Boaft not tbyfelf of to-morrow ; for thou know
eft not what a day may bring forth. Confider the
danger of continuing to refufe it. There remaineth no
more facrifice for fin.
5. Beware of liftening to the fuggeftions of Satan.
His name tells you what he is j — an adverfary. Be
not ignorant of his devices. And this is his great
device, to keep men at a diftance from Chrift. Some
he prevails with one way, fome another. But what
ever method he take, if he can effect this, his great
object is gained. If you find your minds fill
ed with prejudices, and hardened againft falvation
through the blood of Chrift ; you may be affured that
Satan is at work within you, trying to retain you in his
fervice, as the god of this world. This is the fruitof that
ancient enmity, ftill fubfifting between Chrift, the feed of
* Eccl. j. g. -j- Eccl. v. 10.

x88 On the Caufes Ser. 34,
of the woman; and the old fierpent. His head haftj
been bruifed on the crofs ; and he exerts all the malice
of his nature againft Chrift, by doing his utmoft to
keep finners in a ftate of unbelief. His malice can
not now affect the glorious Head perfonally ; but he
tries, if poffible, to render his body incomplete. But
it is our comfort, that the prey pall be taken from the
mighty, and <that the lawful captive Jhall be delivered.
The more that Satan instigates you to reject Chrift,.
the more earneft ought you to be to embrace, him-;
for he defires nothing fo vehemently, as to deprive
God of his glory, and you of falvation.
6. Pray for deliverance from this prefent evil
world ; from the love, and from the fear of it, If any
man love the world, the love of the Father is not in
him. It does not merit your love, for it makes no
worthy return. What is a man profited, though be fhould
gain the whole world, and lofe his own foul ? Why
fhould you fear the world ? It cannot really hurt you,
The utmoft it can do, is to kill the body. A holy fear
of God, and a conftant flavifh fear of the world, are
incompatible. It is faith alone, faith embracing
Chrift as your true and durable riches, that can ele
vate you above the love of this perifhing world. It
is only faith, embracing him as your refuge and
ftrength, that can deliver you from the fear of, it,
Therefore it is faid of Mofes, By faith he forfyk
Egypt, not fearing the wrath of the king.
f. Be denied to yourfelves. How darigerous is it
for a profeffed difciple to deny his matter ? But whence
are any chargeable with this aggravated fin ? It is
juft becaufe they have not learned to deny them
felves. Where Chrift and felf come in competition,
when a man muft renounce the one, or the other ; if
he deny Chrift, it is becaufe he is a Stranger to
the exercife of Self-denial. Nay, even when there is.
no avowed denial of Chrift, he who makes a profef
fion of his name, and denies not himfelf, really and
practically denies his nominal mailer. He denies bis
crofs, his righteoufnefs, his ftrength, his riches, and
the

Ser.. 34. qf pofitivp Unbelief. 189
the power of his Spirit. But this leffon, which is fo
hard to carnal reafon, to flefh and blood, is only
taught by Chrift himfelf. Let us therefore apply to
him fox his effectual teaching ; and learn of him, who
is meek and lowly in heart.

SERMON XXXV.

On the EVIL and AGGRAVATIONS of UNBELIEF.

Heb. iii. 12.

-An evil Heart of Unbelief.

IT is not without the greateft reafon, that the heart
of unbelief is denominated evil. This epithet does
not merely .Signify, that where unbehef prevails, evil
prevails ; or that a heart, under the dominion of un
belief, is under that of fin ; but that this iniquity, as
confifting in a pofitive rejection of the Saviour, is the
greateft acting ofthe evil of the heart, of which it is
fapable. All the operations of all the various lufts,
whether of the flep, or of the mind, are either imme
diately or ultimately directed to the fupport of unbe
lief, The atheifm, deceitfulnefs, pride, legality,
madnefs and carnality of the heart, all labour in the
fervice of unbelief, and contribute their ftrength to
it ; like fo many diftinct ftreams communicating their
fupplies to one river.
III. We

rcj» On the Evil and Ser. 35.
III. We are to confider the • evil and aggravations
of unbelief.
1. It ftrikes againft all the perfections of the Di
vine nature. All thefe are illuftrioufly difplayed and
infinitely glorified in the work of man's falvation.
Here, there is the moft perfect harmony among them
all. Divine Wifdom appears in the brighteft manner,
in the contrivance of our redemption. Therefore it is
called the wifdom of God in a myftery. Although he
hath no occafion, like his creatures, when engaged*in
difcovering any important matter, to hefitate, ponder
and inveftigate ; to exprefs the inconceivable riches
of wifdom manifefted in the fcheme of redemption,
he ufes the language of man, and glories in that plan
which is every way worthy of himfelf ; I have found
a ranfiom*. The Apoftle Paul, when contempla-
tirig even the means employed for the accomplifhment
of the Divine purpofe, finds himfelf loft in the greatnefs
of the fubject, and breaks out in the language of ad
miration : 0 tbe depth of the riches, both of the wifdom
and knowledge of God I How unfearchable are his
judgments, and his ways paft finding out f . His Power
is manifefted in the execution of this plan, without
the leaft failure ; not in the purchafe only, but alfo
in the application of redemption to the fouls of men.
The Holinefs of God alfo appears with tranfcendent
luftre. Never was there fuch a difplay of God's in
finite hatred of fin, as in punifhing it in the perfon;
of his own Son. Confider the agonies of the Son of
God, bearing the infinite wrath of his Father for the
fins of his people, and expiring on the accurfed tree :
and you have a far more ftriking difplay of the dread-*
ful and abominable nature of fin, than all the threat
enings of the law, than all the Sufferings of indivi
duals, of cities, of nations in the prefent ftate, nay,
than all the torments of hell can afford. What a
bright, although terrible manifeftation of Juftice have
we here ! God fpared not his own Son. Could juf
tice have been fatisfied in any other way, or in any
way
* Job xxxiii. 24. f Rom. xi. 33.

Ser. 35. Aggravations' of Unbelief. igi
way equally glorifying to his name, would it ever
have pleafed the Lord to bruife him, and to put him to
grief? Here we have alfo a glorious difplay of Di,
vine Faithfulnefs. For thus it appeared, that God was
faithful to himfelf, in fecuring the glory of every at
tribute ; that he was faithful to his Son, m giving him
a body, a human nature, by which he might be fitted
for-the difcharge of his Mediatory function, and all
thefe qualifications which were neceffary ; in fulfil
ling the promife of affiftance and acceptance in his
work, and in raiting up a feed to do fervice to him ;
and faithful to his people, in performing the truth to
Jacob, and tbe mercy to Abraham, which he hadfworn
unto the fathers from the days of old* ; in fending
the deliverer who was to comd out of Zion, and turn
away ungodlinefs from Jacob. And with what glory
does the Love of God appear in the whole of this fal
vation ? fovereign love, overlooking all the unwor-
thinefs ofthe creature ! tranfcendent and unparallel
ed love, indeed, in giving his dearly beloved Son to
obey, fuffer and die for rebellious man !
Although thefe perfections are thus unfpeakably
glorified in the work of Salvation, unbelief offers the
higheft infult to them all. If you reject the Son of
God, you are chargeable with practical blafphemy
againft each of the Divine attributes. You in effect
call the wifdom of God foolifhnefs ; for you are afha-
med of the crofs of Chrift, and of falvation through
it, as humbling the pride of man. It is not to you
the wifdom of God. Nor is it tbe power of God. For
by your unbelief you fay, that it was exerted, even
in this great falvation, for no great end. You alfo
infult his holinefs, as if it were a needlefs regard to
trifling offences. By rejecting the Saviour, you ma
terially fay that fin is a light matter, and that Chrift
died in vain. You brand his juftice, as if it were a
groundlefs feverity : for by refuting to accept of the
obedience and fufferings of Chrift, as in your ftead,
you practically declare that he obeyed and fuffered
without
* Mic. vii. 2©.

12.0 ¦ On the Evil and Seh. 33.
without any real neceffity. You virtually deny his
faithfulnefs ; for he that believeth not God, hath made
him a liar. His very love, which is the great fource
of falvation, < you dare to treat, as if it were un
meaning companion, and unworthy ofthe name ; as
being exercifed about thofe who have 'rio need of it;
mercy extended to thofe who ate not miferable, of
fering, falvation to thofe who can eafily fave them
felves. You feem to think, that this love hath been
lavifh of bleffings,; that it hath taken a far more
expenfive vent than was neceffary, through the- blood
of him who is God ; as to, you it appears abundantly
fafe, to rely on the general mercy of the Divine na--
ture, or on your own imperfect obedience.
But unbelief is not fatisfied with a practical denial
of the perfections of God, as illustrated in the Salva
tion of man. It often goes fo far, as openly and in
words to deny or vilify them. When Divine Wifdom
and Power are by the Apoftle called the foolipnefs and
the weaknefs of God*, it is in allufion to the language
of unbelief. It denies his Holinefs ; Thou thoughtejl
that I was altogether fuch an one as tbyfelf '-j* ; and his
Juftice, for the finner faith ; The Lord will not require
it %. This iniquity gives the lie to his Faithfulnefs ;
for the men who are fettled on their lees fay, the Lord
will not do good, neither will he do evil §. His Love,
as of a fovereign nature, and as manifefted in Chrift,
is denied : I have loved you, faith the Lord: yet ye fay,
Wherein haft thou loved us ** ? The nature of unbe
lief, as thus doing all in its power to deprive God of
the glory of his perfections, is illustrated from the
contrary nature of faith, in the exercife of Abraham :
He ftaggered not at the promife through unbelief "; but
was ftrong in faith, giving glory to God f f .
2. It does injury to all the Perfons ofthe adorable
Trinity. Though all the external operations of G<h1
are common to each of thefe Perfons, yet according'
to the oeconomy of redemption, there is, with refpt#; to
* i Cor. i. 2$. f Pfal. 1. 21. X Pfal. x. 13. § Zeph. i. 12.
** Mai. i. 1. ft Rom. iv. 20.

Ser. 35* Aggravations of Unbelief *. 193
to this work, a peculiarity of operation afcribed to
each of them. The contrivance of it is more efpe
cially attributed to the Father, and reprefented as the
fruit of his love : If there be a meffenger with him, an
interpreter, one among a thoufand, tojbew unto man his
uprightnefs ; then he is gracious unto him, and faith,
Deliver him from going down to tbe pit ; I have found
a.ranfom*. The purchafe belongs to the Son.
This is that work which the Father gave him to do.
He purchafed the Church with his own blood. It is
peculiarly the work of the Spirit to apply the re-r
demption purchafed. Therefore he is promifed by
Chrifi for this end ; When he, the Spirit of truth is
come, he pall lead you into all truth. He pall receive of
mine, andpalipew it unto you. All the Perfons of
the adorable Godhead, are concerned in the promul
gation of this redemption. The Father declares
Chrift to be his beloved Son ; and this is his record,
that in him there is eternal life : yet finners by their
unbelief refufe to give it credit. The Son teftifies
concerning himfelf; yet they reject his teftimony.
They will not allow him to be the faithful and true
•witnefs. The Holy Spirit hath attefted the truth and
excellency of that falvation exhibited in the gofpel,
not only as the Spirit of infpiration, but byfigns, and
wonders, and divers miracles. He ftill attefts it, by
common and faving operations on the hearts of men.
Though God reveals himfelf in the gofpel, under the
amiable and endearing character of love ; and hath
commended his love to us, in that while we were
without ftrength, finjiers, ungodly, enemies, in due time
Chrifi died for us ; though he defcribes the fcheme of
redemption, as the moft glorious effect of all the Dh-
vine counfels ; though he declares that fury is not in
him ; yet unbelief refufes him all credit and honour
in this gracious revelation, defpifes his love, yea, fits
the briars and thorns againft him in battle. There is
a djfplay of infinite grace in the incarnation, obedi
ence and fufferings ofthe Son ; of love paffing all un-
Vol. II. B b derftanding
* Job xxxiii. 23. 24.

194 On the Evil and Ser. 35,
derfianding and knowledge ; love, demanding the con
templation, and exciting the aftonifhment of angels;
love, in its nature and effects furpaffing every thing
that eye hath feen, ear hath heard, or that it hath entred
into the heart qf man to conceive. But all this un
quenchable flame of Divine love, that burned in the
heart of Chrift, and that made him cheerfully drink
up the torrent which was in the way, unbelief views
with the moft abfolute indifference, if not with daring
contempt. Though the Spirit is difcovered, as opera
ting in a fanctifying and faving manner on the hearts
of finners, in Sprinkling the guilty, cleanfing the im
pure,, fubduing the rebellious, converting the obdurate
and impenitent ; though he actually works, in a com
mon way, on the hearts of thofe who continue in un
belief, by many inward motions, by warnings of
confcience, by the terrors of the law, by illuminating
their underftandings and enlivening their affections in
fome degree, by giving them fome taftes qf the good
word of G od, and of the powers of the world to come :
yet by the power of this inward corruption, they vex
the Holy Spirit, rebel againft him, do defpite unto him,
refill his operations, and do every thing in their
power to make him ceafe to be a reprover, nay, to
provoke him to become their enemy, and to fight againft
them, by blafting all the means of grace, or by depriv
ing them of thefe means altogether, by giving them up
to* judicial obduracy in fin, by leaving them to a total
apoftafy-from the truth, or by fpeaking terrible things
in righteoufnefs. Thus, the evil of unbelief appears,
as it is a fin againft the love of the Father, the grace
of the Son, and the operation and fellowfhip of the
Holy Ghoft.
3. The great evil of this fin appears from the dig
nity of the Perfon of Chrift, and efpecially from the ,
truth of his Divine nature. He is the more immedi
ate object of faith; for by him we believe in God:
therefore unbelief is more immediately committed
againft him. Its inexcufable nature is often illuf-
trated in fcripture, from the dignity of his Perfon, By

Ser. 35. Aggravations of Unbelief. 195
By this argument God enforces the obedience of his
ancient people to that Angel who was to go before
them. This was no other than the uncreated Angel
ofthe Covenant ; which unqueftionably appears from
the power of pardoning afcribed to him ; for who can
forgive fins but God only ? as alfo from God's threaten
ing afterwards, when his people had offended' him,
that he would not go up in the midft of them, but
only fend an angel, that is, a created angel, to con
duct them into the Land of Promife. Of that un
created Angel he faith : Beware pf him, arid obey his
voice, provoke him not ; for he will not pardon your tranf-
greffions : for my Name is in him *. He muft be obeyed,
becaufe God's Name is in him, or as it literally figni
fies, in his inward parts . This denotes that the na
ture of God, often called his name, really belongs to
him. It expreffes his equality with the Father. Thefe
words alfo declare the hopelefs fituation of thofe who
continue to the end in unbelief, in not obeying his
voice, and provoking him. Chrift will not pardon their
iniquities ; becaufe they finally reject the only way
in which they can be pardoned. Every fin may be
forgiven through the blood of Chrift : but thofe who
perfift in rejecting him can have no pardon, becaufe
there remaineth no more facrifice for fin. The duty of
believing in Chrift was enforced by the fame power
ful argument, in that voice which came from the excel
lent glory : This is my beloved Son, in whom I am well
pleafed; hear ye him. — In the fame manner the A-
poftle reafons at large in this epiftle. He proves the
dignity ofthe Perfon of Chrift, as God in our nature,
and thence infers the neceffity of faith, and the danger
of rejecting him. This he proves from the beginning
of the epiftle : firft, abfolutely, from his being the
Son of God, the heir of all things, the Creator ofthe
world f ; from his being the brightnefs of the Father's
glory, and the exprefs image of his Perfon ; from his
power exercifed in univerfal Providence, his complete
atonement for fin, and glory at the right hand of >
God.
* Exod. xxiii. 21. comp. with ch. xxxiii. 2. t Ch, i. 2.

1 96* On the Evil and Ser. 35,
God *. Secondly, He proVes this comparatively > from
his infinite fuperiority to angels, as being the eternal
Son of God f , the object of their adoration %r and
from their relation to him as his fervants § ; from the
Stability of his kingdom **, the eternity and immuta
bility. of his being, as the Creator of the univerfe ff ;
from the incomparable glory of his power \\, and
from the employment of angels as miniftering fpirits
to his people \\. From the proof of the dignity of
the Perfon of Chrifi, he draws this conclufion, There
fore we ought to give the more earnefi heed to the things
which we have heard, left at any time we pould let
them flip ***. This conclufion he confirms and illu
strates, by an argument from the lefs to the greater,
from the fevere puniffiment ofthe tranfgreffors ofthe
law, which was only fpoken by angels "|"J"J". He declares
the far greater danger of rejecting the gofpel,. becaufe
it is a much more clear revelation, becaufe it was
fpoken by the Lord himfelf, and not only confirmied
by his immediate difciples, but by the unqueftionable
teftimony of the Spirit, who bore them witnefs , with
figns and wonders, and divers miracles XXX' This he
alfo illuftrates from the fubjection of the world to come,
the New Teftament-difpenfation to Chrift, and not
to angels § § § . /
When treating of the dignity of Chrift's Perfon,
he alfo proves the reality of his human nature, which
is infeparably united to it. But the consideration of
this we fhall refer till afterwards. The Apoftle John,
in the firft chapter of his gofpel, gives us the fame
proof of the evil and aggravations of unbelief. From
the beginning ofthe chapter he declares the eternity
ofthe Word, his equality with the Father, his infi
nite greatnefs as the Creator of all things, as the Foun
tain of all life, whether natural or fpiritual, and as
the true Light. From thefe considerations he illu
ftrates the guilt ofthe Jews in rejecting him : for he
adds,
* Ch. i. 3.- f Ch. i. 4. 5. X Ch. i. 6. § Ch. i. 7. ** Ch. i. 8.
'ft Ch. i. io— 12. XX Ch. i. 13. §§ Ch. i. 14. *** Ch. ii. 1.
Tff CB. ii. 2. XXX Ch. ii. 3. 4. § § § Ch. ii. 5.

Ser. 35. Aggravations of Unbelief. 197
adds, He came to his own, and his own received him
not. Our Lord himfelf declares the dignity of his
Perfon, as God in our nature, to be the foundation
of all true faith. Therefore, he propofes this que
ftion to the blind man : Dofi thou believe on tbe Son
of God*?
4. Unbelief is greatly aggravated from Chrift's
relation to us as our Kinfinan- Redeemer. The greater
the condefcenfion of any perfon, the greater is the
evidence of his love, and the more inexcufable is our
ingratitude, if we make not a proper return. And be
hold \ what infinite condefcenfion is here. The Lord
of angels is made a little lower than angels ! The Fa
ther of Eternity becomes a Child born, a Son given !
The Creator of all things is made of a woman .' The
great Lawgiver, who hath power to deflroy, and to
fuve alive, is made under his own law ! He, who is
King of kings, and Lord qf lords, becomes afervant of
rulers. The Lord of heaven and earth appears as a
worm, and no man! He, whom feraphs adore, is
defpifed of the people ! The beloved Son of the Fa
ther is abhorred by tbe nation ! He who is of purer
eyes titan that he pould behold iniquity, is made fin .'
God over all, bleffed for ever, is made a curfe for Us,
who are by nature children of wrath, that we might
inherit thebleffing ! It was neceffary, in feveral re-
fpects, that the Son of God, having undertaken to be
our Surety, fhould affume our nature. Some of thefe
are mentioned by our Apoftle, when proving the truth
of the human nature : for he proves it from the in-
difpenfable neceffity of fuch an affumption. With
out a participation of our nature, and that derived
from the common ftock, he could not have a right
to redeem either the inheritance, or the captives : for
be that fanctifieth, and they that are fanctified, muft be
all of one\. Nor could he have been qualified by
fuffering to be a complete Saviour £. He could not
other wife have vanquifhed Satan by the fame means
by which he perfected, and ftill difplays his victory over
* J«h. ix. 35. f Ch. ii. 11. X Ch. ii. 10.

198 On the Evil and Ser. 35,
over man. He took part of our nature, that through
death he might deftroy him that had the power qf death *.
It alfo behoved him to be made like unto his brethren, that
he might be a merciful High Priefi t. Without being
God, he could not, in the difcharge of his office, be
faithful to his Father ; without being man, he could
not be merciful to us. This relation was alfo necef
fary, that the fufferings of the human nature might
be attributed to the one Perfon, and thus receive in
finite merit from the Divine nature, to which the hu
man was perfonally united. Thus alone could it be,
faid, that God purchafed the church with his own blood.
In a word, this was neceffary, that by bearing the
relation of a Kinfman-Redeemer to mankind-finners,
as Such, that is, to the whole of Adam's family with
out any exception, all, to whom the gofpel comes^
might have an equal warrant to embrace him as their
Redeemer ; that every one might have an indifputable
title to fay for himfelf, as in another cafe eminently
typical of this : Caft thy cloak over me, for thou art my
near kinfiman J. — For we have not fuch an High-Priejl,
as cannot be touched with the feeling of our infirmities : —
therefore^ we may come boldly to the throne of grace §.
In confequence of this near relation which Chrift
fuftains to the loft family of Adam, as bone of our bone,
and flefh of our flefh, every hearer ofthe Gofpel has a
right to fay ; I know that my Kinfman-Redeemer li
veth **. This relation which the Lord bears to finners
is the great argument that he ufes in the Old Teftar
ment, for the confolation of his people amidft all their
fears and diftreffes. Thus faith the Lord, O Jacob,-—
fear not, for I have redeemed thee f f . I have acted
the part of a Goel unto thee. It is alfo urged as the
great proof of their guilt in rebelling againft him:;
Thus faith the Lord thy Goel, thy Kinfman-redeemer f
I am the Lord thy God who maketh thee to profit : — 0
that thou hadft hearkened to my commandments |L
And again ; Though I have redeemed them, yet they have
fpoken
*Ch. ii. 14. -j- Ch. ii. 17. X Ruth iii. 9. § Ch.iv. IJ. 16.
** Job xix. 25. ff Ifa. xliii. 1. XX Ifa. xlviii. 17.

Ser. 35* Aggravations of Unbelief . 199
fpoken lies in my name *. When, therefore, we con
fider the infinite condefcenfion of the Son of God in
affirming our humble nature, that he might not be
afhamed to call us brethren, and that it might be no
prefumption for us to call him brother ; how dreadful
does the guilt of that fin appear, which refufes to
claim him by this endearing appellation ! Jacob, when
he would inherit the bleffing, told a lie to his father,
in affuming the name of the firft -born, as he had alfo
clothed himfelf in his garments. But we are not
merely found liars to God, but prefume to call God
himfelf a liar, as long as we refufe to come to him as
our Father, in the name, in the voice, and in the
raiment of the Firft-born among many brethren.
5. The atrocious nature of this fin appears from
the dignity of the Mediatory office of Chrift. The
honour conferred on him by his miffion, as well as
that effentially belonging to him in his Perfon, is of
ten mentioned as a valid reafon of faith, and as a
ftriking proof of the evil of unbelief. This is the
work of God, a work of the greateft importance, that
work in the fuccefs of which he is efpecially concern^
ed, that ye believe on him whom he hath font "f. This
our Lord affigns as a certain evidence of the ignorance
of the Jews, with refpect to true religion, and of their
eftfangement from God, that they rejected himfelf:
Ye have not his word abiding in you ;for whom he hatb
fent, him ye believe not J. Chrift was not only pro
mifed under the Old Teftament as that Angel, in
whom was God's Name, with regard to his effential
dignity ; but as a Prophet like unto Mofes, to denote
the dignity of his office : and the rejection of him God
threatens to punifh with the greateft feverity ; / will
raife them up a Prophet from among their brethren, like
unto thee, and will put my words in his mouth ; and he
fhall fpeak unto them all that I pall commandhim : and it
Jhall come to paft, that whofoever fhall not hearken to
my words, which he Pall fpeak in my name, I will *r-
quire
* Hof. vii, 13. f Joh. vi. 29. X Job. v. 38.

200 On the Evil and Ser. 35,
quire it of him * ; or as the words are repeated by the
Apoftle of the circumcifion, And it pall come to pafs,
that every foul, which will not hear that Prophet, fiall
be deftroyed from among the people \. This declares
the irrevocable condemnation and awful destruction
of all who are finally unbelieving. The fin of reject?
ing the great Prophet is punifhed with a dreadful and
eternal excommunication from the prefence and en
joyment of God, and from all bleffed communion
with the faints. The fame consideration of the dig,
nity of Chrift's office, as a great enhancement Of the
guilt of unbelief, is very fully prolecuted by our A-
poftle in this Epiftle. From the beginning of this
chapter, he considers his Mediatory character, eSpecir
ally as the Prophet of his Church, the great Apoftle,
as well as High-Prieft of our profeffion. He illustrates
his greatnefs in this refpect, from his faithfulnefs in
the difcharge of his office J , from his fuperiority to
>Mofes, as being the builder of that houfe, the Church
of the living God, of which Mofes was only a part,
and as being faithful as a Son over his own houfe,
while Mofes was faithful only as a fervant §: and
from the whole proof arifing from the dignity both
of his Perfon and Office, he draws the important in,
ference contained in the "text ; Take heed, brethren,
left there be in any of you an evil heart qf unbelief: for
that heart muft be evil indeed, that departs from fo
great a Saviour, who is not only the Meffenger of
God, but effentially confidered, is the living God him*
felf. Thus, unbelief is a rejection of Chrift in the
whole ofhis Mediatory character. It rejects him a&
a Prophet. In this refpect, it belongs to him to open
the eyes of the fpiritually blind. He reveals the
Father to us, and the method of falvation through his
own blood. Chrift often mentions it as a great ag
gravation of unbelief, that he is rejected in his Pro
phetical function. So he faid to fome of the Phari" fees;
* Deut. xviii. 18. 19. \ Afls iii. 23. J Ch. iii. 2.
$ Ch. iii. 3.

Sift. 3$. Aggravations of Unbelief . aoi
fees ; If ft were blind, ye pould have no fin ; but now
ytjhy, We fee; therefore yoiir fin remdihith* :—" If
" you were blind, as being deftitute of outward Re-
" velation, your fin would comparatively be little ;"
6r, " If you were blind in your own apprehenfion, as
" being fenfible of your loit and miferable fituation,
" and applying to me by faith for healing ; it would
•' be an evidence of your deliverance from the power
" Of fih : but becaufe you truft in your own wifdotri,
" and ariprehend that you have no need of me as the
" great Prophet ; it is both a certain proof that you
" are under the dominion of fin, and particularly
" of fpiritual blindnefs, and a great aggravation of
" its guilt." Chrift is revealed to us as the High-
Prleft, who by one offering hath for ever perfected them
that are fdnctified, and who alflb maketh ihterceftian for
us. But unbelief alfo refufes him in this refpect.
Therefore, it is called a treading under foot the Son of
God, Md accounting the blood of tbe covenant, where
with he was fanttified, an unholy thing |. It rejects
both the oblation and interceffion of this great High-
Prieft. For it pours contempt on his blood, not only
confidered as the blood of his facrifice, but alfo as
that of his fdnitification, by the merit of which he
paffed through the heavens, and was foleriinly con
secrated as an interceding High-Prieft, eternally to
exhibit this blood to the Father, as the meritorious
caufe of the gift of all covenant-bleffings to his
people. Chrift, as a King, is alfo held forth as the
Object of Our faith. He is exalted a Prince and a
Saviour, to give repentance unto Ifrael, and forgive-
nefs of fins. Now, it is not only the work of faith to
receive this gracious pardon, but to fubject the whole
man arid all his concerns to Chrift, as his Lord
and King. This offered remiffiori unbelief rejects :
for it virtually replies ; In all my labour, theypdll
find none iniquity in me, that were fin. The required
Subjection is alfo refuted. God fpeaks to the finner
iri the fame language with Pilate, though in a dif-
Vol. II. C c ferent
* Joh. ix. 41. f Heb. x. 29.

102 On the Evil and Ser. 35.
ferent fenfe ; Behold your king. But unbelief an.
fwers, as it did in the obftinate Jews ; Away with
him, away with him, crucify him *.
6. The fin of unbelief is greatly aggravated by
reafon ofthe various relations, in which the Son of
God offers himfelf, in the gofpel, to finners. That no
perfon whatfoever may have any Shadow of excuffl
for rejecting him, from a fuppofed or pretended un-
fuitablenefs to his neceffities, in the character that
Chrift bears, in unfpeakable love he reveals himfelf
in every character with which the neceffity, nay, the
mifery of man can in any refpect correfpond. Not
only does he ftand in the relation of a Kinfman-re-
deemer to mankind-tinners, as being poffeffed of the
fame nature with them ; but he offers himfelf under
many other defignations, which are founded on, ancj,
connected with this intimate and endearing relation.
Is the finner in a widowed ftate, is he defolate and
forfiaken like a wife of youth ? In great mercy, this
Kinfman-redeemer faith, Thy Maker is thy hufband.
Is he, in a fpiritual fenfe, an orphan ? He reveals
himfelf as a Father to the fatherlefs, in his holy habi
tation. And in him, indeed, the fatherlefs findeth mer
cy. Is he friendlefs and deftitute ? Here is a friend
born for adverfity, a friend that flicketh clofer than a
brother, a friend who hath laid down his life for his
enemies. Is he foolifh and ignorant? Chrift pro
claims himfelf as the Counfellor. Hath he gone aftray,
and is he altogether unable to recover himfelf? He
appears as a compaffionate Shepherd, who gathers
the lambs with his arm, carries them in his bofom, and
brings back the hundredth peep that was loft, on his
Poulders, rejoicing. Is he weak ? He is the ftrength
of Ifrael. Is he in a ftarving condition ? Then Chrift
declares that he is the bread of life. Is he dead in
trefpaffes and fins? The God-man is the refurreclion
and the life.
Where then is thy excufe, O unbelieving man ?
There is no want here. There is no want in thyfelf, but
* Joh. xix. 14, 15.

Ser. 35. Aggravations of Unbelief. 203
but may be amply fupplied in Chrift, and will be
amply fupphed by a believing application to him. If
thou canft prove no defect in Chrift, as a fufficient
ground for thy alienation from him ; it muft be whol
ly attributed to the pride, rebellion and obduracy
of thy heart. For although he offers himfelf as an
hufband, yet thou wandrefi, playing the harlot * ; and
art ftill faying, / have loved ftrangers, and after
them will I go f . Though he is proclaiming him
felf as a father to thee ; yet thou art in effect faying
to a ftock, Thou art my father, and to a flone, Thou
baft brought me forth. Thou art turning thy back to
him, and not thy face L While thou doft the works of
the Devil, doft thou not claim him as tby father § ?
Though Chrift is acting the part of a tender and
faithful friend ; notwithftanding the love of thy
friend, thou art acting the part of an adulterefs **.
Though he is kindly counfelling thee, to buy of him
gold, white raiment and eye-falve, according to thy
different neceffities ; yet thou wilt have none of
his counfel, thou defpijeft all reproof. Though he
is the good Shepherd, yet thou loveft to go aftray.
Though he is faying, In the Lord' Jehovah is everlaft-
ingftrength ; yet rather than truft in him, thou wilt
ftrengthen tbyfelf in thy wickednefs. Though he is
ftill exhibiting himfelf as the heavenly manna, the
bread of life; thy foul loathes this light food. Though
he is the life, yet rather than believe in him, thou
wilt die in thy fins. There can be no apology what
foever for the rejection of fuch infinite grace and
condefcenfion, for the contempt of love fo incompre-
herifible, love exhibited in fuch a multitude of allufi-
ons, in fo many different forms, as to fuit every pof
fible want ofthe finner, and defire ofthe foul.
7. This fin is greatly aggravated from the work
which Chrift hath performed, and the bleffings that
he hath purchafed. God in our nature hath given
perfect obedience to his own law, and completely fatisfied
* Jer. ii. 20. t Jer- »• 2S' t Jer' »• 27'
J John viii. 44. ** Hof. iii. I.

2.04. 0% tto &vtt an^ Ser. 35.
fatisfied the dernands of juftice, for this very end,
that finners, by believing on him, might be deli-
vered from condemnation, and receive a title to hfe
everlafting. Now, unbelief does all in its power to
defeat the Divine intention in the obedience and fuf,
ferings of Chrift. He gave himfelf for us, that be might
redeem us from all iniquity. Chrift invites us to believe
in him for this end ; He that believeth in me} though he
were dead, yetfiall be live. Bift unbelief refufes to re
ceive falvation in this way, and thus endeavours, to
make the death of Chrift of none effect, and tq fruftrate
the grace of God. Chrift, by his death, hath procured
ajl new covenant bleffings, pardon, peace with Go4>
peace of confcience, adoption, fanctification, and com
plete glory : and all thefe he freely offers in the gofpel,
to every one within the reach of its call. But unbelief
rejects thefe ineftimable bleffings, as unworthy of its
acceptance. We are affured that he who believe thon the
Son hath eternal life. All thefe bleffings are Summed, up
in this one comprehenfive blefhng. But the unbeljever
-uiill not come to Chrift, that he may have life. Therefore,
thus faith the Lord God to his ancient people ; In re
turning and reft pall ye be faved, in qqietnefs and con
fidence fiall be your ftrength, and ye would not*. Her?
he ftates a ftriking contrail between his infinite
grace and condefcenfion on the one hand, and their
unreafonable oppofition and obduracy on the other.
He lets them know that the exercife of faith in him,
as their God, is the only way to comfort and happi
nefs. But they prefer a courfe of rebellion againft
him. He declares the bleffednefs of thofe who wait
on him, and truft in him. But when they think of
thofe who have their garners full, affording all manner
°fftore, every temporal bleffing, they can fay, B[afr-
py is that people that is. in fuch a cafe ; but know not
how to, add, Happy, is that people, whofe God is the
Lord -j-.
From this branch ofthe fubject we learn,
That the heart, as unregenerate, is abfolute!?'
under the power of unbelief. This obfervation ha^th
been
* Ifai. xxx. 15. f Pfal. cxliv. 13, — 15,

Ser. 35V Aggravations of Unbelief. 205
been formerly made, but it forces itfelf upen us again,
as a native inference from what hath been offered.
Were it not a principle that had abfolute dominion
in the heart of the finner, could it ever habitually
prevail with him to reject the counfel of God with
refpect to his falvation, notwithftanding the dig
nity of the perfon who is prefented as the imme
diate object of faith, his infinite condefcenfion in
affuming the nature of the finner, the dignity of his
miffion and offices, his ineffable love in affuming eve
ry character that is moft tender, and moft Suitable to
our neceffities ; notwithftanding the vehement na
ture and incomprehenfihle degree of this love, that
made him do and fuffer fo much for us, that hath
appeared ftronger than death, and more cruel than the
grave; love which many waters of affliction could
not quench, nor all the floods of Divine vengeance
drown ; that made him cheerfully forego, nay, utter
ly contemn all the fubfiance qf his houfe *, though he
was the heir of all things ; and become poor, that we
through his poverty might be made rich ?

* Song viii. 6, 7*

SER-

SERMON XXXVI.

On the EVIL and AGGRAVATIONS of UNBELIEF.!,"

Heb. iii. 12.
— An evil Heart of Unbelief. —

THERE is no fin that, in itfelf, can be called
little, becaufe every fin is an act of rebellion
againft God : and to fuppofe that we may form fuch
an eftimate of any fin, would be blafphernoufly to
deny the infinite greatnefs of that Being againft whom
it is committed. Yet, in a comparative point of
view, there is a difference with refpect to degreesof
guilt and aggravating circumftances. Some fins are
lefs atrocious, as being fins of infirmity, lefs openly
or immediately. ftriking againft the Divine perfections,
proceeding from the force of a violent temptation,
or not fo evidently demonstrating the ftate of the
heart. There are others which are more heinous, as
proceeding from the determined oppofition ofthe will
to God, and its full confent ; and as implying a direct
infult to his perfections. Of this nature is the fin of
unbelief. For where it retains dominion, it is not
to be viewed as one act of fin, or as a fin proceeding
from ignorance or infirmity ; but as an habit refiding
in the heart, occupying all its faculties, and impel
ling the finner to every other iniquity. We have
endeavoured

Ser. 36. On tbe Evil and, &c. 207
endeavoured to illuftrate the evil and aggravated na
ture of this fin in fome meafure already. We now
proceed to take a further view of this branch of our
fubject. 8. A consideration of the variety of means and or
dinances with which the hearers of the gofpel are fa
voured, tends to illuftrate the great guilt of this fin.
The greater the tendernefs of a parent, and the more
various the plans he purfues, in order to reclaim a
rebellious and ungrateful child ; the greater is his
guilt, if he perfifts in rebellion. And how various
are the means of grace which finners enjoy ; means
of conviction, illumination, conversion, comfort, con
firmation, and edification ! The efficacious work of
the Spirit alone can blefs thefe means for falvation.
But, as they have a tendency to the end, though not
of a certain and determinate kind, the guilt of the
hearers of the gofpel is greatly aggravated by the
neglect, contempt, or abufe of them. Though the
word preached is, of itfelf, but a dead letter, and
can never convert the foul ; yet the guilt of the fin
ner in neglecting,' in abfenting himfelf from it, or in
hearing it with indifference, is great and inexcufable ;
becaufe it is only in the ufe of this and other means,
that he is enjoined to look for the operation of the
Spirit. The unprofitableness of means is exprefsly
charged upon unbelief: The word preached did not
profit them, not being mixed with faith in them that
heard it*. Nay, this fin alters the very nature of things.
Thofe actions, which are in themfelves good, as to
the matter, it fo contaminates, that before God they
are accounted evil ; becaufe they are performed by
one under the power of unbelief. To the unbelieving
is nothing pure.' What is the reafon of this ? It is
expreffed in the words foUowing, which not only de
clare the greateft effect of this defiling fin, but the
fource of all other pollutions : — but even their mind
and confcience is defiled \.
Besides,
* Ch. iv. 2. t T^ '• I5-

2o8 On the Evil and SiSr. 3$
Besides, although the finner cannot, by the rife'
of any riieanS whatfoever, favingly turn to God, he is
capable of a great deal more than he does. By the
exertion of his natural abilities, he can attend oil the
difpenfation of grace, apply his mind to it with fome
earneftnefs of attention, endeavour the eXerCife of
prayer and other duties : and the blame of that irido.
lence, negligence, or contempt, with which he is
chargeable, muft lie Wholly on himfelf. The kind-
nefs of God, in giving fo great a variety of means, is
a plea that he often urges againft his ancient people.
I fpake unto you, rifing up early, and fpedking ; but ye
heard not : and I called y oil, but ye1 anfWered not,—
Since the days' that your fathers caMe forth out df the
land of Egypt, unto this day, I have evenfent unto foil
all my firVatits tbt prophets, daily rifing up early ami
fending them ; yet they hearkened not unto me, nor in
clined their ear, but hardened their neck ; they did
Worfe than their fathers *. I earneftly protefted unto1
yOUr fathers, from the day that I brought them up out
of the land of Egfpt, unto this day, rifing early, and
protefting, f dying, Obey niy voice : yet they dbeyed htitj;.
Tb the fame purpofe he fpeaks by another Prophet :
But the Word ofthe Lord was unto them precept uptsn
precept, precept upon precept, line upon line, line upon
line, here a little, and there a Utile |.
9. Under the power of this fin, mert refufe the in
fluence of, every cenftderation that hath weight With
them in other things. In human affairs, they are ge
nerally engaged by the reafinablenefs of any propofal.
Thefe are juftly accounted fools, who refufe to liftih
to the voice of reafon andinftructioh. The propofals
which God makes to us, in the word, are highly rea
sonable. He offers eternal life, through Jefus Chrift,
without money, and without price. He affureS us, that
we cannot fave ourfelves, and that he hath provided
falvation, according to a method fo certain, that there
is not a poffibility of failure. Yet the finner prefefs
death to life. Therefore Chrift accufes men of folly,
becaufe
* Jer. vii. 13. 35. + Jer. xi. 7. % Ifa. xxviii. 13. '

5er. 3& Aggravations of Unbelief. 209
becaufe of their unbelief: 0 fools, and ftow of heart
to believe. Why fools ? This feems a hard compella
tion, and very unlikely to gain on the affections of
men. But it is juft; for there muft be the greateft
folly in unbelief, as it is directly oppofed to the whole
plan of infinite Wifilom. Merciful offers generally
work on our affections. And is it not the avowed
defign of God, to teach us, by the means of grace,
how to flee from the wrath to come ? Doth he not af-
fure us, that he hath no pleafure in the death of the fin
ner? Yet the unbeliever defpifies the riches of this
goodnefs. Moft men wifh to tread in the path of ho
nour. Well, is it not the teftimony of God, Thofe that
honour me, I will honour? But finners love the praife
of men, more than the praife qf God. We all know
what influence the profpect of pleafure hath on the
mind. Happinefs is what we propofe to ourfelves in
every action, although the means by which we feek
the attainment of it, are often everfive of the end.
Here is an offer of the higheft pleafure, ofthe nobleft
happinefs. For Wifdom' s ways are ways of pleafant-
nefs. The finner, who as naturally cries out, Who
-aiiltfhew us any good ? as a child cries for the breaft,
bewrays his folly in the moft ftriking manner, by re
jecting God, when Jhewing him what is good, when
pointing out the obedience and fuffering of his own
, dear Son, as the only ground of pardon and accept
ance. Shall profit, which is fo eagerly purfued in
. moft of human concerns, meet with no confideration
1 here ? We are affured of the greateft and trueft
riches in embracing Chrift ; for he Saith, / caufe them
_that love me to inherit fubftance, and I will fill their
'ireafures : while the only alternative is the moft ab-
= jett mifery. Poverty and fhame fhall be to him that re-
fufeih inftruction. So fhall thy poverty come, as one that
'firavelleth, and thy want as an armed man. Men gene-
~m tally avoid evident danger, and choofe that courfe
; which promifes moft fecurity. Here we are affured,
|that he who believeth, hath life ; but he that believeth
~'rvoty jhall not fee life. There is no peace to the wicked.
g Vol. II. D d But

aio On the Evil and Ser. 35,
But the righteous fhall enjoy abundance of peace. Ab
folute neceffity is an argument of fo cogent a nature,
as to prevail, - when nothing elfe would be of any
force. Men often choofe one particular line of con*
duct, merely becaufe no other is left. This is the
cafe here. The only alternative is eternal condemna
tion. He that believeth not, fhall be condemned ; nay, is
condemned already. Yet, although all thefe confidera-
tions, which, in temporal refpects, influence the choice
and practice, have unfpeakably greater weight with
regard to eternity ; they are all fet afide or overlooked,
through the fuperior influence of unbelief.
10. This is a fin that can never be committed by
Heathens. We have formerly obferved that unbelief,
viewed in the habit,, as that principle in the heart
which naturally difpofes men to reject God's teftimony,
is common to all, even to fuch as do not enjoy Divine
revelation. They demonftrate this,, by their conftant
propenfity to reject or abufe thofe notices of God
which they have, from the dictates of their own
minds? and from the works of Creation and Provi
dence, by becoming vain in their imaginations, and
difcovering themfelves to be fools, even when profef-
fing to be wife*. But unbelief, viewed as confifhng
in a pofitive rejection of the teftimony of God with
regard to falvation, can never be charged againfttthe
Heathen ; becaufe it neceffarily fuppofes a previous
revelation ofthe method of grace. Now, we know
that thofe who have finned without law, jhall alfi perip
without law ; and thofe only who have finned in, the
law, jhall be judged by the law f. The poor Heathen,
indeed, are without excufe, becaufe of their abufe of
the law of nature : but they are free ofthe guilt of
unbelief, becaufe the light of the gofpel hath never
fhined unto them. For how Jhall they believe in him
of whom they have not heard ? Although their fin is de
clared to be inexcufable, yet their doom is more tole
rable. Therefore, our Lord denounces a dreadful
judgment againft thofe cities in which moft of his
mighty
* Rom. i. 21. 22. f Rom. ii. 13,

"Ser. 36. Aggravations of Unbelief. 211
mighty works had been done, becaufe they repented
not : Wo unto thee, Chorazin ; wo unto thee, Bethfaida ;
for if the mighty works which were done in thee, had been
done in Tyre and Sidon, they would have repented long
ago in fackcloth and afhes. And thou, Capernaum, which
art exalted to heaven, fhall be brought down to hell. He
felects the moft wicked of all the Heathen cities that
we read of in the hiftory of mankind, thofe cities that
were abandoned to the moft abominable crimes of
which human nature is capable, thofe pities which
are elfewhere faid to hefet forth for an example, fuffer
ing tbe vengeance of eternal fire * ; and declares that it
jhall be more tolerable for them in the day of judgment f .
Thus he emphatically declares that the guilt of the
former, after the enjoyment of fo much light, was
greater than the greateft guilt of thofe who, in Divine
fovereignty, were denied fuch privileges.
Those, then, who are exalted to heaven with refpect
to a clear difpenfation of the gofpel, fhall have a far
more dreadful condemnation than the poor Heathen.
For this is the condemnation, that light is \come into the
4world, and men loved darknefs rather than light ; becaufe
their deeds were evil \. There is little wonder that
¦blinded Heathens love, darknefs ; for they have never
"been favoured with light. But dreadful, indeed, is
the guilt of thofe to whom the true light hath come,
who prefer darknefs. The natural darknefs of men,
though increafed by their wilful felf-perverfion and
abufe of the means which they have, and their love
of this darknefs, are flender grounds of -condemnation,
compared with that of rejecting the light, when it
hath fhined.
n. This is a fin that could never be committed by
devils. Unfpeakable is their guilt indeed. They
have the moft horrible malice againft God, and Chrift,
"and precious fouls ; and do all in their power to pre
vent the fuccefs of the gofpel, becaufe ofthe malice
they bear it, and the injury it does to their kingdom.
But they have never added, and never can add to
their
* Jude, ver. 7. f Mat. xi. 21.-24. $ Joh. iii. 19.

aia On the Evil and Ser. 3(3,
their other fins, that of rejecting Salvation through
Jefus Chrift. For this isa bleffed found that hath
never reached their ears, except as eternally exchj.
ding them from hope. The gofpel was never preach,..'
ed to devils ; for Chrift did not die for them. Verily
he took not on him., or, be took not bold qf tbe nature,^
angels, but of tbe feed of Abraham. For loft mart alone
did he die. How great, then,, mint the guilt of maa-
kind-finners be, who have the gofpel, and yet qqn,.
tinue to reject the Saviour ! , -
No finner is willing to believe, himfelf as vile as the
devils. But have we not, in our firft apoftafy, brought
ourfelves to a level with them ? Have we not taken
their counfel, followed their example, and affociated
with them in rebelling againft God ? As they endea
voured to overturn the order of heaven ; have nqt we
actually overturned that of earth, and introduced
confufion and mifery into the lower creation ? Have
we not done it in the fame manner with them ? It ap
pears that pride was tbe caufe of their condemnation* ;
and was not this the caufe of ours ? Our firft , parents
wifhed to be as gods. Devils moft probably Sought this
advancement with refpect to power and glory. We
fought it in knowledge. Thus, in our firft apoftafy,
we made ourfelves as like to fallen, angels as fallen
men could be. Therefore, all men, in reference to
their natural fituation, are called children of difobedi
ence, and are faid to be of theix father the devil, while
they do his lufts f. We are all naturally tbe feed of
the ferpentX- Indeed, it is hard to conceive, that any
child of Adam fhould equal Satan in malice againft
God. But what is the reafon of this ? Our powers
are more limited than his, and he hath abfolute deT
-fpair, flowing from the irrevocable nature of his con
demnation, whichprompts him to do his utmoft; againft
God. Had all men been left under the fame condemns
nation with Satan, the hearts of all would have been
as full of malice againft God as his, in proportion to
the extent of their faculties. This, we know, fhall be
* 1 Tjm. iii, 6. f 1 Johnjii. 8. 5 John viii, 44, X Gen. iifc'ty

Sbr. 36. Aggravations sf Unbelief. 213
be the cafe in that ftate whence there can be no re
demption. For prefent mifery and abfolute defpair
will ;fb add to the wickednefs of the damned, that
the .greatfft part of their exercife will he gnafhing of
teeth againft God. And as the righteous Shall be
equal unto the angels*, we have no reafon to doubt,
that in the fame refpects, though reverfed, the wick
ed Shall be equal unto the devils. The faculties of
both (hall be inconceivably enlarged and Strengthen
ed, to furnifh them with a capacity of either enjoy
ing the moft exquifite delights, or fuftaining the moft
poignant fufferings. What the perfect holinefs and
complete glory of the former fhall produce, fhall he
equalled, in the appofite, in confequence of the
dreadful depravation and unfpeakable abafement of
the latter.
Nay, have not fome appeared, even in this life,
Imperially apoftates and perfecutors of the Church,
who Seemed to poffefs all the malice, cruelty, and in
vention of devils, in deviling torments for the faints,
in crucifying the Son of God afrefh, and in doing their
utmoft to accomplifh the utter deftruCtion of his
kingdom. "If, then, the fin of man put him on a
footing with devils, as being a rebel againft God ; if
it be only the limitation of his powers, and the influ
ence of hope, that prevent his malice from rifing to
the fame height ; how much muft the guilt of final
unbelievers be aggravated, at leaft in one refpect,
above that of fallen angels ; for they have never had
it in their power to reject an offered falvation ! Thefe
rebellious fpirits are eternally excluded from the
prefence of God, by a tingle fentence pronounced in
confequence of a tingle act of rebellion. But unbe
lieving finners Shall be pmifhed with everlafting de
finition, by virtue of a double condemnation ; the
firft, in confequence of the breach of the covenant
of works ; and the fecond, a far more awful condemn
ftation, arifing from the rejection of the New Cove
nant. Affecting is the declaration made by our Lord, with
* Luke xx. 36.

214 ®n the Evil and Ser. 36,
with refpect to the unbeliever. He' is condemned al
ready*. It is alfo faid, that he pall not fee life].
He is condemned already, as being under the curfe<of
the broken covenant, which faith, Curfed is everyone
that continueth not in all things ; and alfo as being pre
sently condemned by God for his continued rejection
of the gofpel. In this refpect, it is faid that the wrath
of God abideth on him. It remaineth on him. It
hangs over him like a fword hung by a hair over the
head of a criminal, which is every moment ready to
fall on him. It broods over him, like a dreadful
ftorm, gathering over and inceffantly threatening to
burft on the benighted traveller. The whirlwind |f
the Lord goeth forth with fury, a continuing whirlwind;
it fhall fall with pain upon the head of the wicked\. Nor is
this all the force of the expreffion ; for it fignifies that
the ftorm hath already broke forth, and that the exe
cution of the fentence of condemnation is begun
though in a lefs fevere degree. For as he is perfonally
under the curfe, all that he does, and all that he en
joys, is under it. The very plowing of the wicked is
fin § . He is curfed in his bafket, and in his ft ore, in his
lying down, and in his rifing up. But all this is only'a
prefage of what is waiting him : for it is declared that
hepall not fee life. There is an irrevocable, and a far
more tremendous condemnation, in referve for him
who to the end rejects falvation through the blood of
Chrift. ii. This is a fin againft the Very remedy. If ye
believe not, faith Chrift, that I am he, ye pall die in
your fins **. The death of Chrift is the only method
that infinite Wifdom hath provided, for deliverance
from a death in fin, and from the power of 'tbe fecond
death. But all who believe not in him as the true
Meffiah, who believe not by embracing him as their
Redeemer, and wafhing in his blood for their juftifi
cation and falvation, fhall die under the full power of
fin. How great foever a man's iniquities be, yet by
reafon
* John iii. 18. -J- John iii. 36. J Jer. xxx. 23.
§ Prov. xxi. 4. ** John viii. 24.

Ser. 36* Aggravations of Unbelief. 215
reafon of the infinite efficacy of the blood of Chrift,
he has no reafon to defpair. God will never condemn
him for thefe fins, unlefs he reject his Son : for this is
the very end for which he was fent into, the world,
and for which he is preached to finners, that they
may have falvation through him. But if they con
tinue in unbelief, if they do fo to the end, they can
receive no benefit from Chrift : for his bleffings are
given to faith only. If they perfift in rejecting him,
„ they fet their feal to their own condemnation. They
are themfelves as much the caufe of their eternal
,, ruin, as a criminal would be of his death, did he
contemn a full pardon offered him by his fovereign.
perhaps, you reply ; " God is merciful, and although
f\ we fhould neglect this falvation, furely he will not
" damn his own creatures." But O ! fbolifh men, is
he not alfo juft ? Hath he not declared, that he will
by no means clear the guilty ? Is he not alfo faithful to
his threatening ? You can be at no lofs to know its
awful language ; God will rain fnares, fire and brim-
Jlone, and an horrible tempefi on the head of the wicked.
And the very reafon given for this is his effential love
, of juftice ; — -for the righteous Lord loveth righteoufnefs.
Can you really perfuade yourfelves, that God will be
more merciful to you, than he was to his own beloved
Son ? He condemned fin in his flefh, he punifhed
it with infinite rigour, although it was his by imputa
tion only. If he could be merciful to you, without
any atonement, furely he would have fpared his own
Son. If thefe things were done in a green tree, what
Jhall be done in tbe dry. If the fire of Divine indig
nation was fo hot, that it melted tbe heart of Him,
who was not only holy and harmlefs, but who had all
the power of the Divine nature to fupport him ; what
. muft the fate of thofe be, who are not only parched
by the heat of their own lulls, but fo weak, that they
,, fhall be as Stubble before the flame of his anger ? Will
,,he be more merciful to you, than he was to him who
knew no fin ; efpecially when to all your innumerable
viniquities, you add the unfpeakable guilt of defpifing his

216 On the Evil and Ser. 36.
his mercy, in defpifing Him, whom for our fakes he
pared not ? Vain, altogether vain is fuch an expecta
tion of mercy. This is, indeed, a perfection of God.
But we fhould never have heard of it, without a Me
diator. The fcripture reveals this perfection ; and
we know it by no other means. But it reveals it only
as in Chrift. And as the whole revelation of- mercy
is confined to the Mediator, the whole mercy of the
"Divine nature to finful creatures runs in the channel
of his blood. Therefore, by way of eminence, he is
called the mercy promifed to the fathers : for there
never was any other mercy promifed to the Church
of God, whatever you may flatter yourfelves with. ' It
is all laid out in his falvation, all laid up with him, and
kept for him : and we know of none any other way.
Therefore, it is written ; My mercy will I keep for Urn
for evermore ; and thus only does the covenant ftand
faft with him *. The covenant would be broken on
the Father's part, not only if he refufed mercy to any
ofthe feed of Chrift ; but as really, if he bellowed it
on any who obstinately continue his foes. For this
is one of the engagements in it, which the Father is
bound to fee fulfilled ; Thine hand pall find out all
thine enemies : thy right hand pall find out all thofe that
hate thee. Thoupalt make them as a fiery oven in the
time qf thine anger. The Lord pall fwalhw them up
in his wrath, and the fire pall devour them f . The
patient, who fcornfully rejects all the , propofals of a
Skilful and fuccefsful phyfician, againft the light' of
his own mind, and the moft urgent neceffity, is juft
ly confidered as being instrumental in his own death.
And furely, all who reject the heavenly Phyfician,
notwithftanding his infinite wifdom, the unquestion
able atteftation of his power and fuccefs from God
himfelf, and from myriads who have laboured under
the fame difeafe, his unfpeakable tendernefs,. and un
bounded generality in giving all freely ; are juftly
condemned by God as their own deftroyers, as doubly
fo : for although he is mercifully faying, Thou haft
defiroyti
* Pfal. lxxxix. 2,8. f Pfal. xxi. 8. 9.

Ser. 36. Aggravations of Unbelief. 217
deftrqyed tbyfelf, but in me is thy help; they, by bating
him, continue to love death.
Lastly, this fin, in fome fenfe, lays bonds on Om
nipotence. It does not fo abfolutely. This is impof
fible; for who hath refified his will ? But the finner
does all in his power to refift God. Of a certain place,
where Chrift was, in his own country, it is faid, that
there he did not many mighty works, becaufe of their
unbelief. This is more forcibly expreffed in Mark ; He
could there do no mighty work,fave that he laid his hands
on afewfick folk, and healed them *. His almighty arm
could not be reftrained by their unbelief, however
great. But it was not the will of God, that he fhould
exert his Divine power for the conviction of thofe
who weee hardened in fin, and determined to reject
the Saviour at all events. Efficacious grace cannot be
refitted. So far is unbelief from being able to do fo,
that this grace overcomes and Subdues it, by means
of the contrary principle of faith, imolanted in the
heart. But we are to confider the operations of the
Spirit, not only with refpect to what they tend to in
themfelves, but what a fovereign God defigns by
them. It is impoffible that the creature can ever de
feat the purpofe of the Creator, whatever it be : for
he will do all his pleafure. But finners may, and of
ten do counteract the operations of God, as to their
tendency in themfelves. To give an example ; all
the common operations of the Spirit, in awakening
the confcience, in illuminating the underftanding,
ai}d in warming thd affections, have a tendency to
falvation ; although no certain and infallible connec
tion with it. But thefe are often abufed by finners
to fuch a degree, that they become more obdurate in
fin. Thus, tbey oppofe their natural tendency,
though they do not defeat the immutable purpofe of
God, but actually accomplish it. From thefe confide-
rations we learn,
1. That unbelief attempts a fecond time, to undo
all that God hath done for his own glory, and for
Vol. II. E e the
*Ch. vi. c.

21 8 On the Evil and Ser. 36,
the happinefs of man. Afecond time, we fjay ; for it was
this fin, which taking root in the heart by means of the
temptations of the father of lies, firft brought this
lower world into a ftate of mifery, and aimed at the
defeat of the Divine purpofe in the old creation. In
the new, God hath provided for the reparation of
that injury done to him, and for the reftoration of all
that glory of which he was robbed by the rebellion
of man ; nay, he hath determined to fecure to him
felf a revenue of glory far fuperior, as well as to be
llow on man life more abundantly. As by the entrance
of fin, all the Divine perfections were injured, it was
purpofed, that in the work of redemption, Chrift fhould
refiore what be took not away : that all the perfections
of God fhould glorioufly harmonize in the Salvation
of man ; that mercy and truth fhould meet together,
that thefe attributes which feemed entirely irrecon
cileable, on any plan for the falvation of man, fhould
yet accord and be unitedly glorified in this work,
mercy in faving the finner, and truth in the accom-
plifhment of the threatening with refpect to the pu
niffiment of fin ; that righteoufinefis and peace fhould
kifis each other, righteoufnefs or the effential juftice of
God, which demands the deftruCtion of the finner,
embracing peace, or contenting to his falvation. The
way in which this is effected, is truly worthy of God :
Truth fhall fpring out of the earth. Though, by reafon
of fin, truth feemed to have perifhed from the earth,
as all its inhabitants are tranfgreffors from the womb ;
yet, in the infinite wifdom of God, a method is devi
fed, according to which, truth Jprings out of the earth,
a clean thing is brought out of an unclean, and he who is
holy, harmlefs, undeflled, and feparate from finners, pro
ceeds from a finful woman, and partakes of that very
nature which at firft fprung out of the earth. Then
righteoufnefs looks down from heaven *. God as the '
righteous Judge looks down with complacency on fin
ners, through the mediation of him who is the Truth i or
rather, as righteoufnefs has been formerly mentioned in
this fenfe, the righteous God himfelf, in the fecond Per- \
Soft :
* Pfal. lxxxv. 10, u.

Ser. 36. Aggravations of Unbelief . 219
fon ofthe adorable Trinity, looks down from heaven, in
being madcftefh, in embracing truth, or a holy human
nature into a perfonal union, as indifpenfably neceffa
ry to the accompli foment of that work, which is the
foundation of the bleffed harmony already defcribed.
In this way, tbe Branch of righteoufnefs, the Branch
ofthe Lord, which is beautiful and glorious, is planted
in the barren and curfed foil of this lower creation,
and becomes the fruit of the earth, and yet excellent
and comely. But unbelief tries again to rob God of
his glory, and man of his happinefs, by offering the
higheft indignity to all thefe glorious perfections.
According to its nature, it is determined to war againft
God in all his works, though at the dreadful expence
of warring againft the foul.
2. The fource ofthe ruin of many hearers ofthe go
fpel. Whatever attention they pay to the fins of their
converfation, they are under no apprehenfions about
thofe of the heart. They endeavour to reform their
lives, to deliver themfelves from the more grofs pollu
tions of the world. But oh ! confider, that this is
only to wqfb the outfide ofthe cup, and of the platter ;
and that how much foever it pleafe men, howe
ver beneficial it be to fociety, it comes far Short of
pleafing God. There is, indeed, a generation that are
pure in their own eyes, but are not wcped from their
filthinefs *. Remember, that if this be all your reli
gion, and many come not fo far, it by no means cor
responds with the nature of God, or of that worfhip
which he requires. For God is a Spirit, and they that
worfhip him, muft worfhip him in fpirit and in truth.
„.,Nay, there are many, who, in confequence of a
common illumination and Strong convictions, will
^complain heavily, even of fome heart-fins, of the car
nality of their affections, of the diftraction of their
minds, of their unworthinefs in general, who per
ceive not the greateft evil of all, in their ruling unbe
lief. They are convinced of many tranfgreffions of
the law, and grieved for them, but they have no fenfe of
* Prov. xxx. 12.

220 On the Evil and, &c. Ser. 36,
of their great tranfgreffion, in not believing the go.
fpel, and improving Chrift for themfelves. They
feel that they are weary and heavy laden with lufts ;
but they only labour to increafe the burden, by
drudging under the yoke ofthe law-covenant, inftead
of coming to Chrift for reft to their fouls, and taking on'
them his yoke which is eafy. After all their legal works,
their prayers, tears, failings, and pretended mortifioa.
tions of fin, they find it as powerful, and lying as hea
vy on confcience as ever. And it isnowife furprifing;
for they have never difcerned that fin which firmly
binds them down under every other, or learned what
this meaneth ; Be notfaithlefs, but believing.

SERMON XXXVII.

On the PREVALENCE of UNBELIEF in BE
LIEVERS.

Heb. iii. 12.
— Brethren, — in any of you an evil heart of unbelief

IV. "\X7"E are now to confider unbelief, as itpre-
VV va^s m lhe hearts of the children of
God. Hitherto we have principally viewed it in its
d&minion, as giving a denomination to the heart, and
manifesting the ftate. But it is neceffary that we
fhould take a farther view of it, as remaining in the
hearts of believers themfelves. For this, like every
other luft, is a root of bitternefs, which is not entirely
eradicated from their hearts in this life, but often
difcovers itfelf in their exercife and Converfation.
Though its power is broken, like a tree that is blafted
by lightning, or felled by the axe ; there is ftill a cor
rupt root in the heart, which retains a principle of
life, and is continually fending forth its bitter fcions ;
which is perpetually fipringing up, and often greatly
troubles the Chriftian, fo that he is thereby defiled.
1. It difcovers itfelf by fuggefting doubts about the
riefhty of religion, or the truth of 'fundamental doctrines.
This hath been a fevere trial to many eminent faints ;
and although Satan hath generally a great hand in
this

222 On the Prevalence of Ser. 37,
this work, the remaining principle of unbelief is the
corrupt ftock on which he grafts his abominable fug.
geftions. This needs not feem Strange to the mem
bers, when the great Head himfelf was tempted by
this adverfary, to difbelieve his own Deity, though he
had nothing in him : If thou be the Son of God, caft
tbyfelf down.
1. It appears in feekingfenfible manifefiations, as the
foundation of faith. Faith and fenfe are two things
entirely different. Faith is the life of the Chriftian
on earth. Senfe is the life of faints in glory. Faith
is a perfuafion ofthe truth of God's teftimony, on his
own faithfulnefs pledged in the word. Senfe is the
enjoyment of thofe bleffings which are the fubject of
this teftimony. Faith realifes, or gives a prefent ex-
iftence in the mind to thofe bleffings which are future
as to poffeffion : but fenfe is a feeling or experience
of thefe as prefent. Faith is the forerunner of fenfe ;
but fenfe can never be the foundation of faith. To
this purpofe faith the Pfalmift : / had fainted, unlefsl
had believed to fee tbe Lord's goodnefs in the land of the
living*. He does not fay : I had fainted, unlefs I had
feen ; but, — unlefs I had believed to fee. This , is the
order of things. We muft firft believe, and then fee ;
for it is not fenfe, but faith, which rriuft be our fup
port in this life. But Chriftians are often difpofed
to invert this order. They would firft fee, and then
believe., They would have fenfe fatisfied, and on
this foundation exercife the grace of faith. This was
the temper of Thomas, before he had feen Jefus, af
ter his refurrection. The other difciples faid to him, We
have feen the Lord. But he faid unto them, Except j
Jhall fee in his hand the print of the nails, and put my
finger into the print ofthe nails, and thrufi my hand into
his fide, I will not believe f. He muft not only have
fenfible evidence as the condition of his faith, but fen-
fible evidence of two kinds. So Strong is his unbelief,
that ocular demonstration will not fatisfy him. He
muft not mexelyfee, but feel. This unbelief is not
chiefly
* Pftl. xxvii. 13. f Joh. xx. 25.

Ser. 37. Unbelief in Believers. 223
chiefly to be viewed, as oppofed to the teftimony of
the other difciples, as one might be apt to think from
the introduction of the narrative; but as efpecially
oppofed to the teftimony of Chrift himfelf, given be
fore his death, which was, indeed, confirmed by
their prefent teftimony. It was not fimply weak faith
that diftracted the exercife of this difciple, but over
powering unbelief : for the Lord faid to him ; Be not
faithlefs, but believing. Wherever faith is wanting,
there unbelief is. The believer, when deficient in
the exercife of faith, is not to be viewed as properly
in a negative ftate. For there can be no abfolute blank
in the heart. Unbelief prevails always in proportion
to the meafure of faith. Therefore, when faith is fo
weak as to demand fenfe as its foundation, it is a
certain evidence of the great ftrength of its oppofite
principle. The faith of many Chriftians, through
the whole of life, but efpecially of thofe who are babes
in grace, is fo weak, that the Lord condefcends to
administer to them a confiderable meafure of fenfible
comfort; not, indeed, as the foundation of their
faith, as they are fometimes difpofed to feek it, for
true faith can never be founded on feeling ; but to
ftrengthen weak faith, as a confirming evidence of
the reality of religion, and to make them afhamed of
their unbelief, when they not only fee the infallible
pature, but experience a partial accompliffiment of
the Divine teftimony. Thus, our gracious Lord, by
an act of unfpeakable condefcenfion, for reproving
their unbelief, often materially fays to them, as to
Thomas : Reach hither thy finger, and behold my hands ;
and reach hither thy hand, and thrufi it into my
fide. The Lord hath at times granted fenfible mani-
feftations to his people, as a token of his approbation
of their faith, as well as a confirmation of it, when
revelation was greatly confined. When God pro
mifed Abraham a fon, it is faid that he believed God.
Of this our Lord fays, Abraham rejoiced to fee my day ;
andhefawit, and was glad*. Hefaw it in a two- •
fold
* Joh. viii. 56.

224 ®n the Prevalence of Ser. 37.
fold refpelt ; by faith, for he faw Chrift in the pro*
mife. But, as a teftimony of the Divine approbation,
he received a fenfible confirmation of his faith. He
faw the day of the Meffiah, not only in the promife,;
but in the fenfible prelude. For Jehovah appeared
to him, as he did to many of his defcendants, in the
likenefs of finful flefh. And this was undoubtedly the
fecond Perfon of the Godhead, anticipating the de
lights of his future incarnation, and giving his people
an anticipation of them ; teftifying even to fenfe that
he rejoiced in the habitable part of his earth, and affords
ing them ftill greater reafon to rejoice. Abraham re
ceived another ftriking confirmation of faith in the
vifion of the fmoaking furnace, and burning lamp * ;
which, whatever refpect it might have tb the fuffer
ings of his pofterity in Egypt, their prefervation and
deliverance, feems efpecially to have prefigured the
fufferings of the human nature, and their efficacy by
the power of the Divine, in the one Perfon of that feed
in whom all the families of the earth fhould be bleffedj
To this may be added, the gift of Ifaac, the type.
Sometimes the Lord is fo far from indulging this J
humour, efpecially when his people, from their Ita-"
tion, ftanding in grace, and former privileges, ought"
to be more vigorous in their exercife, that he either'
denies them the fenfible evidence they wifh, or, in
the manner of giving it, teftifies his difpleafure. Za
charias, who, from his age, office, and experience in
grace, fhould have been a pattern ¦ of ftrong faith to
others, doubted that revelation which God was
pleafed gracioufly to communicate to him by an an
gel ; and faid in reply to the promife of a fon : Where
by Jhall I know this ? for I am an old man, and my wife
wellftricken in years. He could not be fatisfied with
out a fign, and he received one that equally declared
the certainty ofthe accompliffiment ofGod's promife,
and his own unbelief in calling it in queftion. For
the angel faid to him '• Behold, thoufimlt be dumb, and'
not able to fpeak, until the day that thefe things fhall be
performed,
* Gen. xv. 8. 17.

Ser. 37. Unbelief in Believers. 225
performed, becaufe thou believefi not my words, which
fhall be fulfilled in their feafion* . He would not be
lieve the words that God had fpoken by his angel ;
and therefore he fhould not himfelf be allowed to ut
ter a word, till the event had given the lie to his
unbelief. 3. It appears, in difbelieving the promife of God,
when Providence feems to oppofe its fulfilment. It is
no fmall meafure of faith that can bring a Chriftian
to the fame exercife with Job : Though he pould flay
me, yet will I truft in him. Often the believer fets his
heart on fome bleffing, and goes to God to feek it in
the exercife of prayer and wreftling. Perhaps he is
led to an earnefi and continued pleading of fome pro-
niifes which relate to his prefent fituation, and his
foul relies on them. They are brought home on his
heart by the power of the Spirit. But fome difpen
fations intervene, that appear infuperable bars to the
accompliffiment ofthe promife ; even when God has
determined to grant the defire of the heart. This was
Jacob's trial. The Lord had commanded him to re
turn to his own country, and to his father's houfe,
and had faid : / will furely do thee good. He, in obe
dience to the injunction, fet out on his journey : and
his enraged and revengeful brother met him with
four' hundred armed menf. Now, this is truly, a 'Se
vere trial, and very difcouraging to the people of
God. They have been leaning on his word as their
ftaff, and when fuch things occur, unbelief immedi
ately fuggefts that it is failing them, that it is nothing
but a broken reed.
Again, we may fuppofe that a Chriftian earneftly
defires fome temporal bleffing from God. He is ear
neft in prayer for it, and continues in this exercife.
It ipay be, that he devotes one portion of time after
another, for feeking the Lord in this matter. He has
fuch enlargement, that he lays hold on fome particu
lar promifes correfpondent to his cafe, and not only
pleads them, but as he apprehends, is enabled to be-
' Vol.' II. Ff lieve
* Luke i. 18  20. f Gen. xxxii. 6.

226 On tbe Prevalence of Ser. 37,
lieve them fledfaftly, and with particular application;
and waits patiently for their accomplifhment, ftill
continuing to plead them at the throne. Yet, all this
time, there is no real experience of religion about the
affair, but only the motion of his natural affections :
and the event fhows that God hath determined other-
wife. When he finds his way fhut up, fo that he
cannot any longer reafonably indulge hope, he is ei
ther unwilling to believe the ftrongeft evidence ofthe
vanity of his expectations, or in great danger of dif-
believing the reality of Chriftian experience. You,
who have known the cafe, will alfo know the confe-
quences, far better than language can defcribe them.
But fome things may be obferved here, which, through
the bleffing of God, may be ufeful in guarding thofe
who have brought themfelves into fuch a trying fitua
tion, againft the like in future, or for preventing
thofe who have never met with fuch a trial from fal
ling into it. We are, then, to remember, that when
the Chriftian fets his heart upon any comfort, under
the notion of a bleffing, and earneftly feeks it from
God, he is in great danger of miftaking the mere
working of natural affections for the influences ofthe
Spirit. Perhaps he may find enlargement in praying
about this, while he is confined in his exercife in
every other particular, and may thence infer the Di
vine approbation. But this, on the contrary, is ra
ther a fufpicious circumstance : for the operations of
the Spirit are uniform. And the only caufe of his
enlargement may be, that, as his heart is deeply in-
terefted in the fuccefs of this matter, the whole cur
rent of his affections runs in this channel : and, from
the ftrength of this, and the influence of his imagina
tions, he concludes that his prayers are accepted. It
is in our exercife about temporal mercies, that we
are moft in danger of thus deluding ourfelves. The
motion of our affections, in religious duties, is very
agreeable ; and when thefe are under the direction
ofthe Spirit, they become gracious affections, and
are highly ufeful. But we Should accurately examine the

Ser. 37. Unbelief in Believers. 227
the nature and origin of their operations ; for when
they are merely human, they will affuredly lead us
aftray. Again, with refpect to temporal bleffings, which
are afked of God, a perfon is in danger of applying
promifes to his cafe, which, according to the mind
ofthe Holy Ghoft in the paffage, will not juftly bear
this application. In general, when the Chriftian is un
der the guidance of the Spirit, he will apply fcripture
according to the fcope, and not according to his own
affection or fancy. When it is a fpiritual bleffing that
we feek, we are allowed to be peremptory with God ;
becaufe all fpiritual bleffings are promifed abfolutely.
But we are to afk all thofe which are of a temporal
kind, with perfect refignation to his will ; becaufe
they are promifed only as far as they are for his glory,
and for our real good, which we often greatly mif-
apprehend. These things we have obferved with refpect to the
exercife even of real Chriftians, when it is miftaken
and delufory ; and we fhall only add, with regard to
their exercife when it is acceptable, that they are
Sometimes in danger of condemning it rafhly, when
any event feems to oppofe its tendency, and to blaft
their hopes. This proceeds from their folly in limit
ing God, either as to the manner, or as to the time
of his operation ; whereas they ought to leave thefe
entirely to himfelf. For God will have his own way
in anfwering the prayers of his children : and in the
end they fhall fee it to be far better than theirs.
4. Unbelief difcovers itfelf in believers, by making
them doubt of God's love to them, becaufe of their
unworthinefs, ox when their love to him is weak.
This is an error, alas ! too common among Chrifti
ans. They meafure the extent and duration of Di
vine love by their own variable exercife ; though they
may be well affured, that as the heavens are higher
than the earth, fo are his ways higher than their ways,
and his thoughts than their thoughts. It is an error
productive of great darknefs and diforder in their
minds ;

228 On the Prevalence of Ser. 37.
minds ; as it obfcures the clear and unlimited war
rant which they have from the word, to embrace
God as their God, whatever be their circumftances
and fpiritual diftrefs. What is unfpeakably worfe, —
it is highly difhonouring to God : for it denies his
faithfulnefs pledged in the promife, and difcovers
great ingratitude for his manifold kindnefs. It was a
Strange prayer that Peter prefented to Chrift, and as
Strange an argument that he ufed to enforce it : Depart
from me, for I am a finful man, O Lord*. It difplayed
the great prevalence of unbelief in Peter, to convert
that very circumftance, which he ought to have ur
ged as a powerful plea for Chrift's coming to hira,
and abiding with him, into an argument for his de
parture. Never could a fupplicant ufe a more pre
valent plea with the Saviour, than that he was a
finner, and that therefore the name of Jefus cqrre-
fponded to his neceffities, Chrift's mercy to his mi
fery. Surely, Peter, thou hadft no reafon to think,
that Chrift would be the worfe for coming to thee;
and as little therefore, to conclude, that thou couldeft
be none the better of him. Simon, Simon, thy gra
cious Matter muft have renounced his name, before
he could have fuftained thy plea. He had been
no longer Jefus, had he refufed to abide with thee,
becaufe of thy fins. His company would have been
unneceffary, if thou hadft had no need of him to
five thee from them. But it was happy for this weak
difciple, and happy it is for many who are ftill weak
er in grace, that as our Lord does not confer his
love according to our merit, or withhold it becaufe
of our demerit, fo he does not reject his own chil
dren, though from an abufed conviction of unworn
thinefs, they feem to reject him. No better was the
conduct of Afaph. He remembred God, and -was
troubled f ; and therefore was in danger of conclu
ding that God had quite forgotten him. His foul
refufed to be comforted; and therefore he proceeded Co
* Lui*. v, 8. ^ Pfid, Jxxvii, 3. 7,

SbR* 37« Unbelief in Believers. 229
fb far as to propofe the queftion ; Hath Godforgotten
to be gracious ?
Such exercife is, undoubtedly, a great evidence of
unbelief. Can there be any thing more unjuft, than
to doubt the reality of God's love, becaufe of the
changes that take place in our love to him ; when he
hath exprefsly affured us in his word, that his love is
gyerlafting, unchangeable, and abfolutely fovereign ?
The love of God to thee, weak Chriftian, is eternal.
For he hath faid ; yea, he is prefently faying ; / have
loved thee with an everlafiing love. It is unchange
able ; for tbe Lord thy God in the midft of thee — refts
in Hs love. It is abfolutely fovereign, and unaffected
by either thy worthinefs or thy demerit. The firft
difcovery of it was an infallible proof of this. For
when thou Waft in thy blood, he faid unto thee,
Live*. Every fubfequent difcovery hath been a
new demonftration of this comfortable truth. For
he declares of Ephraim, that after being fmitten, he
went onfrowardly in tbe way qfhis own heart. What is
the conclufion that thy unbelief would draw from this?
— " Therefore I will deftroy him, I will eternally re-
" ject him ;" or at leaft, " I will give him up to his
",own heart's luft." Nay, but / have fien bis ways,
and I will heal him X' We have a ftriking evidence
ofthe fovereignty of Divine love, in the connection
of many ofthe promifes. They are often introduced
in fuch a manner, as to break in upon the mind with
a glorious furprife, when from the black roll of pro-
evocations going before, we could expect- nothing but
.denunciations of wrath J. Can any thing, then, be
raore unjuft and ungrateful to thy God, than to doubt
the truth of his love to thee^ becaufe of the weaknefs
qf thy love to him ; when he hath at firft extended
living kindnefs over thee, and hath ever fince been
cmpaffing thee about with mercy ?
5. , It often prompts the Chriftian to deny the whole
of his experience, becaufe he is at times affaulted with
terrors
* Ezek. xvi. 6. - + If. Ivii. 18. % Ifai. i. 24, 25. }
|»h. xliii. 22. — 25, &c.

230 On the Prevalence of Ser. 37.
terrors of confcience on account of fin. To conclude
from thefe, that all former experience has been a mere
delufion, proceeds from a iriiftaken apprehenfion of
the Chriftian life ; as if it were impoffible that any,
who are favingly converted, could feel a work of the
law on their confciences. Thofe who have little ex
perience in grace, who are only babes, are moft in
danger of falling into this miftake ; becaufe they are
as yet unacquainted with the many variations of exer
cife in the Chriftian life. True it is, that one of the
bleffings of the covenant of grace, and one of the moft
eminent fruits of juftification, is peace of confcience.
But we are not to fuppofe that this peace is altogether
uninterrupted. As it admits of different degrees in
different believers, fo alfo pf different degrees in the
fame perfon, according to the fovereigrity of God's
difpenfation, or the variation of circumftances. It is
not with the children of God, as with the wicked,
who have no changes. The greateft faints that we
read of in fcripture, have been fubject to fuch varia
tions in their exercife. Job was in a mournful fitua
tion, when he complained that the arrows of the Al
mighty were within him, the poifon whereof drank up .
his fpirit, and that the terrors of God did fet them
felves in array againft him *. In the fame Strain does
David deferibe his diftrefs ; The forrows of hell com-
pqffed me about, tbefnares of death prevented me f . — ,
My heart is fore pained within me, and the terrors of
death are fallen upon me. Fearfulnefs and trembling .
are come upon me, and horror bath overwhelmed me L
In thefe afflictions David was indeed typical. But
he could not be a proper type, unlefs his feelings had
been in fome meafure agreeable to his language. He-
man expreffes his fufferings with great energy : While
I fuffer thy terrors, I am diflrabted. Thy fierce wrath
goeth over me ; thy terrors have cut me off§. So vio
lent were the agonies of his foul, that he was in dan-:
ger of being altogether overpowered by them, and of
lofing
* Job vi. 4. f Pfal. xviii. 5. J Pfal- Iv. 4, S-
§ Pfal. Ixxxviii. 15* 16.

Ser. 37. Unbelief in Believers. 231
lofing the exercife, not only of grace, but even of
reafon. Those who lived under the law were all their life
time fubject to bondage through fear of temporal death,
becaufe of the awful nature of that difpenfation, ac- '
cording to which every tranjgreffion received ajujl re
compence of reward. In like manner, there are ma
ny weak believers under the New Teftament, who
rriake fo bad an improvement of their high calling,
that they difcover more of the Spirit of bondage, than
of liberty in their exercife. Some, from their natu
ral difpofitions, may be more prone to this legal tem
per than others. Perhaps, their minds are much in
clined to doubt about every thing ; or they have more
of fear than confidence. But fuch terrors are gene
rally in confequence of fome remarkable fall, or of a
continuance in a finful courfe. When Chriftians
have in either of thefe ways dishonoured God, it af
terwards difturbs their peace, and interrupts their
communion with him ; for fin, where confcience is not
feared, is always attended with a fenfe of guilt : and
we may fuppofe that it will produce this effect more
powerfully in thofe who habitually endeavour to pre
ferve their confciences void of offence, as long as un
behef obfcures their title to the blood of atonement.
Or, thefe may be viewed as inflicted in righteous
judgment, on the children of God, either for fome
heinous acts of wickednefs committed by them, while
in their unconverted ftate, or for their apoftafies af
terwards. Therefore, he may fuffer them to go halt
ing, all their days, and to excite them to more humi
lity, he may make them to poffefs the fins, of their
youth. Thus, although he forgive his people, he
may take vengeance on their inventions. Perhaps,
he ufes this as a mean for reclaiming them from ini
quity. He compaffes them about with terrors that
he may bring to a fenfe of fin, and turn them to
himfelf. He will not fuffer his children to go on
in a, courfe of iniquity : for he hath faid, If thy chil
dren forfake my law, and walk not in my command ments,

232 On the Prevalence of Ser. 37,
ments; then will I vifit their iniquities with rbds, and
their fins with flripes. And of Ephraim he faith :
For the iniquity of his covetoufnefs was I wroth, and
fmote him. I hid me, and was wroth*. Often Satan '
tries to raife a ftorm in the confciences of Christians,
that he may rob them of comfort. He wifhes them
to raze foundations, and to deny the Teality of all that
love, and care, and compaffion, which they have ex-
perienced from their heavenly Father. If thefe ter
rors do not flow from any immediate fenfe of guilt?;;
if they are not the; refult of fome fignal fall or great
defection in their courfe ; if believers are attacked by
them in the midft of Chriftian peace and comfort;
they have great reafon to perfuade themfelves that
they come from the accufer ofthe brethren.
But from what quarter foever they arife, unbelief;
is ftillready to improve them, by drawing awaythe
heart from the living God. While faith considers
them as an incitement to its own renewed actings, un
belief converts them into a reafon for renouncing
God and religion altogether. As thefe terrors, be
caufe of their violence and fimilarity, are denominated :
the forrows of hell, they have an ingredient : in them,
as fuftained by believers, which is wanting in the fuf
ferings ofthe damned themfelves; and that is' the
bitterrifefs of the abfence, and fenfe of the indigna
tion of an object fuperlatively loved. Thus they de
rive their keeneft fting from the vehemence of their
love, heightened by the cruelty of their jealoufy. It
muft be obferved, however, that it is not the only
•working of unbelief in this cafe, to deny the truth of
all Chriftian experience, becaufe of thefe terrors.
But every terror of this kind, if admitted bythe
Chriftian, if it gain but a momentary indulgence, is
itfelf unbelief ; becaufe however great our fins are,
We are bound to believe that the blood of Jefus Chrifi
tleanfeth us from all fin; and all fear of eternal wrath
is a denial of the efficacy of this blood. 6. Unbelief
* Ifai. Ivii. 17-

Ser. 37- Unbelief in Believers. 233
6. Unbelief takes advantage when matters exceed
expectation. It is the great commendation of the
faith of Abraham, that he credited God's teftimony,
in oppofition to all the dictates of carnal fenfe and
reafon, and to the ordinary courfe of nature. Againfi
hope he believed in hope, and being not weak in faith,
that is, as it is afterwards explained, not merely firong
in faith, but eminently fo, fully perfuaded, he confider
ed not his own body now dead, neither yet the deadnefs
of Sarah's womb ; be ftaggered not at the promife
trough unbelief*. We have already feen that faith
is fometimes fo weak, that it demands fenfe as its
foundation. But here was faith fo Strong, that it de
fpifed all the cavils and oppofition of fenfe. Againft
lope, he believed in hope. His faith, operating in a
Divine hope of the accompliffiment ofthe promife, tri
umphed over mere fenfe and corrupt reafon, according
to which there was no hope. Nor was there any abfur-
dity here. For Abraham did not believe any thing
as prefent, in contradiction to the immediate evidence
of fenfe to the contrary. He only believed, on the foun
dation of a Divine teftimony, the certainty of fomething
as future ; notwithftanding all that reafon and fenfe
prefently exhibited againft its poflibility. While
the faith of Abraham is fo highly commended, Sarah
is blamed for her unbelief, in doubting God's pro
mife, becaufe of the natural impoffibility of its ac
complishment. Therefore the Lord faid ; Wherefore
did Sarah laugh, faying, Shall I of a furety bear a
child, who am old ? Is any thing too hard for the Lord f ?
Though her faith is commended among that of the
Other witneffes J , yet it is evident that at firft fhe
doubted the truth of the promife. Her laugh was
riot that of joy, but of derifion.
We have^a ftriking example of this working of un
belief in the conduct of the difciples, when Chrift ap
peared to them after his refur rection. They believed
not for joy, but wondered §. This was an event fo
Vol. II. G g much
1 * Rom. iv. 18— 21. \ Gen. xviii. 13, 14. % Heb. xi. 11.
§ Luke xxiv. 36. — 41.

234 ®n ihB Prevalence of Ser. 37.
much beyond any fettled expectation in their minds,
and the ordinary courfe of nature, that as fome of
them had before rejected the teftimony of others, now
they could fcarcely credit that of their own fenfes.
We are fo much accuftomed to judge according to
the eftablifhed laws of nature, as they are called, that
any thing which does not correfpond with thefe,
which cannot be refolved into their influence, and
efpecially any thing that counteracts their operation,
though attended with the moft incontrovertible evi
dence, rather fills us with aftonifhment, than excites
immediate belief. They wondered. When we are
overcharged with diftrefs, and in danger of defpon-
dency, as was the cafe with the difciples, under the
fuppofed lofs of their dear Lord ; even when deliver
ance breaks forth upon us, the mind is thrown into
fuch confufion and perturbation, by the violent con-'
flux of oppofite paffions and principles, that we can
fcarcely believe the teftimohy of our own fenfes. They
fuppofed that they had feen a fpirit. In fuch a fitua
tion, when the mind is oppreffed with trouble, and
the event, however defirable, beyond expectation;
men will rather conjecture improbabilities, than be
lieve what is real. As it was with the difciples, it is
often with the troubled foul, when the believer hath
been walking in darknefs, going mourning without the
fun, or wailing becaufe of the oppreffion of the enemy; his
foul is fo filled with a fenfe of his prefent diftrefs, that
even when the fun of righteoufnefs arifes upon him, "\
when his gracious Lord looks into his heart through
the lattice of ordinances, inftead of faying, // is the
voice of my beloved ! he is apt to take it all for a delu
fion. Inftead of being filled with faith and joy, he
is often troubled, and thoughts arife in his heart. The
remaining principle of unbelief hath fo firm a hold
of the Chriftian's heart in this ftate, that it compaffes
him on every fide. Often he will not believe, except
he fee ; and fometimes, when he fees," he will not
believe. At one time he will unreasonably expect'^
figns and wonders, before he believe ; at another, he
will

Sbr. 37* Unbelief in Believers. 235
will reject even thefe, becaufe they furpafs expecta
tion. Now,. his foul is fo cafi down within him, that
faith is funk in the depths of dejection : then, the
manifeftation fo far exceeds his hopes, that he cannot
believe for joy and aftonifhment.
Thus it appears that unbelief, like all lufts, is in-
fatiable in its nature. When it gets enough, and what
would fully fatisfy faith ; it objects, becaufe it does
obtain all that it demands. When it gets all that it
can afk ; it rejects even this, as if it were too much.
We alfo learn from the inftance now illustrated,
that whether unbelief be viewed as ruling, or as
iiibdued, as in the heart of a finner, or of a faint,
as far as it prevails, it is the fame in its manner of
operation, how great foever the difference as to de
gree. It ftrikes againft the fame objects, Starts the
fame objections, makes the fame demands, and dif
covers the fame infatiable nature.

SER-

SERMON XXXVIII.
On the PREVALENCE of UNBELIEF in BELIEVERS.

Heb. iii. 12.
-Brethren — in any of you, an evil heart of unbelief.

THE words of the text may be literally rendered,/
Take heed, left there be, at any time, in any of you,
&c. This, by no means, fignifies that it is poffible
for one, who has been delivered from the. reigning
power of unbelief, to be again brought under its do
minion; for, in this fenfe, he that is born efGod, fin-
neth not. But the exhortation, as it implies that all
Chriftians have in their hearts a remaining principle
of unbelief, declares the neceffity of their being con
ftantly on their guard againft it, left it hurry them
into a partial apoftafy, to the diffionour of God, and
difcredit of religion ; and alfo expreffes the only way
in which we have a right to expect prefervation from
its dominion, which is the diligent ufe of means on
our part. For although Chrift continually abides in ,
his people, it is only by making them to abide in,
him *. He fecures them againft a total and de
structive apoftafy, only by enabling them habitually
to take heed, left there be in them an evil heart of unbe
lief, in departing from the living God.
We have already fhown, in feveral refpects, how
unbelief appears in the exercife of Chriftians. We
* John xv. 4.

Ser. 38. On the Prevalence of, &c. 237
We obferve further,
7. That it exerts its influence, in difpofing him to
yield to corruption or temptation, from a doubt of
God's willingnefs to deliver. Often is he prone to fay
within himfelf, when affaulted by either of thefe ;
" I would try to withftand this corruption or temp-
" tation, if there were any probability of obtaining
" deliverance : but it is fo ftrong, and in the like
" fituation I have been fo frequently overcome, that
" it is vain for me to make the attempt. Were I
" fure that the Lord would fupport me, I would wait
" for him in the exercife of prayer and wreftling, of
" faith and expectation, of Struggling and refitting.
" But I feel this attack of my fpiritual enemies fo
" violent, that I cannot reafonably hope to gain the
" victory !" But how unchriftian is this exercife !
It is, as ifa foldier, in the field of battle, were to affure
himfelf that he fhould be overcome ; and under the
influence of this apprehenfion, fhould at the very firft
onfet throw down his arms, and defert his ftandard.
How unlike is this to the foldiers of Jefus Chrift, who
muft endure hardnefs, who ought to fiand fafi, quit
"themfelves like men, and be ftrong. Among men it is a
maxim, ufeful and neceffary in war, when not abufed
to careleffnefs and foolhardinefs, that a foldier ought
never to think of being conquered, but of conquer
ing. And this is efpecially neceffary in the wars of
the Lord. A Chriftian, when attacked by his fpiri
tual enemies, fhould never entertain fo much as a
doubt of victory. To doubt of victory, is to difbe-
lieve the victory of the Captain of our falvation. For
however deep and conftant the fenfe a believer ought
to have of his own weaknefs, he fhould ftill be firmly
perfuaded that he can do all things through Chrift, who
•ftrengtheneth him. To indulge a doubt of conquer
ing in the ftrength of Jefus, is to begin to fall. This
is the firft ground that corruption or Satan gains on
us. There is no fin or danger in doubting our own
fufBciency. All is wrong with us, till we defpair of
it, till we fee our greateft ftrength to be mere weak nefs.

238 On the Prevalence of Ser. 38.
nefs. But to doubt ofthe ftrength of our Head, is ab
folute unbelief ; nay, to doubt of it as ours. This is
the great reafon of our falling. It is not fo much the
power of our enemies, the ftrength of fin, the influ
ence ofthe world, or the fubtilty or violence of Satan;
that overcomes us, as the want of faith. For where
faith is vigorously exercifed, thefe enemies will either
fly, or attack us in vain. All things are poffible to him
that believeth. In the ftrength of Chrifi, a creature,
poor and weak in himfelf, can fing ; Though an hoft
fhould encamp againft me, my heart Jhall not fear ; though
war fhould rife againft me, in this will I be confident. We
have a ftriking example of the efficacy of faith in.
Peter's walking on the waters. As long as his faith
continued firm, he walked fecurely ; but when this
began to fail, he began to fink. When he faw the
wind boifierous, he was afraid ; and beginning to fink,
he cried, faying, Lordfave me *. It is not faid, " When
" the wind became boifierous, he began to fink," or,
" When he began to fink, he was afraid ;" but,
When he faw the wind boifierous, he was ^afraid. Till
faith began to fink in his heart, till he fixed his eyes
on objects of fenfe, there was no danger of his fink
ing in the waters. Had his faith continued firm, the
raging billows would have been as mountains qf brafs
under him. Unbelief in the heart is a more boifierous
wind, and a far more dangerous one, than any that
can blow from without.
8. In neglecting duty from an apprehenfion of dan
ger. Fear is the child of unbelief; and where there
is a perfuafion of the Divine call, and yet difobedi
ence to it, from the fear of danger, it is a greater
act of unbelief than the difbelief of the call itfelf. The
rejection of God's call difcovers ignorance and blind
nefs. of heart ; but a refufal of obedience, when con
fcience feels the force and authority of the call, is
more difhonouring to God, becaufe it is a grofs abufe
of light. The one is an injury done to the faithful
nefs of God ; the other denies not only his faithful nefs,
* Mat. xiv. 30.

Ser. 38. Unbelief in Believers. ^2>9
nefs, but his authority and power. He that knoweth
bis mafter's will, and doth it not, Jhall be beaten with
double firipes. Did we conftantly believe the power
and prefence of God, in a due and affecting manner ;
inftead of being ftartled at every appearance of dan
ger, even this would only be a keener Spur to the ex
ercife of an undoubting confidence ; and our fear of
man, which fo often proveth afnare, would be fwal-
lowed up in the fear of that God, who can not only
kill the body, which is the fartheft that either the
power or malice of any creature can reach, but
is able to defiroy both foul and body in bell. Yet
this finful fear at times prevails fo powerfully,
even with the children of God, that an indifferent ob
server would be apt to confider them rather as the
fervants of men, than of God. Jonah left the heathen
mariners very little reafon to judge charitably of him,
when, though according to his own confeffion, he was
an Hebrew, and feared the God of heaven, who made
the fea, and the dry land, he. notwithftanding fled
from the prefence of that God *. This difobedient
and peevifh Prophet, although a true Prophet of the
Lord, during the prevalence of his unbelieving fears,
paid more regard to his own petty character and bo
dily fafety, than to the command of God, and pre
ferred his own fecurity to the temporal Salvation of
Nineveh, and to the difplay of Divine forbearance in
delivering it from threatened judgments. O ! what
a fool does unbelief make of a faint, when it rages in
his heart ! Such influence had it on the Prophet, that
it made him flee from the prefence of the Lord ; as if
his flight from that country, which was honoured
with the immediate tokens of it, could have feclu-
ded him from the reach of Divine immenfity ; as if
his diftance from the land of Ifrael could have avert
ed the hand of God from his confcience, or fcreened
his perfon from the Stroke of incenfed Omnipotence.
Such influence had the fear of reproach on Jeremiah,
that he refolved to act no more as a Prophet of God :
Then
* Jon. i. 9, iq.

24© On the Prevalence of Ser. 38.
Then faid I, I will not make mention qf him, nor fpeak
any more in his name*. In the chapter whence
thefe words are taken, downwards to the clofe, we
may obferve the powerful conflict that was in his
heart between fear and confidence, unbelief arid
faith, impatience and refigriation.
9. It ufes every effort to drive Chriftians away
from the exercife of prayer, when it is not immedi
ately anfwered. The prayer of faith does not mere-.
ly confift in offering up our defires to God, in the
prefent exercife of faith ; but alfo in continuing ear
neft in prayer and fupplication. We muft not only
afk, hut feek apd knock ; which reduplication of ex-
preffions denotes the neceffity of perfeverance ; and
not only fo, but of increafing earneftnefs. He that
believeth pall not make hafte f . Faith is directly op
pofed to impatience. For faith is not only a perfua
fion ofthe truth of the promife with refpect to the
event, but that Cod's time is the beft. It not only
fits its feal to the faithfulnefs of God ; but gives
him the glory of his infinite wifdom, in knowing the
moft proper time for the accomplifhmerit of his pro
mife. We are not to expect that the anfwer of
prayer is exactly to correspond with our wifhes. All
that hafte which outruns God's time, is the hafte of
unbelief; for waiting is as effential to genuine faith,
as a perfuafion ofthe truth of the promife : The Di
vine command is ; Wait on the f^ord, and be thou
ftrong: and there is a gracious promife connected
with it ; — and he pall firengthen thine heart f. Be
lievers are Strengthened and enabled to continue in
the exercife of faith, juft by waiting on the Lord, and
deriving ftrength from him. The beggar, who, be
caufe he is not anfwered at the firft knock, thinks it
unworthy of him to wait any longer, amply deferves
to go empty away. If we are really beggars in fpirit \,
we will not confider God's filence at our firft call as a
jefufal, but continue to knock in the importunity of
faith,
* Jer. xx. 9. \ Ifa. xxviii. 16. J Ffal. xxvii. 14.
§ Matt. v. 3.

Ser. 38. Unbelief in Believers. 241
faith, believing that it Pall be opened. It was the re
solution of David, that he would not only direct his
prayer to God, but look up *. It is a very carelefs
manner of praying, juft to bow our knees to God,
under the pretence of afking fome bleffing, and
to run away from him, without ever looking up for
the anfwer. What warmth of affection foever we
may have had, there is no evidence that we have
prayed in faith, unlefs our prayer be fucceeded by a
believing expectation, God could as eafily anfwer
the prayer of his people at firft, as afterwards ; but
it is his pleafure, that they fhould join hope and pa
tience with their faith. They muft be taught fub-
'" miffion to his will as to the feafon. He delights in
their holy importunity : and will thus enhance the va
lue of his bleffings, before he beftows them. The
eye of faith, looking up for the anfwer of prayer, is a
more powerful plea with God than any other, when
this is wanting.
io. Unbelief breaks out in anxious thoughts about
temporal fubfifience. This is a fin with which the
1 children of God are often chargeable, when in ftrait-
ening circumftances. Like Afaph, they are in dan
ger of fretting, when they fee the profperity of the
wcked-f.. But there can be nothing more unreafonT
able. For this profperity is nowife enviable, as it
' often proves their destruction. The profperity of fools
jhall deftroy them X- At any rate, it is but a fore
runner of it. I have feen tbe wicked in great power,
qndfpreading himfelf like a green bay-tree ; yet he
paffed away, and lo ! he was not ; yea, I fought him,
but I could not find him §. All their bleffings come to
them under the curfe: and would any Chriftian be
I willing to purchafe them at fo dreadful an expence?
They are their part and portion; and would any child
'of God quit his portion for theirs? He hath given
e them temporal bleffings as their dividend, and they
have nothing elfe : whereas he hath allotted to
, Vol. II. H h his
* Pfal. v. 3. f Pfal. Ixxiii. 3. X Prov. i. 32.
§ Pfal. xxxvii. 35.

242 On the Prevalence of Ser. 38.
his own people eternal bleffings, while others are
often denied : and could any faint think himfelf
a gainer to give away his own foul, although he
Should obtain the whole world in return for it?
God is altogether fovereign in his gifts, and they are
all bellowed according to his eternal purpofe. Here
in he hath difpofed of them in a manner very differ
ent from what man would have chofen. He hath
given to a certain number of mankind loft eternal life,
and all the bleffings connected with it ; becaufe he
loved them freely. To others, he hath not been plea
fed to give thefe bleffings, but on many fuch he be-
ftows a large portion of thofe which are temporal; as
Ifaac, after he had difpofed of the fpiritual bleffing to
Jacob, gave only the temporal to Efau*. How un
reasonable is this unbelief, as the promife includes
fuftenarice ! Thy bread pall be given thee, and thy
-water pall befure. Though David had great expe
rience, and an opportunity of extenfive obfervation,
yet bad he never feen the righteous forfaken. Our
Father in heaven allows us to afk of him our daily
bread, but no more, except in fubmiffion to his will;
thus teaching us, that it is enough, if we are fuppofif.
ed from day to day. Many of the wicked fee foniSf*..:
thing like a rational probability of their continued Sup
port ; but God will often have his own children to
depend on his promife for to-morrow, without allow
ing any thing to fenfe, and to fee his gracious provi
dence continually employed in fupplying their ne-J
ceffities. If he give them more than this, it is more
than he hath promifed, and more than they have a
right to demand. Therefore faith Chrift ; Take no
thought for your life, what ye pall eat, ot what ye fhall
drink; nor yet for your body, what ye Pall put on.—
For your heavenly Father knoweth that ye have need of
all thefe things f. We are not thence to conclude,
that we are fo to depend on Providence for our fup
port, as to neglect the ufe of means. This would be
to tempt Providence, He that worketh not, neither j
let]
* Gen. xxvii. 39, 40, f Mat. vi, 25. — 34.

Ser. 38' Unbelief in Believers. 243
let him eat. But our Lord means to diffuade us from
an anxious* diftracting and diftruftful care about the
things of this life. Though it is our duty to be not
flothful in bufinefs, yet we mull be as fervent in fpirit,
and as much denied to means, with refpect to depend
ence on them, as if we had no other ground of hope
than the promife.
11. This corruption often difcovers itfelf in fears of
death. Often when Chriftians look forward to their
meeting with the king of terrors, they are filled with
apprehenfion. It is one of the glorious fruits of the
death of Chrift, to deliver his people not only from
the power, but from the fear ot death. But many.
real Chriftians are fo weak in faith, that all their life,
through fear of it, they are fubject to bondage. God is
fovereign in the distribution of grace to his people.
To every one is grace given, according to the meafure
of the gift of Chrift. While fome can rejoice in the
profpect of death, viewing him as a friend that will
ufher them into the immediate prefence of their
Lord ; there are others, to whom it is ftill a hard
queftion, What will ye do at the fuellings of Jordan ?
Though God difcovers great fovereignty in permitting
fuch a difference of exercife among his children ; yet
thefe flavifh fears are highly difhonouring to him, and
1 greatly owing to their own fpiritual fluggifhnefs, car
nality, worldly-mindednefs and untendernefs. Thefe
fears alfo difcover the ftrength of unbelief. For by
, indulging them, they deny, and deprive themfelves
of one bleffed fruit of the purchafe of Chrift, a deli
verance from the fear of death. Did they boldly em
brace, and fteadily adhere to the promife, they, would
find no reafon, and no place for fuch fears. For the
Lord hath faid ; When thoupajfeft through the waters,
I -will be with thee, and through the rivers, they pall
not overflow thee : When thou walkefi through the fire
tboufhalt not be burnt, neither pall the flames kindle. on
thee.— I will redeem them from death, I -will ,ranfom
them from the power of the grave. Were they more
diligent to make their calling and election fare ; were
... they

244 On the Prevalence of Ser. 38;
they more concerned to live for God, and to walk
with him in the exercife of faith and all holy duties,
and daily to familiarife death, by bringing it near to
themfelves, by contemplating all its terrors, and im-
proving the abundant confolations, which the word
affords againft them*; their confidence would be
graven, as with an iron pen, and lead in the rock for
ever ; they would perceive that, as to its foundation,
it was graven in the fufferings of Chrift, the Rock of
ages ; and boldly fay, / know that my Redeemer liveth,
&c. *. Tea, though I walk through the valley of the
Padow of death, I will fear no evil ; for thou art with
me. This branch of our fubject affords matter of ex
hortation to you, who are often perplexed with doubts
of the truth of God's love, whether thefe arife from
his difpenfations, or from your fenfe of perfonal un-
worthinefs. 1. Judge not of the love of God to you by the
courfe of Providence. If you take a juft and compre
hensive view of this, it will prove, a powerful confir
mation ofthe truth of his word. But a partial view
can only tend to fill you with perplexity. . If you
compare your fituation with that of many around
you, who are evidently enemies to God, you may' be
apt to think that they have many more evidences' of
his love than you. ¦ The courfe of Providence, viewed'
by itfelf, is a very unfair teft of Divine love. Did
we judge according to this, we fhould frequently
conclude that the wicked were the objects of his love ;
and that the righteous were poor defpifed outcafts,'
about whom he gave himfelf no concern, but only
how to aggravate their mifery. Often have the wicked
abundance of all good things. There are no bands in
their death, nor are they plagued like other men. Their
eyes fiand out with fatnefs. They have more than heart
could wifh : while his people are fometimes' plagued' all
day long, and chafiened every morning f . You are hot
called to found your faith in God's love on the tenor of
* Job xix. 23. — 27. f Pf. Ixxiii. 5. 7. 14.

Ser. 38. Unbelief in Believe fs. 45
of his Providence, but on the truth of his prornife,
which is the irrevocable pledge of his love to you.
2. Beware of interpreting the defigns af Providence
by its external afpect. This is often the fource of thefe
unbelieving conclufions, of which we have been fpeak
ing. It is denying Providence, and deceivirig our
felves, to explain it in this manner. For nothing
can be a more uncertain evidence ofthe real defign of
God's procedure, than its outward appearance. In
general, its intention is the very reverfe of what -car
nal reafon would fuppofe,* It was a difcovery of the
fatal tendency of profperity, with refpect to the bulk
of men, which reconciled Afaph to his afflicted lot;
and this difcovery he obtained by the means of grace.
When he went to the fanctuary, then underftood he their
end. Surely, faith he, thou didfi fet them on flipper y
places : thou cafiedfi them dawn into defiruction. How
are they brought into defolation, as in a moment ! They
are utterly confumed with terrors. As a dream when
one awaketh, fo, 0 Lord, when thou awakefti thoujhalf
a*efpife their image*. Seldom does God confer a great
meafure of worldly profperity, but it is as an occafion,
if not of hardening, yet of trial. Even to his people
it moft generally proves a fnare. Whenever you fee
a perfon exalted on the pinnacle ¦ of worldly profpe
rity, you have reafon to dread his fall. A mifunder-
ftanding of Providence, through the remainingpower
of unbelief, has often led the children of God into-
great miftakes. When Jacob was threatened with
the lofs of Benjamin, he cried out, All thefe things
are againfi me ; although all thefe things were ap
pointed as means of preferving him and his family,
and of accomplifhing the gracious defigns of God with
refpect to his Church. David faid, in unbelief, One-
day fhall I perip by the hand of Saul ; while the Lord,
by his difpenfations, was juft preparing the way for'
the deftrudion of this implacable enemy j and; for the'
eftablifhment of David in the kingdom. > We are al
ways to judge of Providence by the declarations of
£ GodV
* Pf. lxxiii. 18. — 20.

246 ,0n the Prevalence of Ser. 38,
God's love, and to affure ourfelves that, however
bitter the cup ffiould be, which is given us to drink,
all things work together for good. And, in the end, we
fhall fee, that " fanctified adverfity is true fpiritual
" prosperity."
3. Do not imagine that there is any real humility
in doubting or denying what God hath done for your
fouls, whatever evidence you have of his love in a
work of progreffive fanctification. We are afraid that
fome Chriftians may be under this miftake. To think
little of yourfelves becaufe of fin, to lothe yourfelves,,
and to repent in duft and qfhes, to efteem all your own
righteoufnefs as filthy rags, is true humility. But a
vilifying or denying ofthe whole work of grace in
your hearts, without any regard to the fcriptural cha
racters of it, nowife deferves this honourable appel
lation. There is great ingratitude in fuch conduct :.
for whatever felf-abafing thoughts you entertain, you-„
ought always to acknowledge the truth ofGod's lov-.
ing kindnefs towards you. Humbly and thankfully
you ought to remember the years of the right hand of
the Moft High. To deny the fruits of Divine love,
when they are evident in a work of holinefs in the,
heart, is really to deny the love of God.
4. Amidst all doubts, fears, and difquietndes, en-.
deayour the prefent exercife of faith in Chrift. White)
it is the duty of Chriftians, when in darknefs, to ex-.
amine themfelves by the rules given in the Word,/,
they fhould remember, that it is the moft expeditious
way to get rid of their inward trouble, prefently and
directly to flee for refuge to tbe hope fet before them.
This is the moft effectual and confounding reply to
all the reafonings of unbelief, and temptations of Sa-,
tan. This is a mean of comfort which has been-.
often bleffed to doubting Saints, when their Chriftian
experience hath been of little ufe to them, when
every other mean hath failed. To one groping in
darknefs, there cannot be fo convincing an evidence^
ofthe reality of light, as to get a view of the fun
Shining in his ftrength. And when a Chriftian is
walking

Ser. 38. Unbelief in Believers. 247
walking in darknefs, his beft courfe is immediately to
turn his eye to the fun of righteoufnefs. This will in
ftantly difpel all the clouds in his foul. They looked
unto him, and were lightned ; and their faces were
not qfhamed. This is the very courfe enjoined by the
Holy Spirit : Who is among you that feareth the Lord,
— that walketh in darknefs, and hath no light ? Let
him truft in the name ofthe Lord, and flay on his God*.
Immediately truft in Him, who is the effential Name,
Voice, and Word of Jehovah. For the name qf the
Lord is a ftrong tower : thither the righteous runneth,
and is fafe. The Lord often permits the darknefs
and diftrefs of his people for this very end, that their
faith may be tried, and that his power may. be glori
fied, by its vigorous exercife in the midft of fpiritual
obfcurity. For this is the great ufe of faith, to pene
trate through clouds and. thick darknefs, which would
be entirely impenetrable to reafon and fenfe, to dif-
cern love amidft all, and to perceive that juftice and
judgment are ftill the habitation of his throne. The
Lord is delighted with the confidence of his people
in himfelf, when, notwithftanding all the workings
of unbelief within, the temptations of Satan and fe-
vere afflictions from without, and thick darknefs
, round about them, they trufi in his name, and flay
on him as their God ; even when they cannot other-
wife perceive him, when he hides his face, and feems
to put them away, as if he renounced all intereft in
them. Juftly and joyfully then, mayft thou fay, O !
troubled foul ; Rejoice not over me, 0 mine enemy ;
for though I fall, I Pall arife ; though I walk in dark
nefs, the Lord pall be a light unto me. — He pall bring
fie forth to the light, and mine eyes pall behold bis
righteoufnefs.

SER.
* Ifa. 1. 10.

' S-E R M O N XXXIX.
On, the PREVALENCE of UNBELIEF in BELIEVERS.

Luke xxiv. 21.*

But we trufted that it had been he who pould have
redeemed Ifrael.

IT was a prayer of the Church in ancient times,
which every Chriftian will find frequent reafon
to prefent, Let thy tender mercies flpeedily prevent us,
for we are brought very low. Every one, who really
knows God, will adore him as the God of his mercy,
who hath often prevented him ; acknowledge that, ex
cept the Lord had been on hiifide, his foul had long ere
now funk beneath the fiream ; and declare, to the
praife of fovereign grace, that though his feet have
been often nigh flipping, the Lord's mercies have held
him up. When our fpiritual enemies obtain the ad
vantage, did not the Lord gracioufly interpofe, we
' fhould
* In handling the foregoing text, the operations of unbelief in
the hearts of Chriftians have been in {btne meafure confidered.
But, as an extenfive acquaintance with thefe is of the greateft im
portance, and as the exercife of the difciples, recorded in this
paflage, affords us a ftriking reprefentation of them, we hope that
an--illuftration of it will not be reckoned unneceflary. Though
fame things, materially the fame, may be unavoidably repeated,
they may perhaps appear in another point of light, and tend to
elucidate the fubjecl more fully ; as being brought together into
one view, and appearing at once ia their combined influence on
the exercife of weak Believers.

Ser. 39> On the Prevalence of, &c. 249
fhould^«£ as lead in the mighty waters. We fee how
low the difciples were brought, when they fpoke in
this ftrain : But we trufted that it had been he who
fhould have redeemed Ifrael.
We learn, from the preceding part of this chapter,
that there were two of the difciples going to Emmaus,
which was a village in the tribe of Judah, about fe-
ven miles diftant from Jerufalem. The one was Cleo-
phas, who, from John xix. 25. feems to have been
the hufband of that Mary who was the Virgin's fitter.
The name of the other is unknown. Perhaps, hav
ing fome refpect to the prediction of Jefus, concern
ing his refurrection, they had waited at Jerufafem to
fee what the third day would produce ; and, as it wa9
now far fpent, as we learn from verfe 19. were either
going to their own homes, or to Emmaus, upon fome
neceffary call ; as if all their expectations had been
fruftrate. It is, indeed, fully as probable that their
attendance on the ordinance of the paffover had de
tained them till this day. While they were walking
in fadnefs, our Lord joined himfelf to them, and en
quired about the nature of their communications. It
feemed ftrange to Cleophas, that one who appeared
alfo to be on his wray from Jerufalem, though he had
been only afiranger, and temporary fojourner there,
•fhould be ignorant of thofe things which had made fo
great a noife. Our Lord, ftill concealing his ac
quaintance with the perfons and fubject, afked them,
What things they meant ? In anfwer to this queftion,
we have a confeffion of their faith concerning Jefus
of Nazareth. Him they declare to have been a pro
phet, mighty in deed and word before God, and all the
people. There is no mention made of his Divine na
ture. Notwithftanding the different confeffions of
this, which were uttered during the life of Chrift ^ it
appears that the views of the difciples on this fub
ject were very dark and unfteady, and perhaps pro
ceeded more from an immediate impulfe of the Spirit,
producing fuch confeffions for the ufe of the Chui-ch
iu future ages, than from any diftinct and confirmed
Vol. II. I i knowledge

i$o On the Prevalence of Ser. 39.
knowledge that they then had of this great doctrine.
But the thing that principally occupied their minds
is fpecified in verfe 20. — And how the chief priefis and
our rulers delivered him to be condemned to death, and
have crucified him. Then, in verfe 21. they difcover
the weaknefs of their faith, and ftaggering of their
minds, on account of thofe awful things that had ta
ken place : But we trufted that it had been he, &c.
All that we farther propofe is, to make fome ob
fervations from thefe words, viewed in their con
nection. 1. Unbelief may proceed very far, even in the
hearts of real Chriftians. They are often in danger
of forming harfh conclufions about their ftate, becaufe
they perceive fo powerful a working of this corrup
tion within them. They cannot think that faith can
-dwell in fuch unbelieving hearts as theirs. But, they
miftake that for a very bad fign of their ftate, which
is indeed a very good one. This is their fenfe of un
belief. If you compare yourfelves, Chriftians, with
yourfelves, you may perhaps eafily recollect the time
when you felt no unbelief, you had no difficulty in
believing, your hearts were, in your apprehenfion,
ftrong in faith. But now the cafe is entirely diffe
rent. You find that you are flow of heart to believe.
But you ought not from this to conclude, that you
are now worfe than you were then. For thefe were
the days of yoar ignorance. You perceived not your
unbelief, becaufe the god of this world blinded your
minds. You wanted the fpiritual eye. All was dark- 1
nefs in your hearts. There was no light in you, to \
let you fee the prevailing darknefs. But now you
difcern the darknefs, and this is an evidence of Divide
light : for whatfoever doth make manifefi, is light. A"
difcovery of unbelief is one ofthe firft fruits of faith.
As, in a natural refpect, one of the firft effects of
true learning is, a difcovery of one's own ignorance; •
and, as a fingle ray of light, let into a dungeon, ena
bles the mournful prifoner to perceive the darknefs in

Ser. 39. Unbelief in Believers. 251
in which he was formerly wrapt : an affecting view
of unbelief manifefts the agency of the Spirit in con
vincing of it.
Many are the examples, recorded in Scripture, of
the prevalence of this corruption in the hearts of be
lievers. Abraham, though diftinguifhed by the ho
nourable defignation of the Father of them that believe,
failed twice in this very particular, by denying his
wife to Pharaoh and Abimelech. Jacob, when cala
mitous difpenfations feemed to crowd on him, ex
claimed : All thefe things are againft me. We find Je
remiah crying out, Why is my pain perpetual? and my
wound incurable, which refufith to be healed ? wilt thou
be altogether unto me as a liar, and as waters that fail* ?
And again, in the Book of Lamentations, I faid, My
jlrength and my hope is perifhed from the Lord\. And
fo great was the prevalence of unbelief in the hearts
of thefe two difciples, of whom we read in this chap
ter, that they fpake as if all that fo deeply concerned
them had been nothing more than mere conjecture.
2. Prevailing unbelief reprefents the former ex
ercife of faith, as if it had been vain and prefumptuous.
The language of thefe difciples evidently brings dif-
credit on their former faith, as if it had been all a delu
fion. But we trusted that it had been he. It is
nearly as much as if they had faid, " What fools were
" we 'to expect fuch things ? The appearances were
" promifing indeed : The wonders he wrought were
" truly great. But we ought to have oeen more cau-
" tious. The fimplicity of our conduct, and rafh-
" riefs of our confidence, defer ved no better iffue."
They were fools indeed ; but their folly confifted, not
in the eafinefs of their belief, but in their being flow
of heart to believe all that the Prophets had fpoken J .
Unbelief ftill accufes faith of a groundlefs confidence ;
while the effence of unbelief lies in refuting thofe fuf-
ficient and certain grounds of affurance which faith
fixes on. We have many inftances of this difpofition
of unbelief, to reject all the former exercife of faith, as
* Jer. xv. 17. 18. f Ch. iii. 18. X Ver. 35. ,

3^2 On the Prevalence of Ser. 39.
as ill founded. David confeffes his fin in this refpedt!;
I faid in myhafie, All men are liars*. " If I could
" fafely truft any man, I thought it muft be Samuel,
" and once I did fo ; but from the hopelefs ftate of
" my affairs, I find that he hath deceived me as much
" asothers, and more fatally than my worft enemies."
In this prefumptuous manner, during his perfecution,
did he reflect on the promife that God had given him
of the kingdom by the mouth of his Prophet. His
unbelief acted under a covert, and feemed to give the
lie to the fervant only, though its principal aim was
againft the Matter. Afaph's exercife had the like
tendency, when he concluded, that he had cleanfed
his heart in vain, and wafhed his hands in innocency f .
And Jeremiah's was of the fame complexion, when
he uttered thefe words ; 0 Lord, thou haft allured me,
and I was allured ; thou art ftronger than I, and haft
prevailed: I am in derifion daily, every one mocketh me.
For fince I fpake, I cried out, I cried violence andfpoil.
— Then I faid, I will not make mention of him, nor fpeak
any more in his name L It is in this manner that un*
belief tries to juftify itfelf. Its apology confifts in an
accufation of faith.
3. Unbelief often difcovers itfelf by doubts and
dark infinuations. Thefe difciples do not exprefsly
fay, that their confidence was altogether vain. They
go not the dreadful length of the enemies of Chrift,
in accufing him as a deceiver: but they fpeak with
great dubioufnefs of his character. They do not at
tack his inclination ; for they declare that he was,
as if he had been no more,— that he was a Prophet
mighty in deed and word. But they bring difcredit
on his ability, as if he had been unfit for the work
that he undertook. Doubting is the firft ftep of un
belief. It was thus that it firft entered into the
world. Eve feems to fpeak with doubt of the Divine
threatening ; Te fiall not eat of it, left ye die \. She
fpeaks of the confequence of eating, as if it had been
attended
* Pfal. cxvi. 11. | Pfal. lxy.iii. 13, X Jer-**- ?
§ Gen. iii. 3.

Ser. 39* Unbelief in Believers. 253
attended with fome uncertainty, as if there had been
only a peradventure in the cafe ; whereas God had
exprefsly affured our firft parents, that dying they
fhould die. Satan immediately lays hold of this doubt,
which he had himfelf infinuated by his artful temp
tation ; He faid, Tepall not furely die. The woman
doubts, and Satan abfolutely denies. Here is the pro-
grefs of unbelief. Therefore doubting is by the Spi
rit of God exprefsly oppofed to faith : But kt him ap
in faith, nothing wavering, or doubting. For let not
that man think that he fhall receive any thing pf the
Lord *. When men came to Chrift for a cure, the
firft cure that he generally effected was on their
hearts, preparatory to a work of mercy on their bo
dies. He removed their unbelieving doubts. Of
this we have a ftriking proof in the account gi
ven us of the man whofe fon had a dumb fpirit,
whom the difciples could not caft out. He faid, If
thou canft do any thing, have compaffion on us, and
*help us. Jefus faid unto him, If thou canft believe, all
things are poffible to him that believeth \ Thus our
Lord taught him, that the difficulty did not lie in his
want of power, but in his own unbelief. As if he
had faid ; " You have no reafon to doubt my pow-
" er, but your own faith ; for, if it were fufficiently
' ". ftrong, you could, on a proper call, do a work cer-
" tainly as great as this ; you could remove moun
tains, and caft them into the fea." This, indeed,
is a qualification of faith, which Chrift pofitively re-
, quires, that it be feparated from doubting. For,
when he tells his difciples of the poffibility of re-
Wtaoving mountains, he fpeaks in this manner ; If ye
have faith, and doubt not, ye pall not only do this which
is done to the fig-tree X, &c. This is more fully ex
preffed by another Evangelift; Whofoever fhall fay to
this mountain, Be thou removed, and be thou caft into
tbe fea, and pall not doubt in his heart, but pall believe
that thofe things which he faith pall come to pafs, he
jhall have whatfoever he faith §. Thus it is evident, that
* Jam. i. 6. f Mar. ix. 23. X Matt. xxi. 21. J Mar. xi. 23.

254 On the Prevalence of Ser. 39,
that doubting is itfelf unbelief. Here the two dif
ciples fpeak only in doubts ; but afterwards our
Lord calls them fiow of heart to believe. Do you
doubt the accomplifhment of any gracious promife
to you ? This is really unbelief. For you do not fet
to your feal that God is true ; you give him not the
honour of his faithfulnefs. Unbelief is the parent.
Doubting clearly difcovers itfelf to be her child.
Therefore, caft out the bond-woman and her fin.
4. ^Unbelief derives great fupport to itfelf from
the crofs. This is evident from the conduct of thefe
difciples. The very connection of their difcourfe
fhows what a ftumbling-block the crofs was to them :
The chief priefis and our rulers delivered him to be
condemned to death, and have crucified him. But -we
trufted, &c. The crucifixion was the great outward
obftacle to the prefent exercife of their faith. It is
always a great handle to this corruption, when Pro
vidence feems to be at war with the promife. Ac
cording to the. promife made to their fathers, heftould
have redeemed Ifrael. The fame fnare difcovers it
felf in the words that follow ; To-day is the third day.
This was the very day on which he fhould have
rifen, according to his own promife and prediction.
Not only did unbelief take great advantage from the
literal crofs, as ever fince it hath done from the doc
trine of it ; but it ftill ftrengthens and nettles itfelf
in the crofs that Jefus commands all his difciples to
bear. This is as it were the ftandard, by which
the Captain of Salvation meafures all his foldiers.
It is the burden, by which he tries their ftrength and
willingnefs for his fervice. Like Simon the Cyre-
nian, they muft all take up the crofs, and bear it
after Jefus. Thofe, who received the word into ftony
places, could not bear it ; for becaufe of tribulation
they were offended. The young man, who pretend
ed that he had done a great deal for eternal life,
could not ftand this teft. He was frightened at the
crofs. He would not follow the good Mafier through
poverty. It feems a hard thing to the unrenewed heart,

Ser. 39- Unbelief in Believers. 255
heart, nay, to every Chriftian, as far as unrenewed,.
that God fliould moft feverely afflict thofe whom he
moft dearly loves, that tribulation fhould be the path
to glory, that the education of God's princes fhould
be under a heavy rod, that the crofs fhould be the
only way to the crown, and that a conftant deliver
ance to death fhould often be the direct road to life
everlafting. This Divine procedure hath ftaggered
the faith of fome of the moft eminent Saints. Job
was at a lofs to account for it. Wherefore, fays he,
do. the wicked live, become old, .yea, are mighty in pow
er* ? We find Jeremiah labouring under the fame
temptation ; though his unbelief gave an exaggerated
reprefentation of matters : Wherefore doth the way ofthe
wicked profper ? Wherefore are all they happy that
deal very treacheroufty \? So far did the unbelief and
impatience of Job proceed, by reafon of the crofs,
that he cries out; Thou art become cruel unto- me:,
with thy ftrong hand thou oppofeft tbyfelf againft me X-
This miftake, indeed, was far more excufable in thofe
who lived under the Old Difpenfation, than in thefe
who are bleffed with the New. For under the for
mer, not only were fpiritual and eternal bleffings
greatly hid under the veil of promifes, expreffed in
language borrowed from temporal things ; but they
had alfo many more promifes of temporal bleffings
themfelves, as connected with obedience. Thus it
required a ftronger faith to penetrate the veil^ than
is neceffary now. But notwithftanding the many
promifes of temporal profperity under the law ; even
then, by the apparent contradiction of Providence . to
the promife, God was gradually preparing his
Church for that more fpiritual difpenfation, which
exprefsly affures us, that it is only through much
tribulation we can enter the kingdom.
.5. Unbelief throws all the blame of itfelf on God.
We trufted that it had been he. Here there is no dif
truft of themfelves ; not the moft remote hint of ,any
apprehenfion that; they had too foon, as to its exercife;
renounced
* Job xxi. 7. f Jer* x»- *• % Job xxx' 2I"

2e6 On the Prevalence of Ser. 39.
renounced their confidence. They fay not; " Al-i
«' though all tbefe things feem to be againfi us, yet
" they may be all working together for good. All
" this, however dark and threatening, may, in the eye
" of infinite Wifdom, be neceffary for the redemp-
" tion of Ifrael." No. The whole blame is rolled
on Immanuel. Such is often the conduct even of
real Chriftians, under the prevalence of this luft ofthe
mind. Zion hath faid, The Lord hath forfaken me, ana\
my God bath forgotten me. There is not a word of the/
procuring caufe of the Lord's contending, Zion's for-
getfulnefs of God. No confeffion is made of thofe,,
iniquities that have feparated between hex and God, of
thofe fins that have, like a cloud of darknefs, bid his.
face from her. Indeed, the Chriftian, under the
rage of unbelief, may feem to excufe God, and to
take all the blame on himfelf. " I have nothing,"
may he fay, " to utter againft God. He is good and
" merciful. But I am fo guilty and filthy, that I
" cannot think he will have mercy on me. I can
" lay no claim to it. He is a faithful God. But
" what right can fo finful a wretch as I ' pretend to
" his promife ? It belongs to very different perfons."
Thus, even unbelief may feem to fpeak well of God,
and to debafe the creature: and the Chriftian may
be deceived by this fhow of humility. But it is all
the humility of, a proud heart. It is baftard humili
ty. It is one of the great deceits of unbelief, to re-
prefent matters in this light. For it is evident, that
although the blame is here immediately laid on the
Chriftian himfelf, it ultimately devolves on God.
To difbelieve his mercy, becaufe; of the greatnefs of
our fin, is to difbelieve it altogether. For mercy re
fers to thofe only who are miferable. To diftruft, the
promife becaufe of unworthinefs, is to deriy the faith
fulnefs of God. For he hath faid ; Whofoever -will,
let him take the water of life freely. Therefore it is
exprefsly declared, that he who believeth not hath made
him a liar. Nothing on our part but faith can do
honour

See. 39* Unbelief in Believers. 257
honour to the mercy, and vindicate the faithfulnefs
of God.
6. Unbelief ftill endeavours to throw a cloud over
the glorious Perfon of the Redeemer. We trifled that
it bad been he. The murmu rings of the Jews were
for the moft part immediately directed againft Mofes
the typical mediator, whofe miffion to them had
been attefted by many figns and wonders. In feveral
refpects he was honoured, not only more than all
the Prophets, but all the perfonal types. Firft, he
fpake with God face to face, as a man doth to his
friend, and thus eminently refembled the only begot
ten who is in tbe bqfom of the Father, and who knows
all his counfels. Secondly, at the requeft of the
people, he flood between them and God, and reveal
ed his will to them. Therefore it is faid, that the
law was ordained in tbe hand of a Mediator*. Third
ly, he gave to Ifrael a law, which was ftill to con
tinue in force, till the Prophet like unto him fhould
arife. There was one difpenfation given by means of
the typical mediator ; and none but the Antitype
could alter it, and give another. In a word, differ
ent times, in anfwer to his interceffion, God fpared
his people, when he had threatened to make a full
end of them. The imperfection of all types was de
clared to the Church in this, that while one prefi
gured Chrift in one office, another in another, and
fometimes one perfon in two offices, there never
wasone perfon who reprefented him fully in all his
Offices. But Mofes feems to have approached nearer
to this than any other. He was greater than any
other Prophet. He fometimes acted as a Prieft, both
by oblation f, and by interceffion J. He is alfo ex
prefsly numbered by God amongft his priefis §. And
he was King in Je/hurun. Therefore the Jews by re
belling againft Mofes teftified their oppofition to the
glorious Antitype. . For both in the accourit given of
the faith, and of the unbelief of the Ifraelites, great
Vol. II. K k honour.
* Gal. iii. 19. f Ex. xxiv. 6. ^um. vii. % Ex. xxxii. ii.— 14,
§ Pfal. xcix. 6.

258 On tbe Prevalence of Ser. 30,
hononr is put on Mofes : The people — believed thek
Lord, and his fervant Mofes * :  The people, fpaki
againft God, and againft Mqfes f ,
Unbelief §nd Satan aim their ftrongeft and mo£
fiery darts againft the Perfon of Immanuel, He was
efpecially rejected in his perfon by tlie Jews, bepaujl
of his ftate of humiliation, as Ifaiah had prophefiel
many ages before : He fhall grow up before him as ,'i
tender plant, and as a root out of a dry ground, : he hath]
no forrn nor cqmelinefs, and when we fhall fee him, there
is no beauty that weftjqulS defire him. He is dejp\ifid
and rejected qf men J. Our Lord parabolicaljy re*
prefents their contempt and' rejection of his perfon in
thefe words : His citizens, hated him, and fint a mejfcme
after him, faying, We will not have this man to reign
over us \. In this conduct of unbelief and Satan, \\
muft be granted, that there is a great deal of that!
wifdom- that is fievilifb. For the Perfon pf Chrift. as
Mediator, is the immediate and diredt object of faith j
and could his enemies fucceed here, it would be a fa
tal blow at the root of religion, the foundations woujd
be defiroyed. Thus, adverfaries ftill fay in effect, as
did the Jews : This is the heir ; come lei us kill him.; .
and the inheritanctpall be ours, The rejection of the
Perfon of Chrift is the ftronghold of unbelief in the -
heart. Does the finner keep at a diftance from him?
It is becaufe he fees not the glory of his Mediatory
Perfon. He can difcern nothing more in this beloved,
than in any other. Do you fear that your fins are. too ;¦
many, aqd too aggravated to be pardoned ? It is be
caufe you do not improve Chrift as Jehovah your
Righteoufnefs, who is able to five to the uttennqft,
Does unbelief fuggeft the danger of final . apoftafy ?.
It is becaufe you truft not in hira, as Jehovah your
ftrength.. Do you fear, you fhall foil through the
power of ignorance ? It is becaufe you embrace him
not as made of God unto you wifdom. Do you habi
tually dread the want of temporal fupport. The rea fon
* Ex. xiv. 31. f Num. xxi. j. + Ifa. liii. 2, 3.
§ JLiuk. xix. 14.

Sir. 39- Unbelief in Believers. 2$o
fori is, you live ftot by faith on him as your hufbarid,
who is called the God ofthe Whole earth.
f. Truk difciples, even amidit prevailing unbelief,
arid in their darkeft and loweft fituation, will ftill
have fome concern about the redemption of Ifrael.
However low the exercife of faith was in the hearts
of thefe difciples, however much clouded with perl
jfiexing fears, how apt foever they were to fufpect
that their hope was gone ; ftill the redemption Of If-
liael Wais uppermoft with them. This is eviderit frofn
their entering on this fubject with a mere ftranger,
as' they fuppofed. We trafied that it had been he who
fliould have redeemed Ifrael. And we have many fi-
rWtlar inftances in Scripture. Even when the Pfalmift
'ifetying out ofthe depths of perform! affliction, he'feems
toforget his Own deplorable fituation ; and a ray of
hdpe darts through his darknefs, when he thinks of
that deliverance promifed to the Church : Let Ifrael
hope in the Loid ; fir with him — there is plenteous re
demption*. When he elfewhere complains, that he
vtas dried arid withered like the graft, confumed like
finoke, defohtte like a pelican in the wildernefs', or a>
tirrow on the houfe -top ; he looks hither for confola-
, in. — But thou palt arifie and have mercy on Zion +.
When the captives were fo difoon folate, that they fit
imn hy the rivers of Babylon, as if there had been no
profpeft of rifing, and wept ; it Was when they re
membered Zion. Even when they hanged their harps
on'the willows, a's if they had been affured they fhouid
have no further ufe for them ; when expofed to the
bitter fcorn of their enemies, their hearts were more
occupied about Ziion, than all' their perfonal fuf
ferings : If I forget thee, 0 Jerufalem, let my right hand
fir get her cunning. If I do not remember thee, let my
tongue cleave to the roofof my mouth ; If I prefer not
ferufalem above my Chief joy |. The reafon of this
Sfcercifeis plain. A regard to the glory of God is
fopreriie in the hearts of all true Chriftians ; and
Whatever clouds they have on their perfonal exercife, ftill
* Pfal. cxxx. I. 7. f Pfal. cii. X Pfak cxxxrii.

160 On the Prevalence of Ser, ;jj.
ftill a beam of light breaks forth from this quarter.
Even when unbelief will not fuffer them to credit the
Lord's love to them, they manifeft the fincerity of
their love to him, by a cordial concern about the in-
terefts of his kingdom.
In times of perfonal darknefs, the difciples of
Chrifi have often very dark and carnal views about
the redemption of Ifrael. Unbelief, particularly cen
tring in one branch of the Chriftian exercife, will
frequently difcover itfelf, in fome degree, in every ;
other. It is with them, as it was with Eliab the el*!
deft brother of David. He knew that David had
been anointed to the kingly office, and that the Spiritl
of the Lord had come on him, yet when he propofed I
to go out againft Goliath, he fcornfully faid to him; '
Why earnefi thou down hither, and with whom baft-' thou*
left thofe few peep in the wildernefs,? I knowithj}
pride, and the naughtinefs of thy heart *. He thoughtf
that it was only the folly of a young and froward-'
heart, that made him propofe to go out againft that*
gigantic Philiftine, and efpecially without fword, or
fpear, or fhield, only in the name ofthe Lord ofhofis^
tbe God of tbe armies of Ifrael, whom he had defied,?
We fee, what dark views even the difciples of Chrift'
had of the nature of his work, and of the manner in
which Ifrael fhould have been redeemed. Not only1'
before his paffion, were they fometimes for making .
him a king, and at other times, for fecuring the princi- ,|
pal polls of power and honour in his empire ; but«evenjs,
after he had given them many affurances of the ne-*1
eeflity of fuffering, of being crucified, and rifing*;
again, they ftill apprehended that he was to give If-,^
rael a temporal deliverance from the Roman yoke.,*
Immediately before his afcenfion, after he had been *
during the courfe of forty days, inftructing them con- ;
cerning his kingdom, they retained fuch carnal views,,,
as to propofe this queftion ; Wilt thou at this time re- „
fiore the kingdom unto Ifrael f ? Nor do their apprehenf

* i Sam. xvii. 28. f Afls u6. %

Ser- 39- Unbelief in Believers. 261
fions feem properly to have been altered, till the effu-
fion ofthe Spirit on the day of Pentecoft.
Here, indeed, we fee a great myftery in the work
of redemption. Not only was the gofpel attended
with little fuccefs, although preached by a Divine
? perfon ; but all his inftructions were comparatively
of little ufe to them, till the Spirit was poured down.
For it was the Spirit who was to teach them all things,
and bring all things to their remembrance, whatfoever
the Lord had fpoken. Before this, they either forgot
\ what he had told them, or remembered his fayfogs
without underftanding them. But the Spirit not on
ly brought them all to remembrance, but opened up
their meaning. It was one great part of his work, to
convince of unbelief. And in this refpect, he had a
|great work to accomplifh in the hearts of real difci-
j pies themfelves, whofe unbelief carried them fo far,
that either they would not believe Chrift's crucifixion
atall, or could not think of it without forrow ; and even
after his refurrection, ftill deluded themfelves with
notions of a temporal redemption ; though our Lord
had often declared the fpiritual nature of his king
dom *. Thus it appears, that unbelief involves the
under-
g * We are aware, that many have attempted to apologile for the
ignorance and unbelief of the difciples, with refpeft to the king
dom of the Meffiah ; accounting it inconceivable, that true believ-
'¦¦¦ ers, who had been fo often affured by Chrift himfelf of its fpiritual
nature, fliould remain in fuch grofs darknefs. But whence does this
proceed, but from meafuring the knowledge and faith of the dif
ciples, as to its extent and perfpicuity, by that of Chriftians in our
time j and alio, by judging of facts, not according to the evidence
we have, but according to our own wifhes, preconceived notions,
or ideas of what ought to be ? We could not indeed eafily conceive
a believer in this age, to be lb very weak and ignorant as they
.were. But let us attend to the unfpeakable difference'of eircum -
, fiances. Let us reflect, that thefe carnal views of the Redeemer's
^ikingdom were taught by their greateft Rabbies, generally received
;,j>y their countrymen, inftilled into their own minds from theirear-
l lieft years, and fo rivetted by the prejudices of education, moil
agreeable to the natural propenfity of the heart, had the current
" ef prophecy in their favour when literally underftood, and the uni
verfal confent of; the hiftory of the Church, which teftified that
every

262 On the Prevalence of Ser. 30.
underftanding in thick darknefs. They had all pof
fible means of an outward kind, for knowing the na
ture of Chrift's kingdom. Yet, becaufe of the ftrength
of unbelief, they ftill remained in darknefs.
In every age, unbelief will produce even in Chrifti
ans, dark views of tbe Mediator's kingdom. OftCfl
have his children been difappointed, becaufe he did.
not deliver his Church by thofe means, in that man
ner, and at that time on which they had fixed. The
unbelief of Mofes, feems to have fo far obtained the
advantage of him, in confequence of his attempting
the work of judging and delivering Ifrael forty years
before God's time, that he would fcarcely enter oil it
when he received his call *. Too often do the faints
fit limits to the Holy One of Ifrael : and when he, whofe
ways are not as ours, paffes over their limits, thef ha-
ftily
* Comp. Acts vii. 25. with Ex. iii. 11.
every fignal interpofition in behalf of their fathers brought with it
a temporal deliverance from their enemies. We do not fuppofe
that the difciples had no other views of the redemption of Ifrael,
than what were entertained by their unbelieving brethren. How
ever confufed their apprehenfions were, they certainly hac} fome ex
pectations of a fpiritual deliverance. But it is undeniable, that '
their minds were greatly obfcured as to the means, and that they
could not feparate from this the idea of temporal profperijty., Thefe
carnal views did not merely warp their minds at times, when under
the violence of corruption or temptation. It is evident, that they
were ftill more or lefs entangled by them, till the Spirit, was poured
out. All the theories, that we are pleafed to form about the degree
and operation of their faith, muft fall before fuch exprefs; declara
tions as thefe, which are recorded by the Spirit of infpiration : Thofe
things underflood not his difciples at the firft ; but when Jefus was
glorified, then remembered they, that thefe things were written of
him, and that they bad done thefe things unto him *. Again, it is
faid concerning them, even after his death and refurreftion ; Jsyet.
they knew not the fcriptures, that he mufl rife again from the dead'\.
It is not faid, Then they knew not, &c. This might have left room
for a fuppofition, that it referred to fome prefent attack of unbelief;
but as yet i evidently excluding the former, as well as the prefent; •¦&
time. Thus it appears, that the inftructions given by our Lord to j
his difciples, during his public miniftry, were not fo much meanf ¦..
for their ufe then, as afterwards, when he fhould depart from' them, "|
and fend them the Spirit both as a Remembrancer, and as an Inter
preter. ""! John xii. 16. -J- John xx. 9.

*

Se>. 3<)» Unbelief in Believers. 363
fljHy\ conclude, that he hath forfaken his people. Faith
arjd unbelief, give as oppofite accounts of the fame
thing, as truth and falfehood. This is fully exem
plified in the different, reports ofthe fpies, concerning
the ihmd of promife. The greateft part of them de
clared, that it was a land that ate up the inhabitants
thereof. Jofhna and Caleb, on the contrary, declared
that it was an exceeding good land. The multitude,
a$ $jey are generally on the wrong fide, faid ; We be
not able to go up againfl the people ;for they are fir ang
er than we. The two, who followed the Lord fully,
faid on the contrary ; Let us go up at once, and pqffefs'
it; for we are well able to overcome it. Unbelief
looks to creature-weaknefs ; We are not able. Faith
looks to Divine ftrength ; If, faid the two, the Lord
delight ia us, then he will bring us into this land. It
ftill slays the fame : / can do all things through Chrifi
-who ftrengthneth me. Unbehef pretends a great deal
of prudence and caution: The p>eople be firong that
dwell in tbe land, and tbe cities are walled and very
great: and moreover, we faw tbe children of Anak
*%ere. Faith recommends courage, and defpifes fear:
fQtily, faid the two, rebel not againfi the Lord, neither
fear ye tbe people qf the land. The ten reprefented
the whole camp of Ifrael as meat for their enemies.
Jofhua and Caleb faid ; They are bread for us ; their
defence is departed from them *. The fame oppofition
appeared between faith and unbelief, at the building
of the fecond temple. Some defpifed the day of fmall
things. But the language of faith was ; Who art thou,
0 great mountain ? Before Zerubbabel a plain f .
9. It is ofthe nature of unbelief, to quarrel with
t\ie*work of God, as if it were left undone, or not well
done, becaufe not done according to the apprehen-
fions of the perfon,—- Who should have redeemed-*— fay
they, as if he had done nothing in this great work,
as if the prince of darknefs had found fomething in
hira ; as if there had been no reafon for his faying,
Itisfinifhed. Sin was fo powerful in themfelves, that
they
*Nmn. xiii. 28 — 33. xiv. 7 — 9. f Zech. iv. 7. S. comp: with 10.

264 On the Prevalence qf Ser, 35,
they could not fee that he had made an end of it.
What more could the unbelief of his enemies pro
duce than this, except a tincture of bitter ridicule a-
longft with it ? He faved others ; himfelf he cannot five.
And indeed, according to their way of fpeaking, thefe
weak difciples would have admitted no other proof of
his being the Son of God, than his coming down from
the crofs, or never fubmitting to be hung up on it.
Had their faith, with refpect to the 'redemption of
Ifrael, been as fpiritual as it was genuine, they would
never have fpoken in this ftrain. In the fame way, his
ancient people often provoked the Lord. Tea, they
fpoke againfi God, they faid, Can Godfurmfh a table in
the wildernefs * ? He had redeemed them out of E-
gypt. Yet they fpake evil of his work, by faying,
that he had brought them out, to flay them in the
wildernefs. Naaman, the leper, could not believe
that the waters of Jordan could have any more vir
tue than thofe of his own country. Nor had they
any more ; but he overlooked the command of God
by his Prophet. He thought fome hard thing fhould
have been enjoined him for a cure ; and then he would
have more cheerfully fubmitted. But God's way of
healing feemed to promife no fuccefs, becaufe the
means were contemptible. Miriam and Aaron,
though both eminent faints, difcovered their unber
lief by quarrelling with God's work, in appointing
Mofes alone as his mouth to the people. Hath the
Lord indeed fpoken only by Mofes ? Hath he not fpoken
alfo by us f . Ambition was the fpur of their unbe
lief; and they feem to have made religion a pretext
for both. They pretended to fpeak againft Mofes
only, and to do fo becaufe he had married a ftranger.
How often are Chriftians chargeable with mur
muring at the work of God ! They afk one bleffing;
and he gives them another, which he fees to be better
for them : and perhaps in unbelief they charge
Godfoolply. They feek profperity, and he fends them
a rod : and they are in danger of reckoning him a
hard
* Pf. Ixxviii. 10. + Num. xii. I. 2.

Ser. Z9> Unbelief in Believers. 265
hard Mafter. He took away Jonah's gourd, to teach
him compaffion to his poor fellow-finners in Nineveh.
But Jonah thought he did well to be angry, even unto
death. Many fins prevail in the heart and exercife of
the Chriftian. Faith affirms that they fhall undoubt
edly be fubdued. But unbelief quarrels with the
Divine management, becaufe they are not fubdued
all at once. God fees it to be neceffary, that they
fliould be tried by the remaining principle of cor
ruption. But for this reafon, they fometimes difbe
lieve all the reft of his work. They deny the whole
of his gracious operation in their hearts, becaufe all
is not done that feems neceffary to them. Like Re- '
bekah, when the children ftruggled within her, they
fay; If it be fo, why am I thus? " If the Lord be
"really about to accomplifh his promife, why am I
"thus continually rent by inward ftrugglings ?"
They confider not that there are two nations within
them, the elder of which pall affuredly ferve the
.younger * ; two armies, engaged in interefts directly
opppfite. Unbelief may be directed againft the Work
of God, as well as his word ;. though the laft is its
more immediate object. Therefore the children of
Ifrael are often accufed of not believing^ for all his
mighty works. When God does fo' much for the
Chriftian, in deftroying the dominion of fin, implant
ing the principle of grace, and gradually fubduing
its oppofite ; and at the fame time; gives, in his word,
fomany characters, by which the Chriftian may dis
cern the reality of a work of grace ; it is nothing but
Unbelief to deny it. He believes not for all. thefe
mighty works.

Vol. II. LI SER-
* Gen. xxv. 22, 23.

SERMON XL,

On the CONFLICT between FAITH and UNBE-
LIEF, in the Christian's heart.

Luke xxiv. zr.
-And befide all this, to-day is the third day fince thefe
things were done.

AS the former claufe hath been opened in fome
obfervations from the words in their connec
tion, we fhall follow the fame method here.
i. Unbelief turns every thing its own way, and
gathers in every argument to fupport itfelf. There is
a fort of chain of reafoning in the words of the two
difciples. The chief priefis and rulers did not acknow
ledge him. This hath generally been a powerful ob
jection : Have any of the rulers, or of the Pharifees
believed on him ? So far from acknowledging him,
they delivered him to be condemned to death. He did
not merely fuffer, but he fuffered ignominioufly ;—
they crucified him. The very perfon*' who, it was
thought, pould have redeemed Ifrael, was put to death
by our judges both civil and ecclefiaftical, as the
vileft of malefactors. It was he, in whom we trufted
for redemption to Ifrael, who could not, or would
not redeem himfelf out of the hands of his enemies.
Befide all this, fay they, referring the unknown per-
fonage to the different circumftances contained^ in
their

Sir. 40. On the Conflict between, ISc. 167
their narrative. We fee how the temporary unbe
lief of Mofes wrought, and how it fupported itfelf,
when he received the call of God to go to the child
ren of Ifrael. He firft reafons from his own infigni-
ficancy, and confequent unfitnefs for appearing be
fore the king of Egypt, and delivering his kinfmen :
Who am I, that I fhould go unto Pharaoh, , and bring forth
the children of Ifrael out of Egypt*.' Then from his
1 people'signorance of the name of that God who fhould
deliver them : Behold, when I come unto the children of
Ifrael, and Jhall faj unto them, The God of your fathers
bath fent me unto you ; — -they fhall fay to me, What is
bis name f ? Then, from the probable incredulity of
the Ifraelites, as to his commiffion : They will fay, The
Lord hath not appeared unto thee \. Next, from his
natural want of elocution : 0 my Lord, I am not elo
quent \. Then his unbelief rifes to an height, when
chafed out of all its vain refuges, and repelled in all
its infidious reafonings : and he feems pofitively to
refufe the work ; 0 my Lord, I pray thee, fend by the
hand of him whom thou iwUt fend**; " Employ
" whomfoever thou pleafeft in this arduous work^ if
" it be not me." — The Ifraelites, while in the wil
dernefs, fully difcovered the various operations of un
belief. One day the Lord was to kill them with
hunger; another day, by means of thirft. Now,
their foul is dried away, becaufe they have nothing
but manna. Then, they are wafted by the fword of
their enemies. Their pofterity faid that John, who
came \neither eating nor drinking, had a devil. And
becaufe our Lord did both, they cried out, Behold a
glutton and a winebibber.
. In the fame manner does it often appear in the ex
ercife of Chriftians, by turning the moft oppofite dif
penfations all its own way. If the Lord hide his face,
he hath forgotten to be gracious. If he lift up on them
the light of his countenance, unbelief avers that it is
all a delufion, the mere warmth of natural affections. If
* Ex. iii. 11. ¦}• Ver. 13. X Ex. iv. 1. § Ver. 10,
** Ver, 13.

2(58 On the Conflict between .Ser.^ct,
If they enjoy a oourfe of profperity, it fuggefts that
the perfon is an outcaft, for faints are an afflicted) and
poor people. But it changes its note under adverfity.
How can God fo feverely punifh thofe whom he. truly
loves ? If there be an affecting fenfe of fin, unbelief
afferts that undoubtedly it hath the dominion. If fin
do not difturb fo much as in former times ; then*. $i-
ther it is totally deftroyed, and the Chriftian may fit
down in floth and fecurity ; or, he is under its power,
becaufe the burden lies fo light on him.' Unbelief.is
a. jaundiced eye, that converts every object into its
own difeafed colour. It is a falfe rule, reprefenting
that as crooked which God hath made firaight. That
monfter fabled by heathens, of which it was faid,
that when one head was cut off, another inftantly
grew up in its place, is fully realized here. Unbelief
itfelf, like that flaming fword which is called down
from heaven to declare its incurable nature by the
firft covenant, turns every way to keep from the - tree
of life. 2. It r efts on the moft. filly arguments, as if they
were quite unanfwerable. Befide all this, — fay the
difciples ; as if there had been the moft irrefiftible
force in what they had already faid. We have feen
the weaknefs of thefe arguments, by which the un*
belief of Mofes endeavoured to fupport itfelf. Itsrea*
foning was no better on another occafion, when God
had promifed to feed his rebellious people with flefh:
The people, amongft whom I 'am, are fix hundred thoufand
footmen; and thou hnfi faid, I will give tbem flefh, that
they may eat a whole month. Shall the flocks and the
herds befiainfor them, tofuffice them ? Or Jhall all the
fifh cf the fia be gathered together for them, to fuffice
them*? Similar was the conduct of the difciples,
when our Lord propofed to feed the people who had
been waiting on his miniftrations : Where fhould we
have bread for fuch a multitude ? They fpoke about
going to the next town, and buying two hundred
penny-worth, although he had formerly fed as many
thoufands
* Numb. xi. 2i, 22,

Ser. 40. Faith and Unbelief. 2,69
thoufands from feven loaves. How weak was the ar-
gpnent ufed by Martha for preventing our Lord from
opening her brother's tomb : By this time he fiinketh.
Her own unbelief, and that of the other Jews then
prefent, emitted a far worfe favour to Chrift than
could be done by the dead body of Lazarus. It was
.the firft alone that brought the tear from his eye, and
the groan from his heart.
. But how can that reafoning be ftrong, that ftrikes
againft God ? Can there be any force in that which
;oppofes the word of the All-powerful Jehovah, of
the God who cannot lie, who doth according to his will
in the army of heaven, and among the inhabitants of the
garth. Doth the Lord command you to follow him
in the way of ordinances, and do you refufe ? Well,
what is your argument ? Your trade will fuffer, or
jfomething may befal your family, while you are
gone. 0 fools, and fiow of heart to believe.1 Is not
your lawful employment in God's hand ? Is it not
his bleffing alone, that maketh rich? Do you not
^fervethe fame God who protected his people of old,
when all the males, fave thofe who wexe infants or
aged, who, inftead of defending others, could not
have defended themfelves, went up thrice every year
to Jerufalem, from the utmoft corners of the land of
Judea, nay, from the other fide of Jordan ? He pro
mifed that, when they went up to worfhip, no man
fhould defire their land * •• and although they were
hefet by inveterate enemies on every hand, and often
attacked by them ; fo faithful was God to his promife,
and fo remarkably did he reftrain their wrath, that,
as far as we can find, they never once attempted an
inyafion while the Ifraelites were appearing before
the Lord. Does he command you to give to the poor,
ox to fopply the neceflities of the Church, and do you
difobey, left you fhould be in ftraits yourfelves ? Know
you not that God's fecurity is beft of all ; that you
can lofe nothing which is given to him ; that he who
foweth fparingly, fhall reap fparingly ? Do you indulge
anxious
* Exod. xxxiv. 24.

Zjo On the Conflict between Ser. 40,
anxious thoughts about a creditable fupport? How wefaE
is the reafoning of unbelief. If God clothes tbe grafs
of the field, and feeds the fowls ofthe heaven, will he
not much more clothe and feed you ? Are you apt to
conclude that, becaufe fin rages, it will at length re-
fume its reign in your hearts ? Know you not thai
the Canaanite muft be deftroyed by little and little ;
that God flays not your enemies at once, left his people
forget ; that he fcatters them by his power, and gradu
ally brings them down * ? Hath he not affured you,
that none fhall be able to pluck you out of his hand? ;
3. Unbelief fhall never entirely overpower faith in
the heart of a difciple. It is the third day. What is
the meaning of this? Sure, there is a dawn of faith
amidft all this darknefs of unbelief; a. ray of hope,
breaking through the gloomy cloud of defpondency,
that threatened to overwhelm them with defpair.
Why fhould they mention the third day in preference
to the fecond, or the fourth ? Yes, even in this fad
fituation, the trembling wavering eye of faith cafts
a glance on the promife ; although it is more like'a
farewell-look, than a fteady view. Their Lord had
affured them, that he fhould rife again on the third
day. They had not forgot this entirely ; though they*
remembred it only as a dream. Indeed, the recol
lection ofthe reft ofthe difciplesr ofthe eleven theinVj
felves, feems at this time to have been no better.*
They appear to have quite forgot their Lord's predic
tion, either of his death, or of his refurreCtion, till
reminded of it by the angels at the fepulchre. Near
the beginning of this chapter, we are informed that
the angels faid : Remember how he fpake unto you, when
he was yet in Galilee, faying, The Son of man muft be de-'
livered into the hands of finful men, and be crucified, and
the third day rife again. Then, it is faid, they remem
bred his words f . Although, like Jonah, they only
look again to his holy temple, out ofthe belly of hell ; fti&'
they have fome regard to the fign of that prophet. They
make a further difcovery of faith, however weak, in
the
* PC lix. 11. f Ver. 6— 8.

Ser. 40. Faith and Unbelief 271
the .words following thofe in our text : Tea, and cer
tain women, alfo of our company, made us afionified.
who were early at thefiepulchre. And when they found
not his body, they came, faying, That they had alfo feen a
vifion of angels, who faid that he was alive. And cer
tain of the.m who were with us, went to thefiepulchre,
and found itfio, even as the women had faid, but him they
faw not. Here, indeed, the things that remained were
ready to die. This weak effort of faith was like the
quivering breath, or feeble momentary look of a dy
ing perfon; like the faint glimmering of a candle
going out in its focket. But ftill it proved that faith
I was alive in the habit. And if we confider their fitua
tion, under the awful difappointment of the crofs;
I and when, through their carnality, they expected-,
\ that by this time their King foould have brought
L them a temporal falvation ; if we confider the
ftrange and almoft inconceivable ignorance that ftill
| overclouded their underftandings ; we may rather be
Ifurprifed that they fhould look back to the promife at
all, than that they fhould view it fo faintly. Here
faith was like a bruifed reed, that feems as if the firft
I touch would crufh it entirely; like a flmoaking flax
¦ that cannot bear the flighteft breath of wind. Yet
£ our companionate Redeemer would not break the brui-
ifed reed, nor quench the fimoaking flax *.' It was like, a
j grain of mufiard feed ; juft as little as we can conceive
, it to be, and yet have an exiftence. Although Pe
ter's faith was fo far gone, as to its exercife, that he
q began to fink ; yet he had fo much remaining, that he
cried out, Lord fave me. What a ftrange contradic
tion is a Chriftian in his exercife ? He finks through
fear, while looking towards Jefus ; and yet he cries
'out to this fame Jefus for deliverance. Even in his
': far more dangerous trial, when Peter was toffed by
» .temptation, and ready to fink in the gulph of unbe
hef, while in the JHigh-prieft's hall, his faith did not
| fail in its principle. .Although it was . overpowered
; by terror and unbelief? in its actings, yet we fee fome-
| thing
(, * Matt. xii. 20. z'1 *"

272 On the Conflict between Sek. 40,
thing like the exercife of its fifter grace, at the very
time that he denied his Lord. Notwithftandirig'tbe
continual temptations he Was expofed to, while" he
abode in the hall, he had fo much 'love remaining;
that he could not leave his denied and abjured Mafter.
He could not but wait the iffue of the trial. So ftrong
was his unbelief, that he denied hisri in words and
with oaths : yet he had fo much love in his heart,
that he could not think of deferring him.
4. Unbelief is always for hafte; when it is againft
the promife of God. To-day' is the third day. It is as
if they had faid : " This day was the laft refource of
" our expiring hopes. We trufted little to it; but
*' it was the only thing we could truft to. ' It is 'the
" laft day to us, and it hath produced nothing."
But they might at leaft have waited till its expira
tion. - Although Chrift had promifed to rife ori the
third day, he had not reftridted himfelf to any parti
cular hour. When it is declared, that he who believeth
fhall not make hafte*, it neceffarily implies that impa-i
tienee is one of the characters of unbelief. It will
make no hafte j indeed, when faith in the promife,
or obedience to the call of God is required. When
God faith, To-day, it always faith, " To-morrow."
Impatience is the natural fruit of unbelief, '¦ as really
as waiting is of faith. Thus unbelief wrought iii -the
heart of the king of Ifrael, when there was no pro-
fpect of relief from the dreadful famine in Samaria*:
Behold, this evil is of the Lord ; What, fhould I wait for
the Lord any longer ? When the children of Ifrael
would make a golden calf, during the abfence of Mo
fes on the mount, this impatience of unbelief fupplied
them with a reafon : As for this fellow Mofei, we know
not what is become of him. Nay, Mofes himfelf was
at length overcome by impatience of fpirit. There
fore, when the Lord commanded hirri to fpeak to the
rock, he fmote it ; nay, he fmote it twice. Ori this
account the Lord would not fuffer him to conduct
his people into the promifed land, becaufe, faith he, ye
* Ifa. xxviii. 16,

Ser. 40. Faith and Unbelief. 273
ye believed me not, tofanctify me in tbe eyes ofthe chil
dren of Ifrael*.
The natural confequence of this hafte of unbelief
is its deviling means and expedients of its own, which
it recommends as neceffary in order to the accomplifh-
ment of God's promife, or to the fecurity and comfort
ofthe perfon. After Abraham had been called, and
had received the promife of a numerous feed, he and
Sarah waited' ten years, and were ftill childlefs. Hi
therto it had not been declared, whether the promi
fed feed was to come by Sarah. Their faith began
to fail, becaufe the vifion tarried. They called in
carnal prudence to their aid. Sarah fuggefted to
her hufband, that as there was no rational profpect
that he would have any children by her, he might
take her handmaid to wife. Abraham complied ;
and by doing fo, forfook the ' wife of his youth*
difhonoured God, laid the foundation of much future
unhappinefs in his family, and fet a wretched example
before his pofterity f . When Saul encamped againft
the Philiftines, Samuel promifed to be with him in
feven days, to offer facrifice to the Lord. But when
the feventh day was come, there was ftill no appear
ance of the Prophet, and the people were fcattered
from Saul. Therefore he prefumed to intrude him
felf into the prieft's office. Unbelief offers every excufe
for this conduct ; and feems to fpeak very plaufibly :
", Becaufe I faw that the people were fcattered from
" me, and that thou earneft not within the days apr
" pointed, and that the Philiftines gathered themr
" felves together to Michmafh ; therefore faid I,. the
" jPhiliftines will come down now upon me to GilgaL
" and I have not made fupplication unto the Lord : I
, ".forced myfelf therefore, and offered a burnt-offer-
, " ing."
f Here we have an accumulation of arguments, and
one rifing above another in apparent ftrength. Saul's
army was worn out by delays. The Prophet of the
Lord feemed to difregard his engagement. While
Vol. II. M m the
* Num. xx. 11, 12. f Gen. xvi. .1. — 6.

274 ®n ^v Conflict between Ser. 40V
the king's troops were melting away, the enemy was
appearing in force. There was a great probability 'of
his being attacked in his camp, even before he. had
fupplicated the Lord's protection. What he had
done was with the utmoft reluctance, from a preffing
fenfe of neceffity. And after all, the thing was duty
in the abftract. It was an act of worfhip. Yet Saul
is condemned for his folly in breaking the command
ment of God, and pvinifhed by the departure of the
kingdom from him *. He adopted this method for
eftablifhing his throne, as providing againft an attack
from his enemies. But unbelief is defeated by its
own weapons. That very courfe, from which he ex
pected his fecurity, proves his ruin. Thefe inftances
declare to us the neceffity of -both waiting the Lord's
time, and keeping his way ; for thus alone may we
expect that he will exalt us " to inherit the land ;"
when on the contrary, we fhall " fee the wicked,"
who habitually take other courfes, " cut offf ." The
laft particularly illuftrates how little, even as to real
progrefs, is to be gained by impatience. Often when
unbelief moft vehemently urges its own meafures,
deliverance in God's way is at the very door. For
" it came to pafs, that as foon as he had made an
" end of offering the burnt-offering, behold, Samuel
" came L" At one time, God will punifh impa
tience, and teftify his difpleafure with the plans of
unbelief, by a ftill longer delay ; as in the cafe of
Sarah. At another, he will tarry only as long as is
neceffary for giving time to unbelief to execute its
purpofes, that he may exhibit their folly in a more
ftriking point of view. It alfo appears, that unbelief
is uniform in its actings, however diftant the times,
and different the perfons. It ftill goes very narrowly
to work with God. If faith wait the accomplifh-
ment of his promife till the very day that he hath,
perhaps, been pleafed to limit ; unbelief will not al
low one day, nay, not one hour of grace. Both in
the inftance of the difciples, and in that of Saul, al
though
* 1 Sam. xiii. 8. — 14. f Pfal, xxxvii. 34. X l Sam. xiii. !<>•

SeR» 40. Faith and Unbelief. %y$
though perfons of very different defcriptions, we per
ceive unbelief working precifely in the fame manner,
difcovering itfelf to be the greateft niggard of time,
when the promife is concerned ; although an arrant
prodigal in every other cafe. There, " it" was only
" the third day;" and here, it does not appear that
the feventh was expired.
5, It often endeavours to reprefent the Chriftian's
fafe as altogether bopelefs. To-day is the third day.
It is ftrange to obferve the two armies contending
here. Faith looks to the third day for confolation.
Unbelief flies to this, to find, an argument for its own
fupport. Chrift promifed that he foould rife again
on the third day. Here was a foundation for faith to
reft on. The third day was come, and well nigh
fpent ; yet thefe difciples had no evidence that fatif-
fied them of the truth of his refurrection. Unbelief
ftill labours to depart from the living' God. They
would entertain no idea of the Redeemer in whom
they had trufted, but as of one under the power of
death. They ftill fought tbe living among the dead.
When the impatience of unbelief is indulged, it hur
ries into defpondency, and often into defpair. So
Job exclaims in his anguifh of foul ; He hath deflroy-
ed me on every fide, and I am gone : and mine hope hath
be removed like a tree *.
6. The Chriftian under adverfity often can only
perceive the band of man. Here, when they fpeak
of the life of Chrift, they confefs that he was
mighty in word and deed before God as well as the peo
ple. But when they make a tranfition to the mourn
ful theme of his death, they feem entirely to overlook
the hand of God ; as if he had not been awake for
the deliverance of his people : — the third day fince
thefe things were done. They could only perceive
what the chief priefis and their Oilers had effected.
They could look no higher thanthe mere inftruments.
They could only fee what had been done to Chrift,
what had been fuffered by him ; not what Chrift him felf
* Job xix. 19.

476 ¦ On the Conflict between Ser. 40.
felf had done, in finping tranfgreffion, making an end
of fin, bringing in everlafiing righteoufnefs, and purcha
sing complete redemption for IfraeL When the Lord
faves his people, it is in fuch a way as to remove all
ground of boafting, as he faid to Gideon ; The people
that are with thee, are too many for me to give the Mi.
dianites into their hands, left Ifrael vaunt themfelves
againft me, faying, Mine own hand hath faved me*.
At firft view, this inftance may appear directly oppo^
fite to that before us ; becaufe the hand of man could
not be feen in Gideon's victory ; whereas thefe difci
ples could fee nothing elfe in the death of Chrift.
But notwithftanding, the refemblance is very ftrict ;
and the one event was, indeed, a type of the other.
The difciples, at that time, could fee no other hand than
that of man ; but according to their views, this was
only in the defeat of Chrift, not in his victory. Doubt-
lefs, when faith revived, they would fee that this re
demption of Ifrael was the more a work of God, that
outwardly no means could be difcerned, but thofe
that feemed entirely adverfe to its fuccefs. Now,
through the prevalence of unbelief, they cannot fee,
that although the Jews had by wicked hands taken,
crucified and flain him ; all this was only in" confe
quence of God's delivering him up, according to his
determinate counfel and foreknowledge ; that with re
fpect to this fione laid in Zion for a foundation, God
had only accomplifhed his own word, / will engratie
the graving thereof, faith the Lord of hofts, and I will
remove the iniquity of that land in one day f ,
Unbelief acknowledges not the hand of God, either
in profperity or adverfity. In profperity it fays, By
the ftrength of my hand I have done it ; and by my wif
dom, for I am prudent J . In adverfity its conduct is
tlie fame : They have belied the Lord, and faid, It is
not he. But faith pleads the Chriftian to view the
Lord's hand as in all his mercies, and in all his judg
ments. He fays with Jacob, as to profperity ; / am
lefs than the leaft of all the mercy, and of all the truth,
which,
* Judg. vii. f Zech. iii. 9. X Ifa- x. 13.

Sir- 40- \Faith and Unbelief. 277
nxibkh thou hafipewed unto thy fervant. In adverfity,
it alfo efpecially looks to divine operation. When
one would have killed the wicked Shimei for curling
David, he faid, Let him alone, for God hath bidden him.
Shimei's fin was none the lefs, that God fuffered and
aver-ruled it for chaftifement to David ; but that holy
man would not then execute judgment on him, be
caufe he had fo deep a fenfe of God's juftice in the
difpenfation. 7. Till once Chrift himfelf fpeak to the heart, the
ftrongeft evidence will have no force. Thefe difciples,
by the mention they make of the third day, difcover
a fecret conviction, that Jefus hadforetold his reforrec-
tion, as well as his death. According to their own
confeffion, formerly referred to, there were certain
women, who, when they went to the fepulchre, found
not his body ; who faw a vifion of angels, by. whom
they were informed that he was alive. This teftimony
of the women was confirmed by fome others, in
whom they had greater confidence. Yet after all,
they do not believe. Yea, they had the teftimony of
the Prophets with refpect to all that had taken place.
The greateft effect of this extraordinary and accu
mulated evidence, was aftonifhment ; They made us
afionifhed. We have formerly mentioned their reci
tal of thefe various teftimonies, as in fome meafure an
evidence of faith. And fo it is ; for it feems to have
taken fome hold of their minds. But as there are of
ten real motions of grace in the heart, which are fo
borne down by corruption, that they rife not to formal
acts ; even in their narration, unbelief may be feen
lurking in almoft every member of it, and overpower
ing the feeble exertions of faith. They paid fo much
regard to this combined evidence, that they could not
fupprefs it, even when fpeaking to one whom they
knew not. Yet it hath fo little weight with them,
that they hold it up in the darkeft point of view.
They fpeak of it rather in a contemptuous way, and
give it all the air of mere conjecture or uncertain
hearfay. They take care to mention, that the firft
propagators

zyU On the Conflict between Ser. 40.
propagators of this report were women ; who, being
naturally weak and credulous, might be more eafily
impofed on. — They were at the fipulchre, and being
naturally timid, might, in fo dreary a place, be fuper-
iicial in their examination, and eafily milled by the
warmth of imagination. They were early there, and
would therefore be more fubject to illufion, through
the dufk of the morning, when the day only began
to break, nay, while it was yet dark. The vifion of
angels is mentioned merely as their report, not as if it
could be depended on as an undoubted fact ;
they came, faying, that they had feen a vifion of angels.
The teftimony of the angels is alfo rehearfed very
flightly ; — a vifion of angels, who faid that he was alive.
Befides, the whole weight of the teftimony of the an
gels is fufpended on that of the women. Thofe who
went after the women are introduced as only confirm
ing their teftimony about the abfence of his body :
They found not his body j—and certain of them -who
were with us, went to the fipulchre, and found it fo
even as the women bad faid. — There is an exception
in the clofe of the narrative, as to the refult of this
fecond enquiry by certain of themfelves, which feems/
as if it were defigned to take away the force of all
the foregoing evidence ; but him they faw not. Here»
indeed, is great fiownefs of heart to believe. The
glorious proofs of his refurrection are paffed over, as
if all had been vague report, as if the amount of the
whole had been nothing more than this, " The .
" women faid to us what, they faid, the angels
'* faid to them ; but when fome of ourfelves went,
*f we did not fee the Lord :" as if this negative e-
vidence had been fuffigient to repel the force of all
that pofitive proof going before. So true are the
words of Chrift ; If they believe not Mofes and the
prophets, neither will they believe, although one fhqutt
rife from the dead. ¦ „
The Ifraelites believed not for all the mighty -works,.
of God, the plagues of Egypt, the paflage through
the Red Sea, the deftruCtion of the Egyptians, the
awful

Sbr. 40. Faith and Unbelief. Iff?
awful appearances at Mount Sinai, the miraculous
gift of manna, quails and water, the opening of the
earth, and in a word, all the ftriking judgments that
God executed either before them, or on them. Chrift
bad to open the eyes of thefe difciples before they knew
him. But, although he had done fo as to their bodi
ly eyes, unlefs he had alfo opened the eyes of their
underftand ings, while he opened up the fcripturer,
they would have ftill remained Grangers to the na
ture and truth of the redemption of Ifrael. All the
evidences of Divine love in the work of the Redeem
er, and in the gracious promifes of the gofpel, will be
defpifed by finners, unlefs he touch their hearts. God,
who commanded the light tofiine out of darknefs, muft
jbine into them, giving the light of the knowledge of. the
ghry of God in the face of Jefus Chrifi. All the evi
dences of Divine love in former manifeftations, all the
'" characters of grace in the heart, which have the at-
tytfcftation ofthe Word, all the exceeding great and pre
cious promifes ; will be overlooked hy the believer him
felf, in a dark hour, unlefs the Lord help his unbelief.
8. Faith, however weak, unlefs it be entirely over
come as to its exercife, will .confefs Chrift according
to its meafure. Here they fpoke to a ftranger, and
for all that they knew, he might have been an ene
my, one who feigned ignorance merely that he might
enfnare them. Yet amidft all their doubts, fears,
d|fconfqlatenefs, and danger in avowing their connec
tion with one who had been cut off as a blafphemer,
a rebel, and a deceiver, an enemy to God, to Caefar^
.and to their nation ; they make a confeffion of Chrift.
Indeed, it is a very feeble one. It is rather a con
feffion ofthe faith which they formerly had in him,
than of that which they have now. They can only
.remember the Lord afar off. Their hope is like the
giving up of the ghofi. But uncerta n nd contra
dictory as it is, they cannot withhold it. Still -they
confefs him as a great Prophet, and fhew the ad
herence of their hearts to him, not only by talking of
him by the way, but by their evident fadnefs. Their
hearts

n%o On the Conflict between Ser. 40.
hearts are fo engroffed about Chrift, that they can
think and fpeak of nothing elfe. With the heart man
believeth unto righteoufnefs : and whenfoever this is
the cafe, with the mouth confeffion is made *. But the
confiftency and boldnefs of this confeffion will ftill
be in proportion to the prefent degree of faith. The
babe nnay utter only one intelligible word amidft
much broken language, while an adult fpeaks plain
ly : but ftill the former is the language of a rational
creature, however indiftinct-, as really as the latter.
It is a more hopeful fign, for a perfon to be fpeaking
of Chrift, although he fhould have little but com
plaints, than to be entirely filent. The faith of the
. blind man, whom he had cured, was weak. He
could tell little about Jefus, except that great miracle
wrought on himfelf. But he confeffed him accord
ing to his light ; although it was at the expence of
being caft out ofthe fynagogue.
9. The Lord often fuffers the hopes of his people
to be come to the loweft pitch, before he gracioufly
difcover himfelf to them. Thefe difciples feem to
have been returning from Jerufalem to the place of
their abode, as if they had expected nothing more.
To-day is the third day fince thefe things were done. In
this fituation was Jacob, when Efau came againft
him with four hundred armed men. Similar was
the fituation of his pofterity at the Red Sea ; and
long after, at Jerufalem under Hezekiah, when Sen
nacherib came againft the city. There are two in
ftances alfo in the hiftory of Jehofaphat, which con
firm this obfervation. Once his army was like to
perifh for want of water, when he had joined with
wicked Ahab f. Afterwards, when Moab, Amnion
and the children of Seir came againft ' him, he was
reduced to a great ftrait. We find him praying in
this manner ; We have no might againft this great com
pany that cometh againft us ; and we know not what
to do ; but our eyes are unto thee. It is faid that the
Lord fet ambufhments againft his enemies, fo that every man
* Rom. x. 10. f 2 Kings iii. 9.

Ser. 4.0. Faith and Unbelief. 381
man turned his hand againft another, and none
effoped*. " But why," do you enquire, "does he
" fuffer the expectations of his people to be fo low,
" before he interpofe?" He does fo to prove and
humble them ; to keep them dependent on. himfelf;
to learn them to live by faith ; to bring them to im
plicit refignation to his will, before he grant deliver
ance, if it be of a temporal nature ; and to difplay
his power and love more fignally in the interpofition,
as well as to enhance its value to them.
We fhall conclude this difcourfe with a few in
ferences. 1. We infer that Chrift may hold communion with
his people, while they know it not. The difciples
did not know him. Nay, as we find' from what fol
lows, he made their hearts burn within them, while
he talked with them by the way, and opened, up the
fcriptures. Yet they never fufpected, that it was their
rifen Lord. For wife reafons, he may hold the eyes
of their underftandings, fo that they fhall not per
ceive him. There is a great difference between his
real and fenfible prefence. His children have at all
times real communion with him iu fome degree ; as
far at leaft as is neceffary to maintain the life of faith.
Neverthelefs, faith Afaph, " notwithftanding aU my
" folly, ignorance, unbelief and beaftlinefs," / am
continually with thee : thou haft holden me by my right-
hand. And this is the reafon why their iniquities,
however much they prevail, do not entirely deftroy
them. 2. This fubject informs us of the great need we
have of underftanding the holy fcriptures. Had
thefe difciples been better acquainted with them,
they would have feen, that Chrift ought to have fuffer
ed all thefe things. An experimental acquaintance
with the Word of God will fupply us with many pro
mifes, arguments and examples fuited to a time of
temptation.
Vol; II. N n 3. We
„ * 2 Chron. xx. 12.

282 On the Conflict between Ser. 40.
3. We fee that faith may be genuine in its nature,
however weak in its degree, and miftaken in its
exercife. 4. We may learn, what is the greateft drawback
and incumbrance in the Chriftian life. It is unbe
lief. If thou wouldeft believe, thou pouldeft fee the
glory of God. All things are poffible to him that be
lieveth. And nothing, acceptable to God, is poffible
to him that believeth not. For without faith it is im
poffible to pleafe him.
5. In a word, we may fee the great danger of
wandering from the word of promife. This was the
prime error of thefe two difciples, and the fource of
all the reft they fell into. They did not ftedfaftly
believe what the Lord had faid. Therefore they
were not efiabliped. The unalterable promife of a
Covenant-God is the very pole-ftar of the Chriftian.
Every object, to which he can turn his eye, will alter
its pofition, fave this. As long as the eye of faith
keeps fixed on it, he will fleer clear of the many
rocks and fhelves, quickfands and whirlpools, which
are in his courfe. And though he meet with various
ftorms that feem to threaten his deftruCtion, and be
even alarmed by God's waterfpouts ; yet by conti
nuing to keep this ftedfaftly in view, he fhall at
length in fafety arrive at the defired haven.

SER-

SERMON XLl.
On VIGILANCE, as to a HEART of UNBELIEF;

Heb. iii. 12*

Take heed, Brethren, left there be in any of you
an evil heart of unbelief.

IN handling this part of the verfe, it is propofed,
First, To fhow what is implied in the caution
contained in thefe words :
Secondly, To illuftrate the neceffity of the exer
cife enjoined.
We are, firft, to fhow what is implied in taking
. heed, left there be in any, &c.
1. To prevent miftakes, we obferve, That this ex
hortation by no means implies that it is either in our
•will, or in our power to change our hearts. The pre
cepts, calls, entreaties, and expoftulations, addreffed
by God to finners, are abufed by many, as if by thefe
he meant to make men believe that the renovation of
the heart depended on themfelves. They pretend,
that nothing more is meant in fcripture by regenera
tion and converfion, than fome change fuppofed to
be wrought by the finner on himfelf. This is afcribed
to the influence of the arguments contained in the
Word, enforced by the Minifters of the Gofpel, ad
dreffed to his rational underftanding, and fuited to
his natural affections ; together with fome fufficiency
of grace, which is faid to be given to all gofpel-
-hearers, enabling them to believe when they will :
in confequence of which he inclines his mind to a
ferious confideration of thofe things propofed to him,
renounces

284 On Vigilance, ay to Ser. 41,
renounces the love of fin, and earneftly endeavours
the reformation of his life. But this doctrine is no
thing lefs than an attempt, how different foever the
intention may be, to refine away the meaning of all
fcripture-truths, to deny the depravation of human
nature, to fet afide the neceffity of all that Chrift hath
done, and to refufe both the neceffity and the reality
ofthe Spirit's operation on the hearts of men.
It is a perverfion ofthe very meaning of the words
of the Holy Scripture. For, although it is otherwife
with refpect to converfion, regeneration is every
where reprefented as a real change effected on the '
heart ofthe finner, wherein he is entirely paffive, as
a new creation, a calling of the things that be not, a
quickening of thofe who are dead, a circumcifion of
the heart, a transformation into the image of 'God;
in a word, as- a 'work of fuch a nature, that it requires
an exceeding greatnefs of Divine power. He who views
thefe as mere metaphors, denoting a change accotn-
plifhed by the finner on himfelf, blafphemoufly charges
God, fpeaking in his Word, with fuch weaknefs as
man would be afhamed of, in ufing fuch forcible ex-
preffions, the moft forcible indeed that the language
, of rrian, or the works of God himfelf can afford, to
denote a matter in itfelf fo eafy: yea, in applying
metaphors fo prepofteroufly, that thofe which denote
the mereft paffion, fhould convey to us the idea of the
moft powerful action ; that thofe which naturally be
long to God only, and in the very paffages are re-
ftricted to him, fhould be abfolutely and excliifively
underftood of man. — -This doctrine denies the depra
vity of 'human nature. For if man, riierely on the
exhibition of the method of falvation, attended by
moral fuafion, hath both will and power to believe ;
he cannot, before converfion, be dead in trefpaffes,
and in fins. — It refufes the neceffity of all the work of
Chrift. For to what purpofe fhould the Son of God
become man, and obey, and fuffer, and die in our
nature, for delivering us from iniquity, if we can ac-
complifh this by a fimple act of our own will ? It
rejects

Ser. 41. a Heart of Ur.belief. 285
rejects the operation of the Spirit, both in its necef
fity and reality. For if man can do all this, he nei
ther is, nor needs to be born of the Spirit ; he hath
no occafion for being quickened, for he is not dead ;
and the renewing of the Holy Ghoft would be entirely a
work of fupererogation, becaufe the finner can do it
as well himfelf. A believer, according to this fcheme,
would be the greateft monfter that ever appeared
either in the natural, or in the moral world : a being
created by his own power, begotten by his own act,
born of his own will ; himfelf both the fubject and
the agent, the child and the parent, the effect and
fhe caufe ; dead, and yet making himfelf alive ; a
clean thing bringing itfelf out of an unclean.
2. This exhortation implies that we are in great
danger of being negligent. It is introduced as a con
clufion from the foregoing arguments. So very
important did this inference feem to the infpired
writer, that he deduces it from the different branches
of his reafoning, in the preceding part of this epiftle.
After proving the Divinity of Chrift, he draws this
inference, ch. ii. 1. Therefore we ought to give the more
' earneft heed to the things which we have heard, left at
any time we fhould let themfiip. Arid the largeft part of
the fecond chapter is an illuftration of it. This is alfo
the improvement he makes of the doctrine ofthe truth
of our Lord's humanity, and ofthe fuperiority of his
- prophetical character to that of all others ; as in the
words of our text. But left it fhould not after all be
fufitciently attended to, he brings it forward again in
the conclufion of his difcourfe On unbelief: for the
exhortation in the beginning of chap. iv. is fubftan-
tially the fame with that in the words before us : —
Let us therefore fear, left a promife being left us of enter
ing into his reft, any of you fhould feem to come flhort of
it. ;Nay, after having fully explained his great fub
ject in this epiftle, the prieftly office of Chrift, and
"when he is about to conclude, he brings it all to this
point : See, or, as it is the fame word in the original, Take

286 On Vigilance, as to Ser. 41.
Take heed, that ye refufe not him that fpeaketh *. Now,
were we not in great danger of negligence, and of
being ruined by unbelief, the Apoftle would never
have repeated fo frequently, or dwelt fo long on this
fingle exhortation. Elfewhere, he makes the fame
inference, and that from premifes ofthe fame kind :
Wherefore, let him that thinketh he flandeth, take heed
left he fall \. And what is the fall cautioned againft?
It is a tempting of Chrift, a rejection of him. And
again, Becaufe of unbelief they were broken off, and thou
flandeft by faith. Be not high-minded, but fear \.
The power of fin in our hearts, the temptations of
Satan, and the influence ofthe world, are all eviden
ces ofthe danger we are in of rejecting Chrift. Such
dominion hathfin naturally over us, that all the powers
ofthe foul are enflaved by it. In fuch darknefs are
our underftandings, that we are ignorant of our loft
and miferable ftate, we believe not that curfe which
is lying on us as law-tranfgreffors, nor do we attend -
to that wrath which awaits us, if we continue under
fin. We have no due fenfe ofthe neceffity of falva
tion by Chrift ; nor do we know the excellency of
the Saviour himfelf. We know him not. We re
ceive him not. Our wills are entirely averfe from
falvation through his crofs. There is in them not
only an inability to believe and return to God, but an
abfolute unwillingnefs to do fo. Our affections are
entirely debafed. They grovel on the perifhing
enjoyments of time, and reject the things that, are
above. Our love, hope, fear, joy and forrow are all
engaged about mere trifles ; while eternal objects are
the leaft of our concern. Confcience is extremely
treacherous. It ceafes to be a reprover, and confents
to be lulled afleep, even when death is at the door.
The temptations of Satan, and allurements of the
world, confpire with fin in our hearts, to keep us at
a diftance from the Saviour. Satan adds to our na
tural blindnefs by his great art and activity in blind
ing the mind more and more. And he does fo as the
god
* Ch. xii. 25. f 1 Cor. x. 12. X Rom. xi. 20.

Ser. 41. a Heart of Unbelief . 287
god of this world, by fo filling and engroffing it with
the trifles of time, that there is no place for any folid
attention to the one thing needful. That expreffion
ufed by the Holy Spirit, in one of the paffages where
this exhortation is enforced, has peculiar beauty : We
ought to give the more earneft heed to the things which
we have heard, left we pould let themfiip *. Some un
derftand the word here rendered, let themfiip, actively,
and others paffively. If we underftand it actively,
our carnal mind is here compared to a leaky veffel
that cannot contain any liquid poured into it. If
paffively, it muft be read, left we glide paft them ; and
in a ftriking manner denotes the danger to which we
are expofed, of being fo hurried down by the current
of our own corruptions, or of Satan's temptations, as
to leave our principal concerns behind : — of paf-
fing by the things that belong to our peace, like wa
ters that flow paft their pleafant banks, never again
to return ; — of gliding gently and carelefsly down
the ftream of life, amidft worldly eafe and profperity,
till at once we plunge irrecoverably into the immea-
furable and unfathomable ocean of eternity.
3. It implies the neceffity of watchfulnefis and jea-
loufy of ourfelves. The words of the Spirit are, Take
heed, look around you, left ye be miffed as to the
great interefts of falvation. We are called to fuch
vigilance and care, as become a watchman appointed
for the very purpofe of obferving the motions of an
enemy. The fame thing is meant, when it is elfe
where faid, Let us therefore fear, left — any of us pould
feem to come port qf it f . . The fear of unbelief is not
here enjoined, but the very oppofite. It is only a
diftruft of ourfelves, as finful creatures, as in our
felves : whereas unbelief is a diftruft of God. It
turns all its fear the wrong way. It is bold, when
felf is concerned ; cowardly, when it hath to do with
the promife of Divine ftrength. There is no danger
in exercifing a godly jealoufy of ourfelves ; but the ut
moft in relaxing it. For in this fenfe may it juftly be
faid,
* Chap. ii. 1. f Chap. iv. 1.

288 On Vigilance,, as to Ser, 41,
faid, A man's foes axe they of bis ownhoufhold*. They
are indeed our worft enemies, as being, nearer! us, al*
ways at hand, and ever apt to take the advantage*
They are like enemies within a camp or garrifon, who
are ready to betray it to, thofe without. They are
our principal foes, as being moft powerful. More or
lefs they poffefs all the avenues that lead to the heart ;
the fenfes, imagination, judgment, confcience, and
affections. They have not only the poffeffion of the
outworks, but of the' citadel itfelf. They keep a firm
hold of the main ftrength, and this is the great reafon
of our weaknefs. It is by the power of our inteftine
enemies, that thofe without obtain any advantage over
us. They are the moft difficult to fubdue. Satan
may be refitted, the allurements of the world baffled,
or its terrors defpifed ; but corruption ftill remains
within us. Satan may be made to flee, and we may
flee from the world ; but we can find no way of
efcape from our own hearts. Our lufts are enemies
ftill lurking within us, and their motions and defigns
are lefs perceptible than thofe of our outward foes..
No. fooner have we obtained a victory over the latter,.
than our lufts begin to rally, and to fpeak as the If
raelites did, when they murmured at the report of
the fpies : Let us make a captain, and let us return
into Egypt f. Unbelief contends for the honour
of being captain to all our other corruptions. It is
through the inftrumentality of this leading luft of the
mind, that all the reft acquire fo much ftrength.
Whence is it that fenfuality, worldlinefs, impatience
and pride prevail fo much, but juft becaufe the evil
heart of unbelief refufes to credit the promife, and to
derive ftrength from it, for the mortification of all. our
enemies ? No luft can raife its head, without the con
fent of unbelief. It is only becaufe we believe not,
that we fee not the glory of God, . that we are not efta-
blped. It is unbelief that weakens our arms, and
makes us drop the Lord's banner ; in confequence of
which Amalek prevails J. Of what unfpeakable im
portance,
* Mat. x. 36. f Num. xiv. &. X Exod. xvii. ii"

Ser. 41. a Heart of Unbelief. 289
portance, then, is the exhortation given by our Lord
to his difciples, when it was the hour and power of
darknefs ? — Watch and pray, that ye enter not into temp
tation. 4. These words denote the neceffity of knowing
our natural ftate, as under the dominion of fin. It is
not faid, Take heed " left there enter into your hearts
" any motion of unbelief," as if it were a thing that
had no root within us, as if it were fomething of an
extraneous nature and origin, an habit to be contracted
by imitation, or by a courfe of iniquity : But, Take
heed left there be in any of you a — heart of unbelief;
as plainly declaring that this is natural to every man,
and that it is fo in its dominion, as denominating his
whole heart. Whatever men pretend to, if they at
tend not to their natural fituation, as finful and pe-
rifhing ; how watchful foever they be over outward
fins, if they remain ignorant ofthe reign of fin with
in them ; they will be found rejecters of Chrift, and
deceivers of themfelves. Conviction of fin and mifery,
is the firft work of the Spirit in thofe who are made
the fubjects of a gracious change. This is not, in
deed, infallibly connected with regeneration. Many
are convinced, who are never converted. But un
doubtedly, none come to years are turned to God, with
out obtaining a difcovery of their fin and mifery, as
children of the firft Adam, and of their great guilt
and filth additionally contracted by the fins of their
paft life. The firft blowing of the Spirit, the breath
of Jehovah, on the heart, is always as a north- wind,
.either in a greater or lefs degree. No adult perfon
can be brought into union with Chrift, without firft
feeing his need of him, as being, while eftranged from
him, expofed to eternal wrath. The criminal will
never flee to the city of refuge, till he find himfelf
purfued by the avenger of blood. He will never
lay hold on the hope fet before him, till he be driven to
defpair of fafety in any lying refuge. He will never
embrace Chrift as his help, till he fee that he hath de
frayed himfelf, and that there is not falvation in any 0-
Vol. II. O o ther.

290 On Vigilance, as to Ser. 41;,
ther. It is certain, that the work of conviction in the
hearts of elect veffels, admits of great difference as to
degrees. Some are brought to Chrift, in a way fo
gentle and overcoming, that a work of the law in
their confoiences is fcarcely perceptible. Neither the
wind nor the earthquake, nor the fire is fo alarming to
them, as to others, before they hear the ftill fmall voice*
of the Gofpel. But fome degree of conviction muft
neceffarily precede converfion ; for faith is defcribed
as a looking on him whom we have pierced.
5. It implies the popbility of knowing our prefent
ftate. It is denied by fome, that any perfon can
know w7ith certainty, whether he be in a. ftate of grace,
or riot ; and afferted, that all this knowledge is only.
of a conjectural and uncertain nature. But the infpir-
ed penman evidently fuppofes, in the expreffion
here ufed, the poflibility of attaining a certain know
ledge of our ftate : for by exhorting to take heed, he
clearly intimates, that by proper attention we may
know, whether we be under the dominion of unbelief,
or delivered from it. That the children of God may
arrive at a certain knowledge of their relation to him,
is undeniable ; for the Spirit himfelf beareth witnefs,
with our fpirits, that we are the fons qf God. Nor
would one Apoftle have faid, / know whom I have be
lieved : Nor another, fpeaking not only of his own at
tainment, hut of what was common to Chriftians in
his time ; We have known and believed the love that God
hath to us. An unrenewed perfon may, upon diligent
enquiry, as certainly know what is his prefent ftate.
For we are, for this very end, exprefsly affured, that
whofo committeth fin is ofthe devil ; that if any man love
the world, or the things of the world, the love of the Father
is not in him ; that if any man have not the Spirit of Chrifi,
he is none of his.
6. It expreffes the neceffity and importance of the
knowledge of our ftate. Were not this knowledge
of the greateft confequence to us, the Holy Spirit
would not prefs us fo earneftly, and by fo many co
gent
* 1 Kings xix. 11,. 12.

Ser. 41. a Heart of Unbelief . zox
gent arguments, to take heed, that we deceive not
ourfelves. The importance of this knowledge ap
pears from that of its fubject ; as the glory of God,
and our eternal comfort, are infeparably connected
with it. On this queftion, Whether we be in Chrift \
depends another of the greateft moment, Whether
God's higheft end, not only in the works of creation
and providence, but in redemption, and the high
eft end of our being be accomplifhed ? This is the
one thing needful, compared with which every thing
elfe, that requires our attention, is lefs than nothing
and vanity. What are the concerns of this life, our
food and raiment, our neceffaries or comforts, when
put in competition with thofe of that life which fhall
never have an end ? A mournful indifference about
•this momentous inquiry, is that which hardens ma
ny in their wicked couries, and lulls them fait alleep
on the verge of eternal perdition. If we remain in
darknefs about our fpiritual ftate, and know not whe
ther we belong to the fold of Chrift or Satan : our
whole life is darknefs, we grope on in obfcurity,
hunting after baubles, while eternal life is at flake.
Even while we continue in abfolute uncertain
ty about our ftate, we can have no confidence in
our approaches to God ; we muft be filled with fear
and doubting in all holy duties; we can have no affu
rance of their acceptance, with him ; and of confe
quence, we ferve him with a wavering and unliable
mind, and cannot expect to receive anything of the Lord.
7. It implies, that it is highly incumbent on us to
examine ourfelves, for difcovcring our ftate. This
expreflion, and thofe of the fame import, are often
ufed in fcripture to point out the neceffity of this
work. Therefore faith our Lord ; Take heed, there
fore, that the light which is in thee be not darknefs *.
So God, by the prophet Malachy ; Take heed to your
fpirit, that ye deal not treacheroufiy f . The Pfalinift
expreffes his holy refolution in thefe words ; I faid,
I will take heed to my ways X- And the penman of
this epiftle, guarding againft the very fin mentioned if«
* Luke xi. 35. f Mai. ii. 16. X Pf- xxxix. 1.

292 On Vigilance, as to Ser. 41.
in our text, fays, Take heed, left he alfo fpare not thee *.
In thefe arid many other places, this expreffion is to
be underftood in the fame fenfe with the language of
the Prophet : Let us fearch, and try our ways : and
with that of Paul, Examine yourfelves, prove your own-
felves. The phrafe, here ufed, fignifies a looking
not only about us, but into ourfelves, a trying of our
own hearts : for thus alone can we difcover the do
minion or prevalence of unbelief. This is an ordi
nance of Divine appointment, wherein we are to cite
our heart and life to the bar of confcience as the de
puty of God, and to cite confcience itfelf to his bar ;
that we may difcover and form a judgment of our
ftate according to truth. Any one, who will obferve
this ordinance in a diligent, deliberate and impar
tial manner, can find little difficulty in knowing
whether he be yet a child of God, or of Satan. We
can only obferve it aright by ufing the Word of God
as our rule, and depending on his promifed Spirit as
our guide, to lead us into all truth.
8. This injunction declares the neceffity of a dili
gent ufe and improvement of all the means of grace. We
are not to confine our attention merely to what paf-
fes within us, for attaining a knowledge of our ftate,
but diligently to attend to ordinances as the means
inftituted by God for rectifying our ftate, if it be
bad, and for giving us a greater degree of certainty.
We have already feen that this expreffion by no means
implies that our care and caution can ever effect a
gracious change. But it evidently fignifies, that at
tention to means is within our power, and that, de
pending on the grace of Chrift, we are carefully to
improve thefe. It is particularly requifite that there
be a diligent attention to the word preached. On
this fubject Ave have an injunction from the great
Prophet himfelf:. Take heed what ye hear ; or, as it is
elfewhere recorded, Take heed how ye hear. And this
is enforced by the following argument : For whofoever
hath, to him fhall be given ; and whofoever hath not,
from
* Rom. xi. 21.

Ser. 41. a Heart of Unbelief. 393
from him Jhall be taken, even that which he feemeth to
have *. From thefe words we are not to conclude
that the exercife of a man's natural powers in a ra
tional attention, or any ferioufnefs which is merely
the effect of natural exertions, or of the common
work of the Spirit, entitle him to faving grace, or
lay God under any obligation to beftow it. God is
fovereign in all his gifts, and nothing in the crea
ture, neither his docility nor ftubbornnefs, can lay
him under any neceffity as to the nature or manner of
his operation. There is, indeed, a certain order
which he generally obferves ; although to this he
muft not be limited. But the words of our Lord
fignify, that he, w-ho by the power ofthe Spirit is
enabled to make a right improvement of means, fhall
receive further acquaintance with Divine truth, and
with the power of Religion ; and that, on the con
trary, he who remains obftinate, fhall not only be
deprived, it may be, ofthe very means, and of that
character which he once had among profeffors : but
alfo of that common grace, confifting in illumination,
conviction, and warmth of affections, which he
really had ; and be cut off from all thofe hopes of
eternal life which were not only entertained by him
felf, but feemed to all around to be well-founded.
By our Saviour's language we are alfo taught, that
though a ferious rational improvement of means gives
no fecurity for falvation, God may juftly punifh us
for our abufe of them. But while many who, with
fome degree of diligence, obferve inftituted means,
continue ftrangers to faving grace, it is only in the
exercife of diligence that we may expect the Divine
bleffing. The fovereignty of God in his operation,
in either giving or withholding the bleffing, as he
pleafes, can be no excufe for our negligence, or for
our rejection of that grace which is freely offered in
the Gofpel to all the hearers of it, without diftinction.
For though, in this matter, God hath laid no bands
on himfelf, he hath laid the ftrongeft on us. So fure is
* Mark iv. 24. Luk. viii. 18.

294 ®n Vigilance, as to Ser, 41,
is the word of prophecy, that we do well to take heed to
it. Bleffed is the man, faith the Perfonal Wifdom of
God, that heareth me, watching daily at my gates, wait
ing at the pofis of my doors. We are not only carefully
to improve thefe means for attaining an intereft in
the Redeemer, and all the bleffings of his purchafe,
but for acquiring a comfortable affurance, and fur
ther progrefs in holinefs. We muft give all diligence
to make our calling and election fure, and add to our
faith virtue, &c.
9. It implies that Chriftians ought not only to
know their real ftate, .but to attend to their prefent
exercife. The exhortation is addreffed to all. In its
full extent, as hath been formerly obferved, it refpects
the unregenerate only ; for they alone can have an
¦evil heart of unbelief. But, in a limited fenfe, it is al
fo applicable to believers ; as they are in great dan
ger, from the remaining power and prevalence of
this fin. Therefore it runs in this extenfive way, —
left at any time there be in any of you, &c. Even faints
are often chargeable, and efpecially in fuch a time
of declenfion as this, with the moft inexcufable ne
gligence. The wife -virgins alfo flumbered andjlept. If
they have attained any comfortable certainty as to
the fafety of their ftate, they are in danger of retting
here ; as if it were not their indifoenfable duty to at
tend to their exercife, and to confider how far unbe
lief prevails, and in what refpects faith efpecially
needs to be increafed. Hence it is, that in our times
of degeneracy, fo many, whom, in the judgment of
charity, we muft reckon real Chriftians, feem in a
great meafure to fettle on their lees. They are not
duly concerned to be purified from the dregs of their
unbelief and other corruptions : and have reafon to
fear that God, in righteous judgment, will empty them
from bottle to bottle, becaufe fo much of the old taflle
remaineth in them. What fhameful ingratitude is
there in this conduct ! Shall thofe who profefs to be
the children of God, and to have his glory as their
higheft end, difcover fuch difregard to it, that if their own

Ser. 41. a Heart qf Unbelief. 20%
own ftate be fecure, they will be lefs concerned, al
though fin prevail in them ? This conduct tends al
fo to deprive them of much comfort and liability in
the fervice of their God. It hurries them into many
fins, that provoke and difhonour him, impede their
Chriftian courfe, and tend to obfcure their evidences
for eternity. Therefore do fo many Chriftians go
with their hands hanging down, and their hearts dif-
couraged. The duty of attending to their prefent
exercife is enjoined by the Apoftle on the faints at
Ephefus, and the faithful in Chrifi Jefus ; See, or take
heed then, that ye walk circumfpectly, not as fools, but as
wife, redeeming the time.
10. This injunction further implies, that thefin
of believers, in itfelf confidered,, hath no lefs guilt, and
is attended with no lefs danger, than that of the un
regenerate. It is a truth of the greateft certainty,
and fraught with the moft abundant confolation, that
he who is once in a ftate of grace can never fall from
it. For there is no condemnation to them who are in
Chrift Jefus. It is God that juftifieth ; who is he that
condemneth ? The gifts and callings of God are with
out repentance. Chrift gives to his fheep eternal life,
and they fhall never perifh, neither pall any one be able
to pluck them out of his hand. But though they can
not fall into condemnation, it is not becaufe they
never fall into fin, nor becaufe there is no guilt or-
danger in their -fin abftractly confidered. The fins
of believers have at leaft as much guilt as thofe of
others : becaufe the Holinefs and Juftice of God, a-
gainft whom fin i&committed, are, unchangeably the
fame, and the nature of fin cannot be altered by
the ftate of the perfon offending. It were eafy to
prove, that the fin of the faints is in itfelf greater ;
becaufe ofthe many covenant-mercies, of which they
are partakers, that are trampled on by every fin-.
But the reafon, why they cannot fall into condemna
tion is, that all their guilt hath been imputed to Jefus
Chrift as their Surety, and the punifhment fully ex
acted of him, and. they by faith have embraced his
; obedience:

296 On Vigilance, as to Ser. 41.
obedience to the death for their juftification, whereby
the guilt of all their fin, paft, prefent and future, is
removed ; fo that whatever guilt they contract with
refpect to God as a Father, they can be chargeable
with none againft him as a Judge. He may and will
vifit their iniquities with rods, but his love he will not
take from them, nor fuffer his covenant to fail. But
although this is undeniable, they are not at any time,
or in any degree to apprehend that they have a liber
ty to fin. Their irrevocable pardon is no patent for
the indulgence of iniquity ; elfe Chrift would be the
minifter of fin. Their fin in itfelf confidered, as a
tranfgreffion of the law, naturally involves deftruCtion ;
though not as to them, becaufe they are juftified.
But if they at any time indulge fin, efpecially by
committing any great tranfgreffion, or by continuing
in a courfe of defection, they not only forfeit their
fenfe and perfuafion of deliverance from eternal
wrath, but as far as they judge from their own conduct, '
have no reafon to conclude that they are interefted
in this deliverance. Though they ftill have not only
an outward right to the free and gracious promifes
of God, and infinitely precious blood of his Son, but
an actual intereft in them ; yet fin as indulged by
them, having no other tendency in its own nature,
can fpeak no other language to them than that of
wrath. 11. It alfo implies that our prefiervation in a ftate
of grace is infeparably connected with the ufe of means
on our part. Therefore, faith the infpired writer,
Take heed, brethren, left there be in any qf you, &c.
evidently meaning that the greateft vigilance is ne
ceffary as a mean for preventing our fubjection to un
belief. Although it is a moft comfortable doctrine, that
one in a ftate of grace can never fall either totally or
finally from it ; yet we muft be careful to believe
this, fo as to bring no difgrace on the doctrine itfelf,
or difhonour on its great Revealer ; and fo to believe
it, as not to deceive ourfelves. And furely, our faith
is not right, unlefs both in heart and practice we con nect

Ser. 41. a Heart of Unbelief. 297
nect prefervation on God's part, infeparably with the
exercife of grace on ours. That thefe are indiffolu-
bly connected by God, is clear from thofe places of
Scripture in which perfeverance is enjoined on us by
Divine authority. Our Lord faith, Abide in me, and
I in you *. This word feems to denote both union
and communion ; and the injunction imports, that
Chrift continues thefe ineftimable bleffings with any
child of Adam, only by making him adhere to him
felf in the exercife of grace ; and that we have no
ground to expect the continuance of either in any
other way. — This^lfo appears from the connection ob-
ferved by the Spirit of God in thofe declarations
which he makes of the certainty of Divine preferva
tion. There is no condemnation to them that ate in
Ch$ft Jefus. But it is only 'to thofe who walk not
after the flefh, but after the Spirit. We are kept by
the power of God, — unto falvation ; but it is through
faith as a mean. Indeed, he generally puts honour
on means in all his work, whether natural or fpiri
tual. We are kept as in a ftrong garrifon, as the ex
preffion fignifies. But are we therefore to be care
lefs and unarmed. Far from it. We muft take to
ourfelves the whole armour of God, and above all, the
Jhield of faith.  The many calls given us to fear
declare this infeparable connection. Let us fear, left
a promife being left us, &c. Be not high-minded, but
fear, &c. We have already feen,- that it is only a
fear of jealoufy and diftraft of ourfelves, and fuch as
will excite us to watchfulnefs, that is required.
But it would be a grofs abufe of the doctrine of the
irrevocable nature of grace, to imagine that any one,
let his ftate be what it will, going on in a courfe of
apoftafy from God, and indulging known fin, ought
to be nowife alarmed by the denunciations of his
wrath. For every degree of unbelief, or of any ini
quity, in its own nature, directly tends to a total de
parture from the living God ; and it is not in the in
dulgence of this, but only in the exercife of mortifi-
- Vol. II. P p cation,
* John xv. 4.

298 On Vigilance, as to Ser. 41.
cation, that any one hath a warrant to look for eter
nal life. From a confideration of the immutable
Juftice and Holinefs of the Divine nature, we ought
to ftir ourfelves up to vigilance and activity : for our
God is a confirming fire. — The very nature of genuine
faith, as including the affurance of eternal life, pro
claims the truth of what hath been faid. For faith
purifies the heart, and every one that hath this hope
purifietb himfelf, even as he is pure. If your faith or
hope have not habitually this effect, believe your fal
vation as ftedfaftly as you will, you only deceive
yourfelves. — The fame thing alfo appears from the
very foundation of affurance as to falvation. This is
undoubtedly a confcientious courfe of obedience.
Hereby do -we know that -we know him, if we keep his
commandments. We do not fpeak of that affurance
which lies in the act of faith itfelf ; for the genuine-
nefs of this muft be tried by thofe very characters
which are the foundation of the other.
The agency afcribed to the Chriftian is another
proof of the intimacy of this connection. He that is
born of God — keepeth himfelf. So, we are com
manded to keep ourfelves in the love of God. The
new creature is faid to keep himfelf, to exprefs his dili
gence in the ufe of means. He worketh out his falva
tion with fear and trembling. This is alfo proved by
the nature ofthe New Covenant, and by the tenor of
its promifes. In it God makes over to us all fpiritual
bleffings freely. But he ajfo requires duty from us,
not as the condition of our intereft in his covenant,
but as its infeparable fruit. Indeed, he, at the fame
time, fecures to us ftrength for the performance of
duty. / will make an everlafting covenant 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 from me *. Nay, our glorious Surety be
comes bound in our name for that obedience requi
red. But thefe engagements for ftrength, inftead
of relaxing our obligation, greatly ftrengthen and in
creafe
* Jer. xxxii. 40,

Ser. 41. a Heart of Unbelief. 299
creafe it. — From the very nature of grace, there muft
be fuch a connection. What is grace ? It is not a dead
principle, a talent hid in the earth, or laid up in a nap
kin. When we fay that a man cannot wholly fall
from grace, what is meant by this affertion ? Is it not,
that although he may often fall as to the prefent act
ings, yet he cannot habitually fall from the exercife
of it altogether ; that is, he cannot habitually fall
from the ufe of means. For were this the cafe, there
would be a neceffity for concluding that the habit
were extinct. Grace is of fuch a nature, that where-
ever It is, it muft habitually incite to action. This
may be fo very weak, that fo far from being outward
ly perceptible, there may be no inward feeling of it.
The principle of grace is, in other words, the Spirit
of God dwelling in believers'. Now, where he con
ftantly refides, he is not inactive. For he faith, / will
dwell in them, and walk in them. Where the water
of life is given it is a well of living water fpringing up
to life everlafting. There is an eternal activity here,
however fmall at times the degree. — The very exer
cife of a Chriftian, when left to fin, confirms the truth
of our doctrine. Perhaps, it may be faid, that he com
mits no known fin without an oppofition, not of con
fcience only, but ofthe heart, as renewed, of the Spirit
of God within him. What he does, he allows not.
He is led captive. There is a real violence done to
him!: for ftill the Spirit lufi eth againfi the fiefh. In his
natural ftate,it was quite #therwife. Then the man him
felf finned, becaufe fin had the throne ; it was the
ruling principle. But now fin is not fo properly the
work ofthe perfon, as of the corrupt part violently re
taining its habitation within him. For faith Paul, It is
no more I that do it, but fin that dweiieth in me. The
perfon is againft it, becaufe the mind, the ruling prin
ciple is fo. — But while we fhew the abfolute neceffity
of means, we are far from apprehending that they are
in any refpect meritorious of that prefervation which
God gives, or that he requires thefe, as if we could
obferve them aright of ourfelves, or as if he were to
do

300 On Vigilance, as to Ser. 41,
do nothing till we had done our duty. For while he
pofitively requires the diligent ufe of means on our
part, and grants his preferving grace in no other
way ; he himfelf fecures our obfervation of them, by
communicating his ftrength ; preferves us in this very
way ; and by exciting faith, love, hope, fear and the
other graces of his Spirit to exercife, carries on that
good work which he hath himfelf begun. His pre
ferving grace is efpecially employed in making us to
perfevere. While the Chriftian keepeth himfelf, it is
only becaufe the Lord is his keeper. He works out his
falvation, becaufe God worketh in him both to will
and to do.
In the laft place, this exhortation implies that we
ought to watch over the firft motions of fin in the heart.
— Thefe words, Take heed, left there be — an evil heart,
— contain a warning againft unbelief, while it may
be only fecretly and fubtilly working within, before
it break out in the converfation, and produce' an open
apoftafy from God. Much of real Chriftian exercife
confifts in watching the motions of fin in the heart,
nipping it in the bud, detecting it in its firft frame
and figments, in the very conception of its wicked
imaginations. This, like every other enemy, is far
more eafily vanquifhed before its forces are collected,
than after it hath gained ftrength. Like the confulta-
tions and preparations of hoftile powers, there are al
ways fecret motions and luftings of fin in the heart,
before it proceeds to open v$ar. For the flefh lufteth
againft the Spirit. It watches its opportunities, reviews
its forces, and calls in the affiftance of its allies. There
is a gradual progrefs in fin. It firft lufts ; then it af-
fembles its powers ; then it wars. For faith Paul,
/ fee a law in my members warring. Then, if not
fuppreffed, it vanquifhes and leads captive : for he
adds — and leading me into captivity to the law of fin f .
And when it proceeds thus far, it rages, and is perhaps
attended with the greateft fury. It then becomes
madnefs in the hearts of the children qf men. Now, if
we
* Gal. v. 17. f Rom. vii. 23.

Ser. 41. a Heart of Unbelief. 3 q I
we indulge the luftings of fin, this is to make provi-
fidn for the flefh.
From the foregoing obfervations, thofe who are
ftill negligent about the ftate of their hearts may be
exhorted, 1. To the exercife of felf examination. It is in one
place faid, Judge not, that ye be not judged* ; and in
another, If we would judge ourfelves, we pould not be
judged f . But thefe pafiages are perfectly confiftent
with one another. For the former refers to judging
of others, and the latter to judging of ourfelves. The
word of God forbids to judge in a fevere manner of
others, or entertain harfh notions as to their ftate,
when there is nothing in their practice habitually
inconfiftent with a ftate of grace. It enjoins us to
judge of them with candour, moderation and charity,
and to put the beft conftruction on their conduct that
it will bear : whereas we are commanded to judge our
felves without any limitation, to judge with feverity,
and with as much impartiality as poffible ; not only
with refpect to our actions, but our ftate. Now fo
difobedient and deceitful are our hearts, that we di
rectly reverfe God's order. We too often form a
very rigid judgment, not only of the actions, but of
the ftate of others, and a very little will make us
queftion the fincerity of their profeffion : but we
judge with the greateft tendernefs, and with the moft
unbounded charity with refpect to ourfelves. That
charity, which believeth all things, beareth all things, .
hopeth all things, and thinketh no evil, we generally
throw into the foade when forming an eftimate of
others; and as if this were its only proper exercife,
ufher it into light when judging of ourfelves.
2. Beware of fpiritual^o/^. This is the ruin of
many hearers of the Gofpel. They will not give them
felves fo much trouble as to make a diligent inquiry
into their ftate for eternity. But, O finner, confider
the extreme folly and danger of preferring a little
prefent fecurity of a carnal nature, to that glorious reft
* Mat. vii. 1. f 1 Cor. xi. 31.

302 On Vigilance, as to Ser. 41.
reft which is offered to you in the Gofpel. For there
remaineth a reft for the people of God. Be affured,
that the reft you take in the indulgence of fin, in the
rejection of the Saviour, is altogether delufive, and
that you will have a dreadful awakening; if you con
tinue to refufe him that fpeaketh unto you from heaven.
If mercy prevent not, your reft will be for ever at an
end ; when all working or diligence would be to no
purpofe. What would you think of that man who,
in natural concerns, would trifle away the whole day, '
and only begin to work when night came ? You
could not fuppofe, that he would profper in his
worldly affairs. And is it not your wifdom to work
while it is day, as the night cometh, wherein ns
man can work ? Few, it is to be hoped, are fo har
dened in fin, as abfolutely to refolve never to give
themfeives any concern about their eternal ftate.
But they delay this great work till the approaches of
death, or promife themfelves fome more convenient
feafon, ere this impartial meffenger arreft them. * But
how treacherous is this imagination! Did you know
the days, and months, and years that you have to live,
there might be fome femblance of an excufe for it.
But you know not what a day may bring forth. He
was juft fuch a fool as you, who faid to, his foul, Take
thine eafe. But that very night his foul was required.
Would it not be a dreadful difappointment, to be de
prived of that time of reflection that you fondly pro
mife yourfelves. But how often does this happen to
others? And if you ftill delay, there^ is, the greateft
reafon to fear that the cafe will be yours. For one
delay always pleads for another ; and when any bu
finefs is put off from time to time, it is a thoufand to
one, if it be not neglected till it be too late. Is it
no:, then, your true wifdom to embrace the prefent
time, and the prefent call ? You will never find fo fit
an opportunity. This then, is the call of God, Take
heed, left there be in any of you an evil heart of unbe
lief. He is faying to thee, carelefs finner, Awake thou
that fieepefi, and arifefrom the dead, and Chrift pall give

Ser. 41. a Heart of Unbelief . 303
give thee light. And confider with thyfelf, Whe
ther it is fafer to liften to this call of the Gofpel, in
which fpiritual light and life are gracioufly offered to
thee in Chrift ; or to delay till that tremendous fum-
mons reach thy ear, by means of the laft trump, A-
wake, thou thatfieepefi, and come to judgment ?
3. Earnestly apply to God himfelf, that he may
tpen and incline your hearts. He alone can perform
this work. It is his prerogative. The Lord opened
the heart qf Lydia. Your hearts are naturally fhut
againft him, and averfe from faith. They are hard
as1 the adamant. Faith is not of yourfelves. It is
the gift of God. It is entirely a fupernatural work.
It is not beftowed on men like any natural gift, fuch
as wifdom or prudence. It muft be communicated by
the effectual operation of the Spirit, implanting a
new nature. For God faith, Behold I make all things
new. Credit his promife, with particular application
to yourfelves ; A new heart will I give you, and a new
fpirit will I put within you.
While many are ftill indifferent about this evil
heart ; there are fome, we hope, among you, who
have been made to take heed, who have feen it and
been delivered from its power. But reft not here.
You muft not think that you have attained. If you
do fo, it is a certain evidence that the work is yet to
begin with you. Exercife ftill more diligence than
you have hitherto done. You cannot be too much on
the alarm, with refpect to your own hearts. Watch
over the firft motions of unbelief. They may try at
firft to impofe on you, with the femblance of inno
cence. But their entrance is like the letting in of wa
ters. If they do not overwhelm you, they may fwell
up to the brim. Join prayer with your vigilance.
Watch and pray that ye enter not into temptation. Com
mit your hearts into the Lord's hand. It is your duty
to keep them, and to ufe every means for this purpofe.
But you can only do fo, either evangelically or fuccefs-
fully, by the conftant exercife of faith in Jehovah, as
your Keeper. The Lord keepeth the fouls of his faints. And

304 On Vigilance, &c. Ser. 41.
And he is ever faithful to his truft. He that keepeth
Ifrael doth notfiumber. Now, unto him that is able to
keep you.from falling, and to prefent you faultlefs before
the prefence qfhvs glory with exceeding joy : To the only
wife God our Saviour, be glory and majefty, dominion
and power, both now and ever. Amen.

SERMON XLII.
0n the NECESSITY of VIGILANCE as to UNBELIEF.

Heb. iii. 12.
Take heed, brethren, left there be in any of you an evil
heart of unbelief. ,
WE are now to illuftrate the neceffity of taking
heed. The certainty and awful nature of
the threatenings ofthe law, the abundance and ex
cellency of the bleffings of the Gofpel, the many ex
prefs commands, earneft invitations, and tender ex-
poftulations contained in the word, the frequent con
victions of confcience, warnings of Providence and
ftrivings ofthe Spirit, might be urged as fo many
powerful arguments, enforcing the important exhor
tation contained in the verfe. But we fhall confine
our attention to fome of thofe propofed and enforced
by the infpired Penman, in the preceding and follow
ing context.
The

Ser. tfi. On the Neceffity, &c. 303
The neceffity of taking heed to the Gofpel, of em
bracing Chrift, and adhering to him in the exercife
of genuine faith, appears,
1. From the impoffibility of efcape to final unbe
lievers. This argument, the Apoftle urges from the
beginning of chap. ii. As we have formerly feen, he, in
words of the fame meaning, anticipates the conclu
fion contained in our text, as an inference from the
doctrine of our Saviour's Divinity ; Therefore, we
ought to give the more earnefi heed, &c. ; not only to
give heed, but to give the more earnefi heed: And the
reafon is plain, becaufe the Gofpel is unfpeakably fu
perior to the law. The latter was given by the dif
pofition of angels : but the former hath been revealed
by the Son of God in his own perfon. This is an
argument from the lefs to the greater. If the ne
glect of the legal difpenfation, although fo much in
ferior, was fo feverely punifhed, muft not the neglect
ofthe Gofpel be punifhed with far greater feverity ?
For if the word fpoken by angels was Jledfaft, and every
tranfgreffion and difobedience received a juft recompence
of reward ; how pall we efcape, if we negleSt fio great
falvation, which at the firft began to be Jpoken by the
Lord? It is fo obvious and unanfwerable, that the
Apoftle elfewhere appeals the force and juftice of it
to the hearers of the Gofpel themfelves. Of how
much forer punpment, fuppofe ye, fhall he be thought
worthy, who hath trodden underfoot the Son qf God * ?
He calls it a great falvation which the Gofpel reveals.
And it well deferves this character. For the contri
vance of it was the refult of infinite wifdom and love
in the Father ; infinite love and power were difplay
ed by the Son, in the execution ; it hath been pro
claimed by God incarnate ; and it is applied by the
Lord the Spirit. It is great indeed ; for the brighteft
luftre of Divine glory, and the only happinefs of man,
are infeparably connected with the belief or rejection
of it. The Apoftle fuppofes a cafe too common, alas I
among gofpel-hearers, — that it fhould be neglected.
Vol. II. Q^q This
* Heb. x. 29.

306 On the Neceffity of Ser. 42..
This denotes the rejection of falvation through the
crofs of Chrift, from whatever fource it proceed, whe--
ther from a contempt of all religion, reliance on 'a
mere form, confidence in a falfe foundation, felf-de
ceit, or abfolute indifference ; whether from opera
wickednefs or fecret unbelief in the heart, which is
the fpring of every thing in the life that occafions
this fatal negligence. He connects his fuppofition
with this confounding queftion, How Pall we efcape ?
He does not propofe it, as if he were in any dubiety
as to the event, or could entertain an idea of any re
mote poffibility of efcape. But thus he declares the
unalterable purpofe of God, in a far more forcible
manner, than could have been done by a fimple af-
fertibn. He preffes this alarming queftion on the
confoiences of all who enjoy the means of grace, not
only to warn every man of bis danger, but that eve
ry man may ftand felf-convicted, by being obliged to
confefs, that there is no way of efcape. For no ar
gument can be more powerful, than fuch an appeal
to a man's own confcience, as demands an immediate
and explicit anfwer.
Here he leaves not the leaft room for that abfurd
and unfcriptural hope, which fo many entertain of a
poffibility of deliverance from Divine wrath, by the
interpofition of Divine mercy : for the offence here
fuppofed is pointed againft the only difplay of mercy
in the falvation of finners. What fcriptural or ratio
nal grounds of hope can that man have, from the
mercy of God's nature, who all his life long hath
poured contempt on this glorious and lovely perfec
tion, revealed to hifn at fuch infinite expence? Shall
the general mercy of an abfolute God vindicate the
finner in his rejection of covenanted mercy ? Muft the
whole frame of the Divine counfels be unhinged, and
the whole fruit of a Divine work be trampled on, to
pleafe an obftinate rebel, who will not accept of
mercy from his offended Sovereign in his way, but
only in his own ; who will not take the benefit of a
pardon, legally fealed and confirmed, but will dare to

Ser. 42. Vigilance, as to Unbelief. 307
.to rufh into the royal prefence, as if he had a right to
fport with royal clemency, while his hands are yet
reeking with the blood of innocents, nay, with that
of his Sovereign's beloved Son, whom he hath pierced,
crucified, and put to openfiame ? The law requires per
fect obedience ; juftice demands complete fatisfaCtion
for the tranfgreffion of the law ; and both law rind
jnftice confpire in accomplifhing the ruin of the fin
ner, who defpifes that perfect obedience given to the
one, and that complete fatisfaCtion made to the other,
by the glorious Redeemer. We are at firft inftance
debtors to do the whole law ; and if we contemn deli
verance from both its precept and penalty, as a bro
ken covenant, we become doubly debtors and reme-
dilefs bankrupts. Satan muft claim fuch as his law
ful captives ; becaufe they have refufed deliverance
from his hand. Mercy itfelf, the falfe refuge of
unbelievers, will prove their enemy. It will cheerful
ly harmonize with juftice in their condemnation.
This attribute fhall appear, to the final unbeliever, as
tremendous as any other ; for it fhall be feen to be
the mercy of the holy and juft God, who will by no
means clear the guilty. Inftead of interceding with
juftice in behalf of the finner, it will claim the awful
vindication of its own injured honour. Therefore,
we read ofthe wrath ofthe Lamb. Yea, were it pof
fible that the finner might efcape from the law and
juftice of God ; yet, fuch as he is, his' own confcience
would be both his accufer and tormentor. Could a
holy God, as the finner fuppofes, pardon one going on
in his trefpaffes ; his own confcience would raife an
outcry againft fuch a pardon, as inconfiftent with the
nature of God, and the demerit of fin ; for however
it may now be lulled afleep, it foall be fo awakened,
at the day of judgment, as to filence the finner, to
give the lie to all his excufes ; and the longer it fleeps,
the more awful fhall its awakening be. It fhall then
awake like a mighty man thatpouteth by reafon of wine.
As it fhall be impoffible for the unbeliever to efcape
the judgment, it fhall be equally impoffible to efcape the
execution

308 On the Neceffity' of Ser. 42.
execution of the fentence. In vain would he cry to
the rocks and mountains to fall on hira and cover
him : for nature itfelf fhall be unhinged. The whole
univerfe fhall refufe an hiding place to one finner.
The fea pall deliver up her dead, and death and hell
pall deliver up the dead that were in them.
2. From the fieverity ofthe punipment awaiting un
believers. The certainty of this hath been already
confidered. And we have alfo hinted at its feverity,
by obferving that the infpired writer of this epiftle
appeals the equity of this to mens own confoiences.
And indeed, the Holy Spirit feems, in the word, uni
formly to obferve the fame method, in declaring the
punifhment' of unbelievers. He ufes general expref-
fions and ftriking interrogations, as denoting its un
fpeakable and inconceivable nature, inftead of giving
us particular defcriptions. The nature of it may in
deed be known in part, though not fully. But with re
fpect to the degree ; neither is this fully revealed, nor
can it be conceived but by woful experience, which
may God in his fovereign mercy prevent ! It is de
clared, that the finners in Zion, that is, hearers of the
Gofpel, are afraid, and that feat fulnefs hath feized the
hypocrites. To exprefs the reafon of this terror,
which is the feverity of their punifhment, they are
made to propofe this queftion, Who amongft us can
dwell with the devouring fire ? Who can dwell with
everlafting burnings * ? The Apoftle Peter, without
attempting to defcribe the punifhment of unbelief,
fpeaks like one confounded at the thought: What
pall the end be of them that obey not the gofpel of God f ?
At the approach of everlafting fuffering, they are
themfelves made to cry out ; The great day of his
wrath k come, and who Jhall be able to ftand?  Eye
hath not feen, ear hath not heard, nor hath entred into
the heart of man, what the Lord hath laid up for them
that love him. If we turn to the dark fide of the
cloud, our experience from fenfe, our information
from teftimony, and the utmoft exertions of our ima
ginative
* Jfa. xxxiii. 14. f * Fet. iv. 19.

Ser. 42* Vigilance, as to Unbelief. 309
ginative faculty, are baffled, outdone and entirely
difproportionate to the dreadful reality : fo that we
may fay with equal propriety, Since the beginning ofthe
world men have not heard, nor perceived by the ear, nei
ther hath the eye feen, 0 God, befides thee, what he
hath prepared * for them that hate him, that wrath
that is treafured up againfi the day of wrath, for them
that do not obey tlie truth. None befides God knows
this in its full extent. But hell and defirubtion are be
fore the Lord.
We know, in general, that two things are necef
farily included in .the fufferings of the damned.
Thefe are the punifhment of lofs, and of fenfe. The
one confifts in the want of the prefence of God, of
conformity to him, and of the company of holy an
gels and glorified men ; without one gleam of the
love and grace of Chrift. The other implies the eter
nal fuffering of both foul and body in hell. Both are
included in that awful and irrevocable fentence, De
part from me, ye curfed, into everlafting fire. But who
knoweth tbe power of thine anger? Even according to thy
fear,fo is thy wrath. The infinite and eternal wrath of
God is proportionate to his fear, that is, to the object
of fear, to the glory and majefty of his effence and
perfections, which are infinite. It is impoffible to
form a juft apprehenfion of his anger, unlefs we could
comprehend Divine greatnefs. The very thought of
this made Mofes, the man of God, a fecond time, exceed
ingly to tremble and quake ; though the Majefty of God
had been fignally difplayed to him on the mount, nay,
though his mercy had been fo peculiarly manifefted,
that he had feen God face to face, and talked with him
as a man doth to his friend. It made him pour forth this
fbpplication with as much earneftnefs, as if he had
ftill been in danger of Divine wrath : So teach us to
number our days, that we may apply our hearts unto wifi
domf. Here, the infpired writer, when fpeaking ofthe
feverity of this punifhment, does not attempt to de
scribe it. While he appeals to profeffors themfelves the
* Ifa. lxvi. 4. f Pfal. xc. iz. 155.

310 On the Neceffity of Ser. 42.
the juftice of a great increafe of feverity in this cafe,
compared with that of thofe who tranfgreffed the law
of Mofes, he leaves the degree as a matter that could
not be told: Of bow much forer punpment—pall he
be thought worthy ? Thus, the punifhment of unbe
lievers, as to its full extent, either in nature or de
gree, is properly a namelefs punifhment. It exceeds
the language of man to defcribe it. Even the capacity
of man in his prefent ftate cannot form one juft con.
ception of it. But to imprefs orir minds with a fenfe
of its inconceivable greatnefs, it is fometimes -alluded
to as the ineffable pattern and ftandard, nay, as the
very uttermoft of infinite feverity. Therefore it is
faid, that the Lord of that wicked fervant who took
advantage of his delay, abufed his fellow-fervants,
devoured his mafter's fubftance, and deftroyed himfelf
by intemperance, fhall cut him in fiunder : yet, as if
this allufion to a violent and excruciating death of
the body were feeble, and inadequate to convey any
juft idea of his punifhment, it is added ; — and fiall
appoint him his portion with unbelievers *.
3. The dignity of Chrift's prophetical character.
The chapter, in which our text lies, begins with this
argument. Wherefore — confider the Apoftle — of our
profeffion, Chrift Jefus. How are we to confider him ?
We are fo to devote our minds to the contemplation
of all his excellencies, as fully to fatisfy ourfelves that
he is every way worthy to be the object of our faith,
and thence to ftir ourfelves up to ftedfaftnefs in our
adherence to him, and to diligence in obedience. We
muft confider him as the Apoftle of our profeffion. For
he is that great Prophet whom God hath fent, after
having promifed him fo often, and fo long. All 0-
ther Apoftles were fent by him. He is immediately
fent by God. He feems to be fo denominated, be
caufe all the faith and worfhip of the New-Tefta-
ment Church relates to him, and depends on him as
the revealer. Other Apoftles have made a profeffion ;
but he was ftill the great fubject of it. All their
profeffion
* Luke xii. 46,

Ser. 42. Vigilance, as to Unbelief . 311
profeffion refpected him in his Perfon and Offices,
and acknowledged him as its origin. The confi-
deration of Chrift Jefus is enjoined, becaufe of
his faithfulnefs to his truft, ver. 2. The Hebrews in
general preferred Mofes to him. But Paul here fhows
that Chrift was at leaft as faithful to his Father in
abolifhing, as Mofes had been in eftablifhing the le
gal difpenfation. Nay, he fhows, that he was counted
-worthy of more glory than Mofes in different refpects ;
— inafmuch as he, who bath builded the boufe, hath more
honour than the houfe, ver. 3. Mofes w7as but a living
and lively jlone in the building ; Chrift the builder
himfelf. Then he exprefsly declares him to be God,
as having built all things, prepared and fitted every
thing in the frame of his Church, under both difpen
fations, ver. 4. Mofes was but a fervant ; but Chrift
is a Son, ver. 5, 6. Mofes was only in the houfe,
holding the place and doing the office of a fervant.
Chrift is over it, as being Lord. If the matter of
our Chriftian profeffion claim fo high an origin ; we
ought certainly to give the more earnefi heed, that we
depart not from the living God, in the rejection of this
Divine Prophet.
4. The honour put on thofe who ftedfaftly adhere
to Chrift. They are his houfe ! Whofe houfe are we,
if we bold f aft the confidence, and the rejoicing of the
hope firm unto tbe end, ver. 6. The New- Teftament
Church in general, is more eminently his houfe, than
Was the Old ; as his hand was more diftinctly feen in
building it, for he dwelt with men ; as he could not
furnifh the building of this temple, without firft de-
ftroying the temple of his body ; and as he hath gi
ven it far greater glory. But all true believers are
efpecially the houfe of Chrift ; becaufe they are the
work of his hands, that he may be glorified. Te are
God's building. They are his houfe, becaufe Chrift
himfelf is their foundation. On this rock will I build
my Church. This, as one reafon of the denomina
tion, would feem to be particularly alluded to, in the
words immediately following ; If we hold f aft the con
fidence

312 On the Neceffity of Ser. 42.
fidencefirm unto the end. That is no more called an
houfe, but a ruin, which feparates from its founda
tion. So thofe only deferve to be called Chrift's
houfe, who continue firm in their adherence to him,
as the only foundation of their hope. They are his
houfe, becaufe he really refides in them by his Spirit.
He occupies their hearts, their whole perfons, as his
conftant dwelling. For he hath faid, / 'will dwell in.
them. They are budded up for an habitation of God
through the Spirit. This fhows, that it is only by <a
true and lively faith, embracing Chrift in his Perfon
and Offices, that we can be admitted to the unfpeak
able honour of union to him, and communion with
him. If fo, we ought furely to be extremely vigilant,
left, by an e-uil heart of unbelief, we exclude this bleff
ed inhabitant.
5. The authority ofthe Holy Ghoft. This argument
is propofed, verfes 7, 8. Wherefore, as the Hoiy Ghoft
faith, To-day, if ye will hear his voice, harden not your
hearts, as in the provocation, in the day qf temptation in
the wildernefs. Unbelief, when defcribed as a tempting
of God, is held up to view as committed againft each
Perfon ofthe adorable Godhead. It is fpoken of as a
tempting of the Father, Pfal. xcv. 7. where the
Spirit, who infpiredthe penman, fpeaking of to voice,
in the third perfon, would feem to mean the Fa
ther ; efpecially as the relative pronoun, his, refers
to what is faid in the beginning of the verfe, For he
is our God. This fin is viewed as committed againft
Chrift, 1 Cor. x. 9. Neither let us tempt Chrifi, as fome
of them alfo tempted, and were deftroyed of ferpents. And
here it is confidered as directed againft the Spirit, As
the Holy Ghofi faith, — your fathers templed me, proved me,
and faw my works forty years. Wherefore I was grieved
with that generation, verfes 7. 9, 10. So it is elfewhere
faid, They rebelled, and vexed his holy Spirit. Unbe
lief is thus defcribed, becaufe it is a rejection of that
falvation in which each Perfon of the Trinity hath a
peculiar and diftindt operation. It is efpecially a
tempting of the Holy Ghoft, becaufe it is more im
mediately

Ser. 42. Vigilance, as to Unbelief. 313
mediately oppofed to his work in applying this falva
tion to the hearts of men. By unbelief he is pecu
liarly refilled ; as he, according to the order of fub-
fiftence, is the Finifoer of all the external works of
God. Therefore, unbelievers are not faid to refift
the Father, or the Son, but the Spirit. Te fiiffnecked
and uncircumcifed in heart, ye do always refift the Holy
Ghoft : as your Fathers did, fo do ye*. It is more im
mediately directed againft him ; becaufe he is the
Great Witnefs to the truth of the Gofpel-revelation,
not only by his infpiration of the penmen of Scrip
ture, and by thofe extraordinary gifts which he com
municated to the firft minifters of the Gofpel ; but
becaufe he ftill difpenfes to the fervants of Jefus all ne
ceffary gifts for their qualification, and for the fupport
of the miniftry, and, by his grace, works on the hearts
of finners, which operation, when only of a common
nature, is refitted by them. Two things are mentioned
in the paflage, in which the authority ofthe holy Spi- v
rit is interpofed. Firft, he enjoins on us the exercife
of faith in hearing the voice of God, the prefent ex
ercife of faith, without admitting of any delay: To
day, if ye will hear. Then he warns us againft unbe
lief and activity in hardening ourfelves, and tempting
him, like the ancient Jews. It is therefore neceffary,
that we take heed, left we be found chargeable with
refitting the holy Spirit of promife, by a rejection of
that which is the great fubject of his teftimony and
ground of his operation in the Church, the falvation
purchafed by the blood of Chrift.
6. The danger of being unexpectedly deprived of
our day of grace. This argument is urged by the.
Apoftle, from the example of God's procedure with
the Ifraelites : So I fware in my wrath, They fhall not
enter into my reft, verfe 11. The day of grace is ne
ver extended beyond the day of life. But the latter
fometimes continues after the former is gone. This
was typified in the mournful experience ofGod's an
cient people. He had promifed, that if they would
Vol. II. R r obey
* Afts vii/ 51.

314 On the Neceffity of Ser. 42.
obey his voice, he fhould give them a temporal reft
in Canaan, which was a figure of that eternal reft
promifed in the. Gofpel. But when they had pro
voked him by a courfe of difobedience and rebellion,
he cut them off from an intereft in his promife. Af
ter this manner he deals with men, under the gofpel-
difpen'fation. He offers eternal life, and all fpiritual
bleffings to all within the reach of the gotpel-call ;
affuring them, that by faith they fhall enter into his
reft ; but threatening, that if they continue in unbe
lief, his Spirit fhall ceafe to ftrive with them. And
when finners remain obftinate, he is often provoked
to bring their day of grace to a period, even while
they continue in this world. Sometimes he removes
the gofpel from them, or them from the gofpel ; as
he did with Shebna, when he violently turned
and toffed him like a ball into a large country. At other
times, while he continues the gofpel with them, he
fuffers confcience to fall afleep ; withdraws the com
mon operations of his Spirit ; ceafes to be a reprover ;
and gives them up to judicial obduracy, as the be
gun punifhment of their wilful felf-hardening ; fo
that neither ordinances nor providences have any ef
fect on them, but to harden them ftill more. He
gives them up to their own hearts lifts : and the certain
confequence is, that they walk in their own wicked
counfels. He, indeed, expreffes reluctance to do fo.
But in this he acts according to the 'defert of their
fin, and the eftablifhed courfe of his difpenfations,
for the fulfilment of his own purpofes, and the glory
of his fovereignty. Still he laments their obduracy :
0 ! that my people had hearkened unto me, and Ifrael bad
walked in my ways*. As, in the paflage referred to,
the Apoftle warns the Hebrews of their danger, in
defpifing the fpiritual and eternal reft offered in
Chrift, from the example of the Divine procedure in
excluding their forefathers from the temporal reft,
becaufe of unbelief; it may be obferved, that the
writing of this illuftrious epiftle was the laft great call
* Pfal. Ixxxi. j i, 12.

Ser. 42. Vigilance, as to Unbelief. 315
call given by God to that people, before he poured
out the vials of his wrath in the deftruCtion of their
temple and city, in the abolition of both their ec-
clefiaftical and civil ftate ; the laft remarkable mean
of grace with which they were favoured, and the
final inftance of the ftriving of his Spirit with them.
7. The unfpeakable bleffednefs, neceffarily connected
with %ennine faith. For we are made partakers of Chrift,
if we hold the beginning of our confidence ftedfaft unto the
end, verfe 14. The great privilege, which the Apoftle
feems efpecially to have in his eye, is union to Chrift.
He, in his incarnation, was made a partaker of us :
Forafmuch as the children are partakers of flefh and
blood, he himfelf likewife took part of the fame*. Now,
this participation is mutual ; for being joined to the
Lord, we are one fpirit with him. Agreeable to this,
fome render the words, We are mixed with Chrifi. He
does not mean this bleffing exclufively, but in its
connection with thofe which infallibly flow from it ;
communion with him, an intereft in his right^Quf-
nefs, grace and glory, a begun poffeffion of that*glo-
rious inheritance purchafed for us, which we have
by faith in his perfon as our forerunner, and an in
defeafible title to full poffeffion at length. We are
made joint-heirs with Chrift, and fo heirs of God ; and,
by overcoming, fhall be made to inherit all things. He
mentions faith as the mean of admiffion to this di-
ftinguifhing privilege, or as the certain evidence of
it ; — if we hold the beginning of our confidence ftedfaft
unto the end ; if we ftedfaftly adhere with our whole
hearts to that which, in adopting a profeffion of reli
gion, we have declared to be the foundation of our
hope, — the righteoufnefs of Chrift as our only title to
life everlafting. Some read fiubfiftence inftead of confi
dence, and underftand the expreffion as denoting faith
in its exercife of holding faft that perfonal intereft in
Chrift by union to him, which is the beginning of all
our enjoyment of him, and the fpring of all thofe
faving benefits which he beftows. He does not men tion
* Ch. ii. 14.

316 On the Neceffity of Ser. 42.
tion faith as the condition of our partaking of Chrift,
as if there were any thing meritorious in this grace,
but as the only mean of enjoying this privilege : be
caufe faith is, on our part, the bond of union, and
the great inftrument of communion with him. Nor
does he mean that we are never admitted to a parti
cipation of Chrift, till our faith, by continuing to the
end, prove its fledfaftnefs ; but only that we are ad
mitted to this bleffed participation, by that faith alone,
which in its own nature is ftedfaft, and which inva
riably prompts to diligence.
The Apoftle feems efpecially to defcribe faith as the
evidence of our real participation of Chrift. He ex
hibits it under one character, which is a certain
proof of its fincerity. It is of a permanent nature.
It is not a tranfient notion in the head, or affection
in the heart, which we have to-day, and lofe to-
morrow ; but a fixed principle, making us to abide in
Chrift to the end of our courfe. Thus, he oppofes it
to that temporary faith, which vanifries when it meets
with any trial, and which, during its continuance, is
confiftent with the dominion of an evil heart of un
belief. The fate ofthe fubjects of this faith is pointed
out in the verfe in which our text lies. Whatever be
their profeffion, or fuppofed attainments, all their
great appearances terminate either in an open rejec
tion of Chrift, or in a fecret apoftafy from him. And
here he oppofes genuine faith to that which is of a
temporary kind, by a confideration of its effect ; as
not only retaining us in the profeffion of religion, but
in a real adherence to Chrift. As the exhortation,
which is the fubject of our difcourfe, is addreffed to
rill, both faints and finners ; in this verfe he gives alt
a certain mark, by which they may know if their
faith be really that of God's elect. If fo, it is of an
abiding nature. And by this evidence of true faith,
and its infeparable concomitants, in the enjoyment of
union to Chrift, and communion with him, he ex
horts all to take heed to the ftate and exercife of their
own hearts ; clearly intimating, that if deftitute of
this

Ser. 42. Vigilance, as to Unbelief . 317
this permanent principle of faith, they are ftill under
the power of unbelief, and therefore deftitute of any
intereft in the unfearchable riches of Chrifi. If they
want this faith, as our Lord fpoke to Peter, they have
no part in him. Would you then efteem this privi
lege of a participation of Chrift, a partnerfhip with
him, an intereft in all his fpiritual and eternal blef
fings, as worthy of your attention ? As you fo value
it, diligently try whether your faith be of an abiding
nature, and take heed, left you be ftill actuated by an
evil heart of unbelief, which will, fooner or later, if
you continue under its power, influence you to a
total departure from God. Do you reckon confor
mity to God, communion with him in this life, and
the complete, uninterrupted and eternal enjoyment
of him in glory, as your God, and Portion, and all,
objects that demand your earneft defire and unremit
ted profecution ? Then watch over your own hearts,
left, by unltedfaftnefs, you deprive yourfelves of
thefe ineftimable bleffings; left, by real unbelief,
under the mafk of a dead and falfe faith, you reject
him who is the only way to God and glory.
8. The danger of exclufion from God's refi. This
"argument is urged by the Apoftle, in the laft verfe
of this chapter, connected with the firft ofthe follow
ing. So we fee that they could not enter in becaufe of
unkelief Let us therefore fear, left a promife being
left us of entering into his refi, any of you pould feem
to comeport of it. This argument is intimately con
nected with one already confidered, arifing from the
danger of our day of grace coming to an end. But
they are handled diftindtly by the Apoftle. In the
paflage referred to, the argument is taken from the
danger of provoking God to deprive us, in the prefent
ftate, of our outward title to this reft, after the exam
ple of his procedure with the Ifraelites, even before
he overthrew them, when he fware that they pould
not enter into Ms refi ; but here, from the danger of
exclufion from it in the eternal ftate. His ancient people

318 On the Neceffity of Ser. 42.
people could not enter in, becaufe they would not
when God commanded them. They rejected his
teftimony. in regard to the land of promife, and mur
mured at the report of the fpies. The Apoftle im
proves their fate, by exhorting to fear, left we meet
with the fame in a fpiritual refpect. It hath been ob
served, that it is not a fervile fear which is here meant,
fuch a terror as they had of their Canaanitifh enemies ;
but a holy fear of the unbelief and wickednefs of our
own hearts, left they be diftruftful of God, and reject
the reft provided, by neglecting the only way of at
taining it. This is faith in the Son of God : For he
faith, Come unto me,-^and I will give you refi. We
are exhorted to fear, left any of us pould seem to come
Port of it. This is a matter of fuch importance, that
we are not only to fear the effects' of the certain and
evident dominion of unbelief, but even thofe of its
firft appearances. Lven real Chriftians, who are hold
ing ftedfaft their confidence in -God, ought ftill to
diftruft themfelves. The Ifraelites are exhibited as a
beacon, to warn us of the danger of unbelief. For all
thefe things happened unto them for enfamples ; and they
are written for our admonition, upon whom the ends of
the world are come *. This was not, indeed, the
only reafon of thefe fevere difpenfations ; for they
were directly meant as Warnings to their immediate
pofterity, and they muft ultimately be traced u^p. to
the righteous feverity of a holy and juft God. But
whatever refpect thefe awful vifitations had to their
fucceeding generations, they were efpecially meant
for the warning of the Church in New Teftament-
times, as to the unfpeakably greater guilt and danger
of rejecting a better reft. This is .the improvement
that God makes of them, when offering fpiritual blef
fings to us ; and it is that which we are to make, by
cordially embracing his offers.
Since their exclufion from the earthly Canaan is ufed
by the Spirit of God as an argument/or our admoni tion,
* 1 Cor. x. 11.

Ser. 42. Vigilance, as to Unbelief. 319
tion, how much more powerful is it, when enforced
by the confideration of the fate of thofe very perfons
to whom it was primarily addreled ? For foon af
ter the writing of this epiftle, they were caft out of
a church-ftate, and deprived of Divine ordinances.
Becaufe of their rejection of this laft warning, God
"* rejected them, both as a church, and as a nation ; and
after inflicting unexampled judgments on them, mark
ed them out as an aftonpment, a biffing, and a curfe
to all the nations ofthe earth, that all might fee and
fear, and do no more wickedly, in rejecting the gofpel
of falvation. This argument the Apoftle preffes with
the greateft force of reafoning in his epiftle to the Ro
mans: Well, becaufe qf unbelief they were broken off;
and thou ftandeft by faith. Be not high-minded, but
fear. For if Gcd pared not the natural branches, take
heed left he alfo Jpare not thee *. If he was fo pro
voked at that nation, which he tingled out to be a
peculiar people to himfelf, which he fo long fed and
led by an uninterrupted' courfe of miracles, which he
kept as the apple of his eye, fuffering no man to do
them wrong, and reproving kings for their fake, for
whofe ranfom he gave people and nations, of which as
concerning the flep Chrift came : have not we, who
are fons of the ftrangers, wild olives, dogs, admit
ted to eat of the bread of children, we, who were
only graffed in on their excifion, the greateft reafon
to fear left we be cut off and excluded, and to be
affured that this fhall be our lot, if we continue in
unbelief ?
9. The all-penetrating nature of the word of God.
This argument is adduced, chap. iv. 12, 13. For the
word of God is quick and powerful, and parper than
any two-edged fword, piercing even to the dividing afun
der of foul and fpirit, and of the joints and marrow,
and is a difcerner ofthe thoughts and intents ofthe heart.
Neither is there any creature that is not manifefi in his
fight ; but all things are naked and opened unto the eyes
of him with whom we have to do. The exhortation contained
* Rom. xi. 20, 21.

320 On the Neceffity of Ser. 42.
contained in our text, is not only enforced by the
authority of the Holy Ghoft, but is the word of him
who is himfelf the effential Word of God, of that glo
rious God-man, the dignity of whofe Perfon and Offi
ces, and the excellency of whofe miniftry, it is the
Apoftle's profeffed intention to illuftrate. Some take
the word here mentioned to be that contained
in the fcriptures, as including the precepts, threaten
ings and promifes, the diftinctive characters of faints
and hypocrites, there recorded ; while others under
ftand it of the Perfonal Word, and apprehend that the
Apoftle here reprefents Chrift under that defignation,
by which he was known to the Hebrew writers, ma
ny ages before his incarnation ; ufing the fame mode
of expreffion with John, when he fays that the Word
was made flefh. We may take a complex view of
the paflage as including both, although the laft feems
to be chiefly intended. The infpired penman feems,
in verfe 12. to defcribe the efficacy of the incar
nate Word, by means of the word of revelation ;
but in verfe 13. he takes greater latitude, declaring
not only his operation on the hearers of the gofpel,
but his abfolute omnifcience, as extending to every
creature of whatever denomination ; as a certain and
demonftrative evidence of his fupreme Deity. And
this declaration of the energy of the Word, is imme
diately connected with a renewed exhortation to
faith, and warning againft unbelief, ver. 11. Let us
labour therefore to enter into that reft, left any man fall
after the fame example of unbelief . For the Word of
God is quick, &c. This, then, appears to be the force
of the argument : " Let us be exceedingly jealous
"' over ourfelves, left we imitate the obdurate Jews,
" in rejecting falvation through the Son of God ;
" becaufe he, who is the eternal and effential Word,
" the glorious Object of this rejection, is not only.
" poffeffed of the Divine perfection of omnifcience,
" fo that although we deceive ourfelves, we cannot
" deceive him ; but in the difpenfation of the
" gofpel,

Ser. 42. Vigilance, as to Unbelief. 321
" gofpel, difcovers his omnifcience to the finner him-
" felf, by laying open to him, by means ofthe word,
" many of thofe deceits and fubterfuges, falfe hopes
" and flattering appearances, by which he impofes
" on himfelf, and on others around him, as if he were
" a fincere believer ; and if we carefully hearken to
" his voice, efpecially when attended by his convin-
" cing energy, we may know how to form a juft efti-
" mate of our ftate. At any rate, he will difcover
" this to us at the day of his appearing ; fo that not-
" withftanding our profeffion and expectations, we
" fhall find it impoffible to efcape the heart-fearching
" glance of his all-piercing eye, or the awful ftroke
" of his all-powerful arm."
The convincing power of Chrift, by means of the
word, is efpecially expreffed in this paffagei This
ward is quick and powerful. The fcripture, to many,
feems a dead letter ; but when fpoken by the Perfonal
Word, it is fpirit and life. It can either kill or make
alive, as he is pleafed to apply it. This word hparp-
er than any two-edged fword. The metaphor here
ufed denotes the eafy entrance of the word, when at
tended by his power ; and its certain efficacy, as being
nowife impeded by the bulwarks of deceit erected in
the heart by fin and Satan, or by the ftrong armour
of obduracy in which it is cafed : as a two-edged
fword pierces more eafily, and wounds more extenfively
than one of another form, becaufe it cuts both ways.
The Apoftle fpeaks of a fword that is two-edged ; for
thofe who are not fo wounded by the one edge, as to
be favingly convinced and made to fall under Chrift,
are, in the execution of his judgments, deftroyed by
the other. The allufion here ufed, is a ftriking proof,
that the Perfonal Word is efpecially meant ; for this
is one of the diftinctive characters of Chrift in the
book of Revelation ; Out qf his mouth went a parp
two-edged fword*. And again, we find this account
immediately connected with the name here given him
by the Apoftle ; His .name is called the Word of Qod,
Vol. II. S f - — and
* Rev. i. 16.

322 On the Neceffity of Ser. 42.
1 — and out of his mouth goeth a parp fword*. This
word — pierces even to the dividing afunder of foul and
fpirit. The foul may here fignify the fenfitive part
of the man, including his paffions and affections,
elfewhere reprefented as his members f ; and the fpirit,
his intellectual and moral powers. The Word of
God pierces to the dividing afunder of thefe, by
difcovering to the finner, the unfpeakable folly of
fubjecting the rational and fuperior part of the man
to the animal and inferior, of yielding his underftand
ing, will and confcience to the dominion of his fen-
fual and corrupt affections, which ought to be al
ways in fubjection. The operation of this word is de
fcribed as fo effectual, that it feparates the joints, or
mufcles and ligaments, from the marrow, to denote
that nothing can refift it. This is explained by the
words following ; — and is a difcerner of the thoughts
and intents of the heart. This efficacy of the word
hath often been experienced by thofe under convic
tions. They have found almoft every word fo pointed
to them, as to unfold their moft fecret thoughts, and
penetrate into the inmoft receffes of their fouls. Such
energy hath often attended the miniftry of the word,
that their fituation, though unknown to others, hath
been fo fully and juftly delineated, as to induce them
to apprehend, that the difcourfe could apply to none
but them. They have been convinced, that they
could not; after the moft mature deliberation, have
themfelves explained their fituation near ,fo Well;
and fatisfied, beyond a doubt, that none but the
Interpreter, one among a thoufiand, bleffing the means
of his own inftitution, and the poor labours of his
meffengers, could have fpoken a word fo much in
feafon. All things are faid to be naked and opened unto the
eyes of this effential Word. Here the Apoftle feems
to allude to the practice of the Priefis under the Law,
who, having killed the victims, not only hung them
up, and infpected their bodies, after they were flay ed;
* Rev. xix. 13. 15. \ Rom. vii. 13.

Ser. 42. Vigilance, as to Unbelief. 323
ed; but taking out their entrails, examined them all
minutely, and feparated the carcafe into two parts,
cutting with a fharp knife downward from the neck
through the middle of the backbone, whereby the
fpinal marrow was laid open ; and all to difcover, if
there was any fecret blemifh, which might render
the facrifice unacceptable. This allufion throws
further light on that in ver. 12. where the word is
faid to divide between the joints and the marrow.
This noble defcription of the efficacy of the word is
concluded in a very ftriking manner, by the introduc
tion of a character belonging to him, which tends
powerfully to affect the mind. He is declared to be
that Word with whom we have to do, or to whom
we muft all give a final account. It contains a folemn
reference to the laft judgment, in which the incar
nate Word will fully difcover his Omnifcience, by
fearching the heart. Here, the Holy Ghoft reminds
us, that it is the felf-fame Word of God, who now
manifefts his divine energy on our hearts in the dif
penfation of grace, that fhall then difplay his infinite
wifdom in difcovering our real ftate, and his infinite
power in fixing it for eternity ; that it is the fame
word of truth, which he now employs as an inftru
ment, that he fhall then apply as the rule of judg
ment. For the Father judgeth no man, but hath com
mitted all judgment to the Son ; that all men might
honour tbe Son, even as they honour the Father. Then,
indeed, all the Churches pall know, that it is he who
fearcheth the reins and hearts. Therefore, as the con
nection evidently implies, although we fhould retain
our profeffion to the end, if there be a fecret apoftafy
of the heart from the living God ; the effential Word,
to whom this character belongs, fhall affuredly dif
cover it, and proclaim our wickednefs before affem-
bled worlds. If we forget the name of our God, or
ftretch out our hands to a firange god ; pall not God
fearch this out ? For he knoweth the fecrets of the
heart *.
10. The
* Pfal. xliv. 20. 21.

324 On the Neceffity of Ser. 42.
10. The Priefihood of Chrift is the laft argument
ufed by tbe Apoftle, to illuftrate the neceffity of
guarding againft unbelief: this is an argument of
fuch weight and importance, and fo immediately di
rected againft the deep-rooted prejudices of the un
believing Jews, in favour of the perpetuity of the
legal priefihood, which remarkably confirmed them
in their obduracy ; that he illuftrates it very copioufly,
almoft to the clofe of the epiftle. This argument is
introduced in chap. iv. ver. 1 4. Our High Prieft is
defcribed from the dignity of bis office, as being the
great High Prieft ; from the perfection of his oblation,
which is difplayed by his paffing into, or rather through
the heavens ; and frorri his equality with the Father,
— Jefus the Son of God. Then, an exhortation is
added, enforcing adherence "to our profeffion, in the
exercife of faith. His excellency is declared, ver. 15.
from his brotherly fympathy, as arifing not mere
ly from his participation of, but from his experience
of fuffering in our nature. Whence the Apoftle re
commends holy boldnefs in approaching the throne
of grace, founded on the certainty of our acceptance,
through the powerful intervention of this glorious
High Prieft. In the following chapter, he illuftrates
the fuperiority of his priefihood to the Levitical;
thence proving the neceffity of reliance on the per
formance of his office, in preference to an expectation
of falvation through that which was only tehiporary
and typical. The priefihood of Jefus is, indeed, a
moft powerful, perfuafive and ample encouragement
to faith in him, and a convincing proof of the necef
fity of taking heed left we reject him by unbelief;
becaufe his oblation hath been moft honourably ac
cepted, and he appears able to fave to the uttermofl, —
feeing he ever liveth to make interceffion for us.
But this argument had a peculiar beauty and
energy, as immediately addreffed to profeffed believers
Of the Jewifh nation, who were ftill exceedingly zea
lous of the law. Therefore, the Apoftle largely il
luftrates the neceffity of depending on this High
Prieft ;

Sir. 42. Vigilance, as to Unbelief. 325
Prieft ; from his offering up gifts and facrifices fu
perior to thofe of the Levitical priefihood, not only
prayers and tears, but himfelf, ver. 7. ; from his being
made perfect by fuffering, ver. 9. ; from his being a
Prieft after the order of Melchifedec, ver. 10. the fu
periority of which to that of Aaron he fully illuftrates
in chap. vii. from the heavenly, fpiritual and true
nature of his priefihood, viii. 1. — 5. ; from his being
the Mediator of abetter covenant, 6. — 13. ; from the
fuperiority of his tabernacle and miniftry, ix. 1 — 28.;
and from tlie onenefs of his facrifice, ch. x. Then
ver. 19. — 2 i . he fums up his argument from the priefi
hood of Chrift : Having therefore, brethren, boldnefs,
&c. And he deduces an inference from the whole
demonftration, fubftantially the fame with that con
tained in our text, Let us draw near with a true
heart, as oppofed to a falfe or evil heart qf unbelief;
•  Let us hold faft the profeffion of our faith with
out wavering, ver. 22, 23.
From the foregoing obfervations we infer,
1. That God deals with us in the gofpel as ration
al creatures. It hath long been a calumny brought
againft the friends of the doctrine of grace, becaufe
they deny man's natural ability to believe and obey,
that they neceffarily reprefent God as treating men as
if they were flocks or flones, mere machines, fubjects
abfolutely paffive. But the injuftice of this afperfion,
fully appears from the method obferved by that great
advocate ofthe doctrine of grace, the Apoftle Paul,
in his epiftles, and from the writings and difcourfes
of thofe who have followed him in the fame faith.
Throughout the word, indeed, God addreffes himfelf
to the rational underftanding of men by arguments
fuited to this. He propofes innumerable motives,
which have a natural tendency to affect the will. He
works on the affections by the moft preffing 111-
treaties, tender expoftulations, and exceeding great and
precious promifes. As man is naturally fwayed by
hopes of honour, pleafure or intereft j he fhows that

326 On tbe Neceffity of Ser. 42.-
that all thefe in their true value and perfect efferice
are engaged folely on his fide. Thus he draws with
the cords of a man*. We have feen by how many
arguments he illuftrates the neceffity of faith, and the
danger of unbelief. He does not obferve this method,
indeed, to perfuade finners, that faving faith is in
their own will or power ; but to point out the necef
fity of the ufe of means, to convince them of their
duty, and at the fame time, of their inability to per
form it, and fo to proclaim the abfolute need of a
faving change by the power of the Spirit.
2. The neceffity of having the heart right with
God. Did the Priefis under the law examine the,
facrifices, not only outwardly, but inwardly, to dif
cover if there was any blemifh ? So doth our great
High-Prieft. He looks not only to the conduct, but
to the heart, to fee if there be any fuch blemifh there,
as would render the facrifice a corrupt thing. For all
things are naked and opened to him.
3. One mark by which the voice of Chrift may be
known . It is of a heart-penetrating nature. The
fheep, faith the Great Shepherd, fpeaking of himfelf,
hear his voice,— -for they know it. And a ftranger will
they not follow, but will flee from him : for they know not
the voice qfftrangers. M.any flee from a fearching mi
niftry. But furely, this is the greateft folly, and a -
certain evidence that the heart is bad. For he that
is of the truth, cometh to the light. What is this but,
as far as poffible, to flee from 4he prefence ofthe Lord,
tofieefxom the Word of God, who, by the means of
his own appointment, is quick and powerful ? There
is a great variety of gifts among the fent fervants of
Chrift, the minifter s ofthe Word ; but the doctrine of '
all tends to reach the heart. They are not workmen
approved, who do not rightly divide the word of truth,
and commend themfelves to every man's confcience in the
fight of God. This is the account given of his firft
minifters : If the whole church be come together into one
place — and there come in one that believeth not, or one un
learned,
* Hof. xi. 4. .

Ser. 42. Vigilance, as to Unbelief. 327
learned, he is convinced of all, he is judged of all ; and
thus are the fecrets of his heart made manifeft : and fo,
falling down on his face, he will worfhip God, and re
port that God is in you of a truth *. Therefore, this is
one mark by which the voice of Chrift may be dif-
cerned from that of ftrangers : and whereas his fheep
flee from a ftranger, thofe declare that they are not
his, who flee from a piercing voice. The more that any
miniftry tends to convince, to judge, and to make ma
nifeft the fecrets of the heart ; the greater is its refem
blance to the prophecying or preaching of his firft mi-
nifters, the more of the prefence of God does it dif
cover, and the more does it tend to the falvation of
finners. 4. Christians may learn the danger of grieving
the Holy Ghoft. You do fo, by not improving his
gracious motions within you, when ftirririg you up to
duty, and by committing fin. Unbelief efpecially
grieves him ; not abfolutely, for, as God, he is infi
nitely removed from the feelings and affections of
men. But this language is ufed, after the manner of
man, to intimate that fin contains in it fuch an of
fence againft him, as, were creatures injured in the
fame manner, would produce the moft bitter anguifh
of heart. Oh ! grieve not, then, the Holy Spirit of
God, by whom ye are fealed to tbe day of redemption.
5. Those who are habitually carelefs, may be
warned, from this branch of the fubject, not to tempt
and refift the Holy Spirit. You do fo, when you re
ceive not his teftimony concerning Chrift ; when you.
improve not his operations on your hearts ; when
you defpife the means of grace, the calls of Provi
dence, and the warnings of confcience. Confider,
that now is the accepted time. It is the time appointed,
and approved of God ; and it fhould be accepted of
you. Now is the day of falvation. To-morrow may
be the day of deftruCtion. Therefore boaft not tbyfelf
if to-morrow ; for thou' knoweft not what a day may bring
forth.
SER.
* z Cor. xiv. 23, 24.

SERMON XLIII.

On the TENDENCY or UNBELIEF.

Heb. iii. 12.

-An evil heart qf unbelief — in departing from the
living God.

IN explaining the verfe, it was proved that this
defignation, the living God, is given to our Lord
Jefus Chrift. It does not indeed exclude the Father
and Spirit : but it immediately refers to the Son, de
claring his fupreme Deity, and the confequent danger
of departing from him. As God equal with the other
Perfons, he is the Fountain of all life, effentially ; as
Godman, of all fpiritual and eternal life, by difpen
fation. For it is the fovereign pleafure of a Three-
one God, that all the fpiritual and eternal life which
ever was, or fhall be communicated to dead finners,
fhould immediately proceed from him as Mediator.
And this determination of the Divine Will corre-
fponds with the Holinefs and Juftice of the Divine
Nature ; which, according to the purpofe of grace,
require that their life fhould flow from his death.
The.

Ser. 43. On the Tendency, &c. 329
The object that unbelief ftill hath in view, is a de
parture from the living God ; — in departing. This ex
preffion, in general, denotes the native tendency, and
final aim of unbelief in every degree ; whether it be
fupreme, or in part fubdued. The original word li
terally fignifies apoftafy; and indeed, this word, in
our language, is immediately derived from it. Thus
it feems, in this place efpecially, to denote fuch a de
parture as fuppofes a previous profeffion of the faith.
When this is the cafe, there are two circumftances
that render it peculiarly bad. The one refpects the
confequence of the fin : and this is the difficulty of
a recovery from it. The other its nature ; for fuch a
departure contains the very effence of the unpardon
able fin, although its form fhould be wanting. The
departing here meant is therefore properly of the na
ture of rebellion. It is a renunciation of allegiance
to him who hath been openly avowed as a rightful
Sovereign. As the words imply, that unbelief is the
fin which renders the heart fo evil, wicked and ob
durate as to depart from Chrift ; and alfo that the
heart, fo confirmed in evil, is the principal efficient
caufe in producing this apoftafy ; the expreffion, in
departing, denotes a conftant operation, a continued
activity in the heart, not merely till it accomplifh a
partial departure, but in endeavouring to drive the
perfon to the very extreme of apoftafy. It does not
fimply fignify conftant action, but real progrefs in
iniquity. From thefe words we are therefore to illuftrate the
natural tendency of unbelief, or its influence in pro
ducing a departure from the living God.
1.. This eXpreffion implies a rejection of fpiritual
and eternal life, through Jefus Chrift. As it is the
will of God, that all this life fhould proceed from
Chrift as Mediator ; it is equally his will, that faith
fhould be the only mean of receiving it. For he that
believeth on the Son, hath everlafting life: and he that
Vol. II. T t beliezeth

330 On the Tendency Ser. 43.
believeth not the Son, fhall not fee life *. Therefore,
unbelief is metaphorically defcribed as an apoftafy from
the living God ; beoaufe Chrift, to whom this charac
ter belongs, is the fountain of life : and all, who be
lieve not in him, reckon themfelves unworthy of ever
lafting life. He is the author of eternal life to all them
that obey him. The infpired writer, in the words of
our text, by no means infinuates that one really uni
ted to Chrift the living Head, can be wholly fepa-
rated from him, by that principle of unbelief which
ftill remains in the heart, during this militant ftate.
But he means to awaken all profeffors, without dif-
tinCtion, tb a conlideration of the dreadful and dan
gerous nature of this fin. As hath been formerly
fhown, he would have all, without any confidence in
their ftate, how good foever it be fuppofed, to attend
to their exercife ; intimating, that none are fecure
againft the natural effects of unbelief, without dili
gence in guarding againft it ; being kept unto falva
tion, only through faith.
Nor do thefe words imply, that an unbeliever can
fo depart from Chrift, as if he had any principle of
fpiritual life in him : for, as fuch, he is alienated from
the life of God. Indeed, if we confider man in his
firft ftate, as the friend and favourite of God, as his
Son and Image, and compare this with his ftate as
unregenerate ; we muft acknowledge, that he is
chargeable with an original apoftafy from the living
God, as the fruit of unbelief ; becaufe this fin was a
principal ingredient in the firft tranfgreffion. Or if
we advert to that high honour to which he is called
in the Gofpel, union with Chrift, and the enjoyment
ofthe Divine love and prefence ; unbelief appears as
a voluntary departure from the life of God, iri reject
ing this, while offered in the Gofpel. As the finner
is naturally an alien from God, he departs ftill farther
from him, by a wilfal rejection of his Son. As he is
naturally eftranged from this Divine life, in confe
quence ofthe firft apoftafy ; he voluntarily eftranges himfelf
'* Joh. iii. 36.

Ser. 43. qf Unbelief. 331
himfelf more and more, by every renewed act of un
belief, in defpifing this life when brought near to
him in the word of faith. By defpifing union with
Chrift, he pours contempt on a life of communion
with the Three-one God, which is its infeparable
concomitant. While the believer enjoys the grace of
the Son, the love ofthe Father, and the fellowfhip
ofthe Spirit ; as long as a man continues in unbelief,
he rejects all thefe. This fin, as perfifted in, iffues
in a total feparation from the blifsful enjoyment of
God as reconciled, an eternal banifhment from the
prefence of the Lord, and from the glory of his power * ;
from his gracious prefence, as enjoyed by holy an
gels and glorified faints ; and from the moft glorious
difplay of his power, in conforming them to himfelf,
as far as their finite nature can admit. Although
finners make their bed in hell, they are not baniflied
from his effential prefence. This is their very mifery.
It is this that makes their deftruCtion everlafting. There
is, indeed, a glory of Divine power difplayed on them.
But it is the more awful glory of Juftice. Compared
with the infinitely amiable manifeftation <5f his love,
this is the terror of his power. And who can fpeak
the aggravated mifery of this part of their punifhment,
in being eternally excluded from the delightful fmiles
of Divine love, beaming forth in the face of the Me
diator ; from all conformity to his image, which is
the higheft glory of an intelligent creature ; and from
all hope of a renewed call to the enjoyment of it ?
Who can declare the unparalleled wretchednefs of
this ftate, but thofe fpirits of juft men that are now
made perfect, arid fully enjoy it, according to their
prefent capacity in a difembodied ftate ? To the
children of God, who love Chrift, and defire likenefs
to him above all, this would be the greateft mifery in
hell. 2. It often produces a fecret apoftafy from Chrift.
Many retain the form qfgodlinefs, while they practical
ly deny the power thereof. But of fuch apoftates there are
* 2 Theff. i. 9.

332 On^the Tendency Ser. 43.
are three kinds, though all under the mafk of a pro
feffion. Some obferve the form fo ftrictly, that no
change is difcernible in their converfation. They in
dulge fin in the chambers qf imagery, or practife it fo
fecretly that their characters are not blafted. Their
idolatry is like that of the ancients qf the houfe of
Ifrael ; not only in the receffes of the temple, but in
the dark *. Others, while they are regular in infti-
tuted duties, are chargeable with many enormities in
their converfation. Perhaps, they go the length of
openly indulging fome luft. Though profeffed friends,
they are the moft fatal enemies of the crofs of Chrifi.
There are fome, of a third clafs, who hold a kind of
middle courfe between the other two. Thefe are fo
careful in their conduct, that it is extremely difficult
to lay hold on any part of it. But their characters
are very dubious. They are far from difcovering the
fame warmth in religion as formerly ; yet they do
not abfolutely expofe it to reproach. They are like
the Laodiceans, neither cold nor hot.
Professors, of all thefe defcriptions, are guilty
of an apoftafy from Chrift. At firft, they may have
had ftrong convictions, affecting views of Divine
truth, and great warmth of affections, receiving the
-word with joy. At any rate, they have adopted a
profeffion of the faith ; and as their habitual practice,
either openly or fecretly, in a greater or lefs degree,
is not confonant to this, they apoftatife from the living
God. Such the Apoftle feems to have in his eye,
chap. xii. 15, 16. when defcribing the duty of fel
low-profeffors with regard to them : Looking diligent
ly, left any man fail of the grace of God ; left any root
of bitter nefs fpringing up trouble you, and thereby many
be defiled ; left there be any fornicator, or profane per
fon, as Efau, who for one morfel of meat fold his birth
right. An awful warning againft apoftafy is contained
in the allufion to Efau, and in the very mode of ex
preffion ;—for one morfel of meat. It denotes both
the dreadful danger attending one act of fin, and the
unfpeakable
* Ezek. viii. 12.

Ser. 43* °f Unbelief. 333
unfpeakable folly of rifking falvation for a tingle,
nay, for a momentary gratification. Such practical
apoftafy, whether open or concealed, fprings from the
fame fource, a fecret diffatisfaction with either the
doctrines or precepts ofthe word. Many embrace a
profeffion, like a man who begins to build without
counting the colt. When their convictions are great
ly hrifhed and their affections cooled ; they obferve
fome doctrine, perhaps, that they did not fufficiently
attend to at firft, which excites the oppofition of their
carnal hearts. Or, that univerfal obedience, which,
in the early emotions of their zeal, feemed nowife
grievous, now oppreffes them as a yoke which they
are not able to bear. Some remaining convictions, a
regard to character, or falfe confidence, reftrain them
from renouncing their profeffion ; but they give them
felves no concern about that power of religion which
they once thought they felt, or in fome degree wifhed
to feel.
3. Unbelief induces to a departure from all puri
ty and ftrictnefs of profeffion. We have feen that
there are many, who, although they fecretly apofta-
tife from the living God, ftill bear about with them
the cloak of a profeffion to the end. Others, while
they retain a kind of profeffion, openly renounce fome
doctrines of faith once received, and that zeal and
faithfulnefs which once diftinguifhed them'. In this
inftance alfo, unbelief takes advantage of the oppofi
tion of fpiritual doctrines and precepts to the carna
lity of the heart. Often, it alfo finds fault with fpi
ritual worfhip, becaufe it contains nothing to attract
the fenfes, which retain fo great a fway. Like the
Ifraelites, who foon wearied of the worfhip of an in-
vifible Qod, and wanted to ferve a deity that might
be feen, they fay in effect ; Up, make us gods who
fhall go before us*. A pure profeffion becomes very
burdenfome. When others think it firange, that they
go not to the fame excefs of riot with them, they begin
to think it firange themfelves. Therefore like Jehu,
notwithftanding
* Ex. xxxii. 1.

334 On the Tendency Ser. 43.
notwithftanding all their pretended zeal for the Lord
of Hofts, they foon prefer the calves of Dan and
Bethel, In deep, it would be an infringement on the Jaw
of charity to deny, that even true believers, through
the remaining principle of unbelief, may depart, from
that purity once attained, and may never afterwards
regain it. The flock of Chrift is often mournfully
fcattered in the cloudy and dark day. But this does
not render' fuch an apoftafy one whit the lefs dange
rous in itfelf. And although their ftate cannot be
affected by this partial departure, it will generally
be obferved that their ufefulnefs is greatly marred >
and did they acknowledge the truth, they would con-.
fefs that there is a great abatement of their comfort in
Chriftian exercife. They go halting all their days.;
and perhaps, as a token of fatherly difpleafore, are
never honoured of God either openly to own, , or ,t0
fee their iniquity.
We do not mean, that there can be no relaxation
in a profeffion, without a real apoftafy from Chrift.
As Satan transforms himfelf into an angel of light, when
he fails in thofe arts which he more generally employs
for the injury of the Church, by feduqing her into
unfcriptural laxnefs and forbearance under the pre
tence of charity ; he attempts her ruin by hurrying
her members to the other extreme of unwarrantable
aufterity, that he may break her in pieces by divi-
fion. Of this her hiftory, in different ages, affords
many affecting proofs. But in an evil time,, fuch as
the prefent, when the generality of Chriftians have
little more than the name, he does not need to refine
fo much ; and then there is great reafon to fear, that
a departure from ftrictnefs of profeffion is, generally,
in fo far a departure from Chrift. Nor is it meant,
that in fuch an apoftafy men are always confeioufly
actuated by finifter motives. They may leave a pure
profeffion from confcience, while confcience itfelf is
blinded by the corrupt principles of the heart, and
efpecially by prevailing unbelief, firft producing a
fecret

Ser. 43- °f Unbelief. 335
fecret apoftafy. But fo far are they from perceiving
this, that they perfuade themfelves, they are doing Qod
iftrvice. 4. Unbelief drives others fo far, that they entirely
renounce a religious profeffion. In the accomplifh-
ment of this, it employs the fame means which in
Others produce a fecret or partial apoftafy ; only, ac
cording to its fuperior ftrength, it gives them far
Sreater force. None, but thofe Who are under the
ominion of unbelief, can be guilty of a total and ha
bitual apoftafy from a Chriftian profeffion. It is not,
indeed, an infallible mark of grace, that men adhere
to a fcriptural profeffion, and continue uriblanleable
in their lives ; although it is a fufficient ground for
judging charitably of them, becaufe we have no right
to go any farther. But he, on the other hand, who
entirely and avowedly renounces all profeffion, may
without any breach of charity be confidered as in tbe
gall of bitternefi. Nor, if we duly attend to the de
pravity of our nature, will it appear ftrange that un
belief in the heart fliould produce open apoftafy in
the life ; this being its native tendency, arid nothing
more than a profecution of its genuine aim. For un
belief itfelf, whatever be its outward effects, is the
higheft act of the corrupted nature of man. It is ra
ther furprifing that one, furrounded by the allureriients
ofthe world, a prey to the temptations of Satan, and
under the dominion of fo many lufts, fhould, without
any experience of the power' of religion, ftill main
tain a profeffion of the faith. Indeed, nothing but
reftraining grace could preferve fuch from proceeding
to the fame degree of wickednefs with others. Fot
what influence foever remaining convictions and a
regard to character or intereft may have ; fo violent
is the torrent of corruption, that thefe would be of as
little avail, as the fmall ftones of the brook, oppofed
to the force of a mountain- ftream ; fo boifierous is
the blaft of temptation, that they would be only as
a rolling thing before the whirlwind.
Even

336 On the Tendency Ser. 43.
Even a real Chriftian, under the immediate im-
pulfe of terror, or of any other overpowering tempta
tion, may be hurried fo far, as outwardly to renounce
his faith. Thus did Peter. But his apoftafy wa's of
fhort continuance. One took of love from his much-
injured Mafter brought him to himfelf. Solomon
went very far in apoftafy, and continued longer under
its power, than any other Saint we read of. His
wives turned away his heart after other gods. But it
does not feem, that we are to underftand this expref
fion in its full latitude. He did not renounce the
worfhip of the true God. For it is only faid, in ad
dition to the foregoing words, that his heart was not
perfect with the Lord his God, as was the heart of Da
vid his father. Now, had the apoftafy been total, it
would have been expreffed in far ftronger terms. It
follows indeed ; Solomon went after Afhtoreth the
goddefs of the Sidonians, &c. But this appears after
wards to be reftricted to finful compliances with his
wives, particularly in building high, places for their
idols. The charge of downright idolatry is only di
rectly brought againft them : Likewife did he for all
his firange wives, who- burnt incenfe and facrificed to
other gods *. Befides, there feems to be no reafon
to doubt, that before his death he was brought to re
pentance ; and that in confequence of a difcovery of his
folly and wickednefs in encouraging idolatry, and in
many other courfes, he wrote the book of Ecclefiaftes,
as his public confeffion to the Church of God, and as
an everlafting memorial of his forrow.
5. Unbelief often iffues in confirmed, or injudicial
obduracy. It is unneceffary to enlarge on this, as it
hath been confidered on a former branch of the fub
ject. It hath alfo been elfewhere obferved, that unbe
lief may be viewed either as natural or acquired, or
as fome exprefs it, negative or pofitive. The laft
hath been defined to be that which efpecially confifts
in an abfolute rejection of falvation through the
blood of Chrift. In this fpecies of unbelief there is a
* I Kings xi. 5, — 7.

Ser. 43- of Unbelief. 337
a great and dreadful progrefs, till it affume the form
Of confirmed obduracy. When it proceeds thus far,
it is generally fucceeded by that hardnefs of heart,
which is an awful effect of Divine judgment ; one of
the moft awful indeed, that can befal the finner in
this life. Then the heart, fuperadded to its natural
obduracy, hath all that which hath been acquired by
long continuance in fin, and efpecially in unbelief;
•together with what flows from the powerful agency
Of Satan, and from Divine juftice in giving over to a
reprobate mind. The underftanding is remarkably
blinded. The will is far more rebellious than in its
firft ftate. The confcience becomes feared as with a
hot iron. The affections adhere to the moft abomina
ble lufts. There is not the leaft motion even of
common grace. Scripture affords many inftances of
* this kind. Pharaoh, particularly, is fet up as an ex
ample of the hardening effect of fin. He hardened
his heart, and God gave him up to judicial obduracy,
till he brought irrecoverable ruin on himfelf. And
unbelief lay at the root of all his impiety and obdura
cy. He ftill fecretly adhered to his original defiance ;
Who is the Lord that I pould obey him? He fell a
martyr to his old heathenifh abjuration ; I know not
the Lord, neither -will I let Ifrael gb.
6. It tends to the commiffion of the unpardonable
fin. We are far from fuppofing, that this implies
nothing more than obftinacy in unbelief: for then
it would follow, that, all final unbelievers were charge
able with this fin. Without all queftion, this is ne
ceffarily connected with it. But that fin, for which
we are not to pray, may be perfected before death ;
and fo precludes the propriety of prayer, even when
there is an opportunity of praying for the perfon.
This cannot be the cafe with refpect to final unbelief,
which can never be completed till death fet its feal
to the tinner's rejection of falvation : and this puts
every man beyond the reach of any benefit arifing
from prayer. Thus, it is evident that final unbelief
cannot formally conftitute this fin. It is efpecially
Vol. IL Uu committed

338 On the Tendency Ser. 43.
committed againft the Third Perfon of the Holy Tri
nity ; therefore called blafphemy againfi the Holy
Ghoft *. The prerequifites of this fin are particular
ly mentioned by the Apoftle, in the fixth chapter of
this epiftle. There are high attainments of a common
kind neceffarily antecedent. Thofe who are guilty
of it have been once enlightned. In chap. x. 26. where
there is an account of the fame fin, this is explained
of receiving the knowledge ofthe truth, a particular ac
quaintance with evangelical doctrines, in oppofition
to grofs ignorance, which might indeed produce a
blafphemy, but not of an unpardonable nature. Paul
himfelf was a blafphemeri, but ignorantly and in unbe
lief. Such have alfo tafied of the heavenly gift, been
made partakers of the Holy Ghoft, and have tafied the
good word of God, and the powers of the world to
come ¦[. In regard to fuch, it is declared that if they
fall away, it is impoffible to renew them again to re
pentance. This fhows that the fin here defcribed im
plies open apoftafy, and alfo a fpirit of impenitence
and obduracy. Thefe words do not feem to exprefs
any impoffibility as arifing from the nature of God ;
or any defect of merit in the blood of Chrift ; which
cleanfeth from all fin, ox of efficacy in his Spirit, who
diftributes his gifts and graces according as he will.
But they refer to the nature of the fin itfelf, which
neceffarily implies fuch an obftinate rejection of the:
only remedy, that the fubjects of it never wifh to be
renewed again to repentance. Indeed, there feems to
be not only an impoffibility from the nature of the
fin, but from the purpofe and will of God. It would
appear to be his pleafure, as a God of infinite juftice,
becaufe of the dreadful nature of this fin, fo far to
give up thofe who commit it, that they fhall never
have another opportunity of trying the virtue of that
blood, or power of that Spirit, which they contemp-
tuoufly reject ; to exc-ude them from every degree of
hope ; to deny th m - 11 benefit from that only facri
fice which they m Jicioufly renounce ; and for this
end,
* Matth. xii. 31, | See Ser. xvii.

Ser. '43. of Unbelief. 339
end, agreeably to the very nature and fpirit of the
fin, judicially to fhut them up from the leaft motion
or defire of heart towards any benefit from it, by iuf>
fering confcience to continue in peace, and withdraw
ing all the itrivings of his Spirit ; or by fo over-ruling
matters, that if confcience be awakened, it fhall be
only to the madnefs of delpair, of which there have
been various fearful inftances. This feems to be im
plied in all the pafiages where this fin is mentioned.
It is called a fin unto death ; a fin for which we are
not to pray, that is, for the perfons chargeable with
it; a blafphemy that pall not be forgiven, either in this
life, or in that which is to come. So the Apoftle, in
both places of this epiftle, where he defcribes this
fin, feems efpecially to reft the impoffibility of a re
newal on the extreme guilt of the fin itfelf. There
remaineth no more facrifice. And here, It is impoffible,
l£c. — -feeing they crucify to themfelves the Son of God a-
frefh, and put him to an openpame.
These expreffions denote fomething highly atro
cious and aggravated. They do not merely fignify
their avowed apoftafy from the gofpel, and renuncia
tion of all their high attainments of a common kind,
which perhaps have formerly been, viewed both
by themfelves and others 1 as faving; but a determi
ned rejection of falvation through the blood of
Chrift, notwithftanding all the convictions they have
had of the abfolute neceffity and infinite excel
lency of this method, ftrong affections to it, and plea
fing experience of fomething very like its efficacy in
mortifying fin, purifying the heart and life, and giving
communion with God. They crucify to themfelves
the Son of God afrejh. Not fatisfied with all that
Jews and Heathens did, they act this horrid fcene
over again. Their fin hat in it effentially all the
things tranfacted in the literal crucifixion of Chrift.
They abjure him with Peter. But to this they add
the wickednefs of Judas, in betraying him into the
hands of his enemies. They deny and mock him"
in his threefold office. They reject him as a Saviour.
By

34© On tbe Tendency Se&. 43V
By renouncing all reliance on the doctrine of his
crofs, they virtually accufe him as an impoftor, and fet
their feal to the juftice of the fentence pronounced
and executed on him by his enemies. They number
him with. the tranfgreffors. While the nails of their
other lufts affix him to the accurfed tree, the fpear of
their horrid unbelief pierces him to the heart. The
words may be read ; They crucify IN themfelves the
Son of God. /Inftead of crucifying the flefh, in its affections
and lifts, and being by faith crucified with Chrifi ; their
evil, unbelieving, apoftatifing heart is the crofs where
on they crucify him afrep, by rejecting, defpifing and
vilifying all that they ever had of Chrift there ; all
knowledge of him, affection to him, and common
operation of his Spirit. Both thefe views agree in
fubftance ; and both correfpond with what follows ;
and put him to openpame. They do fo, as they virtual
ly approve of the conduct of his murderers. By re
nouncing all profeffion of Chriftianity, they declare
him to be utterly unworthy of their faith, love and
hope. This fin is alfo often accompanied by perfei
cution. They crucify the Son of God afrep, and put him
to openpame, not only in his doctrines and gracious
operations, but in the members of his body.
As the antecedents of this fin are very particularly
explained by the Apoftle here, in the other paflage he
more fully mentions its ingredients *. It is committed '
wilfully ; If we fin wilfully after thai "we have received
the knowledge ofthe truth, &c. This imports that it is
in oppofition to the clearer! light of a common kind, *
ftrong convictions, great warmth of affections, and
ftriking views of eternal matters ; not merely willing
ly, but wilfully, obftinately and malicioufly, as oppofed
to a momentary temptation, and implying the greateft
coolnefs and deliberation. — It includes a contemptuous
rejection of Chrift ; Who hath trodden under foot the Son
of God. This denotes the moft fcornful rejection, pof
fible for the carnal heart, of him who is the Son of
God, and fo poffeffed of all divine authority, -who is
the author, fum and fubftance ofthe Gofpel, and the ,
immediate,
* Chap. x. 26.-29.

Ser. 43. of Unbelief. 341
immediate object of faith, as if he had been not only a
niere man but a vile feducer. It alfo implies a con
tumelious rejection of his mediatory office ; — and hath
punted the blood of the covenant, wherewith he wasfanc-
tified, an unholy thing. Such finners, after once fo-
lemnly profeffing to receive this blood as of infinite
value, as the ranfom of their fouls, as that which con
firmed all the bleffings of the covenant, and by which
Chrift was dedicated and fet apart to be an everlafting
high-prieft, afterwards renounce all confidence in it,
as if it were common blood, that of an ordinary perfon,
nay, of a malefactor juftly condemned for his crimes.
Another thing neceffarily included in this fin, is doing
defpite unto tbe Spirit of grace. He is fo called with
refpect to the difpenfation of grace, and his great work
jn teflifying of Chrift, not only outwardly in the word,
and by the wonderful works that many performed by
his power in the firft ages ofthe Church, but inward
ly, as the immediate efficient caufe of all faving grace
in the hearts of believers, and of all common grace in
the hearts of thofe who thus foully apoftatife. Such did
defpite to him, not merely by attributing the miracles
which they might themfelves have wrought by his
power to another caufe, but by declaring all his inward
work to be mere delufion.
When the guilt of this fin is fo great, when there
is fuch a wilful, obftinate, malicious and contemptu
ous rejection of Chrift and his Spirit, generally attend
ed with perfecution ofthe faints, with horrid revilings
ofthe glorious Perfon and Work of the Son of God,
and with open blafphemy againft the Holy Ghoft, who
can blame the juft and holy God for judicially giving
up fuch mifcreants to fo reprobate a fenfe, as to pre
clude the poffibility of one fimple wifh or defire of re
pentance ? Although he fhould entirely exclude them
from mercy even in this life ; who may fay to him,
What doeft thou ? This indeed would appear to be the
fact. That expreffion, he who defpifed Mofes'' law.
died without mercy, feems to intimate that there is in
this refpect an analogy between thefe two cafes ; that as

342 On the Tendency Ser. 43.
as inftant vengeance was executed on the obftinate
defpifer ofthe law, there is an irreverfible act of con
demnation immediately paffed on fuch a notorious de
fpifer of the gofpel ; efpecially as in ver. 30. it is ad
ded, For we know him that hath faid, Vengeance be
longeth unto me. Nay, the allufion added to the ac
count of this fin, chap. vi. 8. clearly declares this im
poffibility to be Cfpecially the effect of divine venge
ance. The earth, which beareth thorns and briers, is
rejected, and is nigh unto curfing ; whofe end is to be
burned. ' Here are three expreffions defcriptive of
the dreadful ftate of fuch finners. As they have re
jected the living God, they are totally rejected of him.
As they have loved curfing, reviling and blafphemy,
they are nigh unto curfing, or to a curfe. Not only are
they every moment expofed to that fentence which
fhall inftantly plunge them into hell ; but to a previ
ous, peculiar and dreadful curfe, rendering their ftate
unalterable, even while they continue in this world ;
of which we have an emblem in our Lord's curfing
the fig-tree. Their end is to be burned. This is not
only that end to which their, fin naturally leads, but it
is God'sunalterable purpofe to confign them to the lake
that burneth for ever and ever. Whatever refpect this
allufion had to the judgments coming on the barren
earth of the Jewifh church ; from the connection, it
evidently refers in a particular manner to thofe finners
defcribed immediately before. As the law was, with
refpect to prefumptuous fins, fenced by the penalty of
immediate temporal death ; as the gofpel-difpenfation
hath an awful fanction, relating to the eternalftate;
this impoffibility of renewing again to repentance thofe
who commit the fin againft the Spirit, is an alarming
fanction affixed to the fame difpenfation, even with
refpect to the prefent ftate, to deter iri en from finning
againft light, and to fhew the extreme danger of do
ing their utmoft againft God.
Now, that unbelief, in its own nature, tends to the
commiffion of this fin, is very evident from the con
nection ot the account ' given of it in chap. vi. with the

Ser. 43- of Unbelief. 343
the exhortation preceding. To a carelefs reader, the
defcription of the unpardonable fin may appear to be
brought in abruptly. But on the contrary, it is intro
duced as a ftriking illuftration of an important call :
therefore leaving the principles of the doctrine qf Chrifi,
let us go on to perfection ; not laying again the founda
tion of repentance from dead works, &c. Here he ex
horts the Hebrews to advancement in their Chriftian
courfe, to guard againft defection from what they had
attained. For that expreffion, not laying again, de
notes not only the Apoftle's defign of going on to higher
doctrines, without further enlarging on thofe that are
more fimple ; but efpecially the duty of Chriftians not
to recede from their profeffion, to reject thofe doctrines
they have already received with the powerful demon-
ftration ofthe Spirit, to renounce the attainments al
ready made, or even to become flothful and negligent
in any thing concerning their profeffion. He warns
them againft that fruit of unbelief which confifts in
hefitating about truths, the divine power of which
they have already experienced. And how does he
enforce this ? He declares the danger they are in of
drawing back to perdition, by a total relinquifhment
of a Chriftian profeffion, and denial ofthe truth and
power ofthe gofpel. That this is his principal defign
is undeniable from the connection of the beginning of
the chapter with the reproofs contained in the clofe
of the foregoing : Te are dull of hearing ; when for
the time ye ought to be teachers, ye have need that one
teach you again, -which be the firft principles of the ora
cles of God, and are become fuch as have need of milk,
and not of fir ong meat. He intimates, that by their
indolence, backwardnefs and unteachablenefs, they
'; difcovered thofe things which are naturally the begin
nings of a departure from God, the avenues that lead
to it. By the repetition ofthe word repentance, in the
..defcription ofthe unpardonable fin, he evidently takes
a retrofpective view of what he had faid, ver. 1. Not
laying again the foundation of repentance. The danger
of fuch floth, indocility and declenfion, as make it
neceffary

344 On the Tendency Ser. 43.
neceffary for profeffors to do the firft works, to begih
their religion as it were anew, is illuftrated from this
confideration, that if men firft go a certain length in
attainments, and then recede, there is an impoffibility
of laying this foundation again, of renewing them a fe-
cond time to repentance. — In the very fame way does
he ufher in the fame awful doctrine in the tenth chap
ter ; as we fee by the connection of ver. 23. and 26.
Let us hold f aft the profeffion of our faith without waver
ing : For if we ftn wilfully, &c. He cautions, ex
horts and preffes all indiscriminately, as profeffirig
Chriftians, to beware ofthe firft motions of unbelief;
becaufe this fin in its own nature, fetting afide tbe
confideration of a perfon's ftate, directly tends to the
greateft departure from the living God.
That the leaft degree of unbelief hath a native
tendency to this awful fin, which can only be pre
vented by the grace of God, or by incapacity in the
finner from committing it, not from any moral virtue,
but from intellectual and moral defects, the want Of
fufficient knowledge, common illumination, powerful
convictions, warmth of affections, and partial refor
mation, — is very clear from the mode of expreffion
uted by the Holy Spirit, in the words of our text.
This evil heart qf unbelief is not itfelf called a depar
ture, or faid merely to depart from the living God.
But the language is, in departing ; as intimating that
it naturally tends to a continuance in apoftafy, till
the finner, if left to himfelf, arrive at the greateft de
gree of apoftafy poffible for man, or competent to the
ftate of the individual. This evil heart is a fluiee
which, if once opened, knows no reftraint but what
is impofed on it by the reftraining, preventing, re
newing or preferving grace of God. It is a torrent
that would foon burft through all the fences of rea
fon, natural dictates of confcience, common light and
ftrong convictions ; nay, of faving grace already re
ceived, were not believers kept by the power of God
through faith as the mean, kept by continual fupplies
from the fulnefs of Chrift, and thus preferved from
peri thing

Ser. 43. of Vnbelief. 343
ftsrifhing. It is naturally a rejection of the living God,
Mid of that life of God, which can alone preferve
from total apoftafy and eternal death.
7. It tends to the indulgence of all fin. As unbe
lief is itfelf the departure of the heart from God, it
continually impels to an univerfal departure from him
in the life. He, who is under the power of unbelief,
' never views fin as fin. He may be fomewhat deterred
from it, by a fear of its confequences, either in time
or eternity : but he is unacquainted with that
• hatred of fin, as committed againft a God of infinite
holinefs and love, which can only be the fruit of
faith. Unbelief, which rejects Chrift and falvation
through him, muft neceffarily give a preference to
fin his enemy. Nay, that very preference, which the
Unbeliever gives to fin, is the immediate caufe of his
rejection of the Saviour. The character of evil, here
given to the heart, feems, indeed, efpecially to refer to
the great efficacy of pofitive or acquired unbelief. For
it makes the heart a great deal more wicked than it was
before. Nor is it merely called evil ; but the word ufed
denotes great activity in evil, a labour in increafing its
own corruption and that of the life, in fir engtbening
itfelf in its own -wickednefs. For this end, it relaxes
the threatenings of the law, which are denounced to
proclaim the evil and danger of fin ; obfcures the al
lurements of the gofpel, contained in its exceeding
great and precious promifes, which are given us, that
thereby we may cleanfe ourfelves from all filthinejs of
tbe flefh and fpirit, perfect holinefs in the fear of the
lard, and be partakers of a Divine nature * ; rejects
that ftrength that is exhibited for refitting and fob- •
driing fin ; oppofes the exercife of watchfulnefs, and
foof faith, for they are infeparably connected; tries
to overpower all fenfe of our obligations to God, and
of the infinite love of Chrift, which, wherever it is
known and believed, hath a confiraining efficacy ; and
thus gives loofe reins to luft, in confequence of
which men work all iniquity with greedinefs. He
Vol. II. X x who
* 2 Cor. vji. 1. 2 Pet. i. 4.

346 On the Tendency Ser. 43.
who hath no experience of the regenerating and
fanctifying influence of the Spirit ; no perfuafion of
the glory and excellency of Jefus ; of the beauty of
holinefs, which is his image ; of the power of his
grace, which is our antidote againft fin ; nor refpect
to the glorious recompence of reward, which is our en
couragement in the fervice of Chrift, and confolation
amidft all our trials in the Chriftian warfare ; — can
feel no internal bonds ftrong enough to reftrain him
from the indulgence of his lufts. The plague, the
fpiritual leprofy of fin, muft of neceffity fpread in that
man who refufes to wafh in the fountain opened, or
fhew himfelf to the great High-Prieft. Without faith,
there will be no purification of the heart, nor victo
ry over the world. For this alone overcometh it, not
only in its terrors, but in its powerful enticements and
wicked example.
The indulgence of fin, even with real Chriftians,
is in proportion to the prevalence of unbelief. When
this corruption acquires ftrength, they lofe a fenfe of
the prefence and omnifcience of God, a fear of his
difpleafure, an impreffion of the evil of fin, a view of
the power of grace to fupport and deliver them, of
the glorious profpects opened in the gofpel, and of the
bleffednefs fecured to him that overcometh. In pro
portion to the prevalence of unbelief, fin appears more
enticing, the love of Chrift lefs conftraining, the ap
probation of God and the teftimony of a good con
fcience lefs defirable. Faith and a good confcience
always go hand in hand. If we be deftitute of the
one, the other muft go of courfe. And if both are
wanting there is, as to means, no fecurity againft a-
poftafy : Holding faith, and a good confcience, which
fome having put away, concerning faith have made
pipwreck *,
8. It tends to eternal death. If, as hath been
faid, it be a rejection of fpiritual and eternal life,
this muft be the inevitable confequence. For faith
the Word of God ; All that hate me love death. On
this
* l Tim. i. 19.

Ser. 43. of Unbelief. 347
this we do not enlarge, as it is materially anticipated.
We only mention it, as fhewing the progrefs of fin,
which is defcribed by the Apoftle James, in language
ofthe fame import with that ufed in the text. Every
pian is tempted, when he is drawn away of bis own
lufi, whether it be unbelief or any other : for this
word is in Scripture by no means confined to fenfual
luft. There is a drawing away, a begun departure
from God. It is the mind, that is thus drawn away
from, a confideration of the important truths contain
ed in the word, efpecially as illuftrating the evil and
danger of fin. It is turned afide from watchfulnefs.
Thus, the affections are enticed by the deceitfulnefs of
fin. Then luft actually conceives in the will, brings
forth the formal act of fin in the life : and the end
of fin, according to its natural tendency, is fpiritual
and eternal death. Sin, when it is finijhed, bringeth
forth death *. Here is the iffue of unbelief. It be
gins, and goes on, in departing from the living God ;
and at length delivers up its miferable captive into his
hands. And furely, it is a fearful thing to fall into
the hands of the living God. The thunder of his power
-who can underfiand ?
*Jam. i. 14, 15.

SER-

SERMON XLIV.

On the IMPROVEMENT of the DOCTRINE of UNBE
LIEF.

Heb. iii. 12.
Take heed, Brethren, left there be in any of you
an evil heart of unbelief, in departing from the living
God.

w

E are now to make fome practical improve
ment of this fubject.

I. We may improve it for inftruction.
I. We may learn, in general, the great reafon of
the unprofitablenefs of the hearers of the gofpel. , It
is their want of faith. This is the reafon affigned by
the infpired penman, rt? on. iv. 2. He declares that
the Jews, who did nbriibelieve, were externally as
highly favoured as thofe who did. What, then, could
be the reafon of the great difference between the one
and the other ? What can be the reafon of that re
markable difference ftill to be difcerned between fome
hearers of the gofpel and others ? On fome it takes
the greateft effect, changing their hearts and trans
forming their lives ; while on others it feems to have
none at all. The reafon given by the Apoftle is ;
The word preached did not profit them, not being mix
ed with faith in them that heard it. The difpenfation
of the gofpel may be attended with fome illumination,
difcovering itfelf in a confiderable degree of know
ledge, with awakenings of confcience and warmth of af
fections.

Ser. 44. Improvement of, &c. 34^
fections. But all thefe will not produce fruitfulnefs.
The word muft be mixed with faith. Well, it is of
ten attended by faith. Thofe on the ftony ground be
lieved. So did Simon the magician. Yet they fell a-
way. But though, in thefe inftances, there was a
temporary faith, the word was not mixed with faith.-
It was not attended by that faith which is of a faving
kind, and is peculiarly known by this effect, that it
does not merely receive the word, but really incor
porates itfelf with it. The original expreffion is very"
ftrong. It is ufed by profane writers to denote the
mixture of different liquors, by which they are com
bined into one ; that blending of different aliments
in the ftomach, which produces digeftion and nourifh-
ment ; fuch an operation as the tempering of fand
and lime into one mafs, for the purpofe of building. In
the New Teftament it is ufed to fignify that propor
tion difcoverable in the formation of the human bo
dy, with refpect to which it is faid, that God hath
tempered the body together*. Thus, in a fpiritual
fenfe, the word muft be blended, combined and tem
pered with faith, before it can produce any fruit
pleafing to God. They form as it were one common
mafs. As the word itfelf is the exact copy of the
image of him who is the effential image of the Fa
ther ; that image of Chrift, which is impreffed on the
word, muft be imprinted on the heart by the power
of the' Holy Spirit and received by faith. When
the heart is thus foftened by Divine power, it anfwers
to this image like wax to the feal. A metaphor of
the fame import is ufed by James, when he exhorts
his brethren to receive the ingrafted word -which is able
tofave their fouls f . The word muft be grafted into
the heart, like the fcion of a fruitful tree into a wild
ftock. It is this that Chrift means by his words
abiding in us J. Without this mixture and tempera
ment of faith, we can have no permanency in the
word of God.
2. It may be inferred, that we ought to view every
Jin in its natural tendency. ^ This particularly applies to
* 1 Cor. xii. 24. 7 Jam. i. ai. X J°b- xv. 7.

350 Improvement ofthe Ser. 44.,
to unbelief. Therefore the Apoftle holds up this fin
in its genuine fcope, in departing from the living God.
This is one great object of the deceitfulnefs of fin to
conceal its true fpirit, defign and end. This method
it purfues, in order to hide its hatefulnefs. But we
ought to tear off the veil ; and then fhall we fee that
its ways lead down to death.
3. A departure from the ordinances of the Gofpel, is
a departure from God. The Hebrews might be apt
to excufe themfelves for renouncing the Gofpel-dif-
penfation, in the hour of trial, by pretending that
they ftill fecretly adhered in heart to God, trufted in
the Meffiah, and retained a refpect to ordinances for
merly enjoined. But the Apoftle fhows that, by de
parting from the Gofpel, they really apoftatifed from the
living God. Others may endeavour to excufe them
felves in like manner, from their inward refpect to
God, while they refufe attendance on the means of
grace. But all who habitually do fo, renounce the
authority of God, who hath an undoubted right to
appoint what religious ordinances foever he pleafes.
Unlefs we acknowledge his authority in this refpect,
our hearts do not fubmit to him ; we rife up in ac
tual rebellion againft him. The Apoftle illuftrates the
danger of forfaking the affembling of ourfelves toger-
ther, as the manner of fome is ; from the connection
of fuch conduct with the fin which is unto death. For,
adds he, if we fin wilfully, &c It is not enough that
men obferve ordinances which they have themfelves
devifed. This they may call drawing near to God ;
but he Calls it departing from him. They no longer
ferve the living God, but a dead and dumb idol, the
creature of their own deluded imaginations.
4-The great danger of fpeaking irreverently oftheHoly
Spirit, either as to his Perfon or operations. There, are
fome who indulge themfelves in talking in a manner
fo trivial, nay, ludicrous of all that work of convic
tion, illumination, regeneration, fanctification, con-
folation, interceffion and witneffing, which, in the
Word, is afcribed to the Holy Ghoft, that one who
really

Ser; 44. Doctrine of Unbelief '. 351
really believed the fcriptures, and valued the falva
tion of his foul, would not venture on for a thoufand
worlds. Not only is the Deity of the Spirit impugn
ed by fome, and his Perfonality by others, but the
whole of his work is denied by many who call them
felves Chriftians, and not merely denied, but ridiculed
and traduced, as if there were every poffible evidence
of its being the groffeft delufion. But fuch perfons
fhould be exceedingly aware of making their own ex
perience, or rather their own ignorance and want of
experience, the ftandard of Divine truth. Although
they know nothing of this work themfelves, or know
it only fo as to abufe and refift it ; yet, as the fcrip
ture gives at leaft fo much feeming countenance to
this doctrine, whatever may be their notions, they
ought to exprefs themfelves with far greater modefty.
But, indeed, if you deprive Chriftianity of this inter
nal evidence of its truth, if you rob the Church of the
Spirit's operations, if you confine all the promifes
with refpect to the effufion ofthe Spirit to his outward,
vifible and extraordinary work in the firft ages of
Chriftianity, or reduce them into mere metaphors that
exprefs nothing more than a profeffion of religion
and blamelefs converfation ; — you unhinge the whole
frame of Divine Revelation ; fpoil Chriftianity of its
moft powerful and irrefiftible demonftration, bereave
the Church of Chrift of her greateft confolation under
the abfence of his human nature ; deprive her of the
ftanding and diftinctive character of a Church qf the
living God ; debafe all religious worfhip into a mere
form ; reprefent the children of God, who declare
that they are led by the Spirit, as the moft wretched
enthufiafts ; make the word of God not merely a dead
letter, but a felf-contradictory fable ; and in reality
do defpite to the Spirit of grace, by whom all believers
are fealed to the day of redemption. You, who act
fuch a part, confider not with what a liberal hand
you throw your fopplies into the treafury of infidels.
The work of deftroying Chriftianity is really completed
between you, as far as your feeble efforts can avail.
They

35a ; Improvement of the Ser., 44.
They deny all the outward evidences of its truth.
You, who revile the work of the Spirit, even while
you feem zealoufly to defend revelation againft deifti-
cal attacks, deny all its inward evidence, its power
on the underftanding, confcience and heart. And
where is Chriftianity left between you ? They, with:
greater boldnefs, honefty and felf-confiftency, renounce
both fpirit and form at Once. You, with more ap
parent modefty, wrill fubmit to the form, if the fpirit
of Chriftianity be renounced. Thus you reduce it to
a mere fhadow, a non-entity, no better, at leaft, for
falvation, than the light of nature, the deity of infi
dels. Whatever zeal you difcover againft them, you
only buy the truth in one part of the market, that you
may fell it in another. We are far from infinuating,
that you are chargeable with the fin againft the Holy
Ghoft. We hope that through ignorance you do it. But
this reviling ofthe work of the Spirit is a dreadful
approach to that fin which is called fpeaking a word
againfi the Holy Ghoft, and a moft mournful evidence
• that you are entire ftrangers to the power of the Go
fpel. When our Lord, by the mode of expreffion
ufed, brings the matter to fo narrow a point as this,
{fpeaking a word againfi tbe Holy Ghofi J, he evidently
m^ans to declare the great guilt of trifling in any way
with this fubject, and the unfpeakably dangerous fitu
ation of that man who dares to deny the truth of the
Spirit's operation. But let not fuch contumelious
oppofition ftagger thofe who have felt the power of
this Divine Agent. Your faith, my brethren, refts on
a furer foundation than to be removed by the fcorn,
fallacy or ignorance of foolijh men. This very oppofi
tion to the truth of the Spirit's operation, this very
oppofition to the foul and fpirit of Chriftianity, is a
confirming evidence of the truth of our holy religion.
Without this, it could not be true. For our Lord,
when he promifed the Spirit, pledged himfelf for this
precious gift in fuch language as carries in it a cer
tain, although mournful evidence of the truth of his
work. He affured his difciples that it would be de
nied

Ser. 44. Doctrine of Unbelief . 353
nied and rejected by the bulk of mankind around
them. I will pray tbe Father, and he fhall give you
another Comforter, not for an age or two only, but that
be may abide with you for ever, even the Spirit of truth,
whom the world cannot receive, becaufe it fieth him not,
neither knoweth him : but ye know him, for he dweiieth
with you, and /hall be in you *.
5. We may learn, that even the partial exercife of
unbelief in the hearts of God's people, is highly pro
voking to him. Therefore we are fo earneftly dehort-
ed from it. We have an inftance of his difpleafure,
in this refpect, with two eminent faints, Mofes and
Aaron, although Mofes was the principal actor. The
fin charged againft them is unbelief: Te believed me
not, tofianctify me in the eyes of the children qf Ifrael.
Wherein the particular act of unbelief lay, we cannot
pretend to determine ; whether it was in fruiting the
rock, inftead of fpeaking to it, as God had command
ed, yea, in fmiting it twice ; or in doubting of God's
will to give water ^to fuch rebels, which might be the
reafon of tbe rafhnefs -of Mofes in fmiting it ; or whe
ther, as fome think, it lay in thefe words, Muft we
fetch you water out af this rock ? which are fuppofed to
imply a doubt. Perhaps, it is moft probable, that it
was in uttering thefe or fome other words not record
ed 5 as the Spirit of God, in another place, defcribes
his fin, as eminently confining in this, that he fpake
unadvifiedly with his lips \. Certain it is, that although
the particular act ofthe unbelief of thefe holy men is
not clear to us, it was perfectly fo to the all-feeing eye.
And fo much was the Lord difpleafed, that he faid ;
Therefore ye pall not bring this congregation into the
land which I have given them %. One thing that feems to
have been peculiarly offenfive to God, is the conduct of
Mofes in fmiting the rock, when he was commanded
only to fpeak to it. This Rock was Chrifi §, an illuf-
trious type of him : and thus Mofes unadvifiedly did
all in his power to deftroy the ftrictnefs pf the figure,,
Vol. II. Yy becaufe
* Joh. xiv. 16, 17. f Pf"a1" cvi' 33' X- Num. xx. 10— 12.
§ 1 Cor. x. 4.

354 Improvement ofthe Ser. 44,
becaufe the Antitype was to be fmitten once only.
All the waters, of life and confolation" that fhould
proceed from this Rock, were ever after to be brought
forth by fpeaking of it, by fitting Chrifi forth in
the word as crucified and Jlain, as fmitten ; and by
Peaking to it, by applying to Chrift in the exercife of
faith and prayer, looking to the Rock that is higher than
we, fleeing to him as the padow of a great rock.
II. This fubject affords ground of trial. Let eve
ry one put this important queftion to his own, heart,
as in the fight of God, who fearcheth the heart;
" Do I really believe in Chrift, or am I ftill under
" the power of this evil heart of unbelief?" We fhall
mention a few fcriptural characters, fo plain, that in
the proper ufe of means, particularly prayer and de
pendence on the Spirit, they may eafily be applied by
the weakeft.
1. If your faith be faving, you are convinced that_
it is the work of God. It is called faith of the opera
tion of God. Faith is not qf yourfelves : it is the gift
qf God. He who apprehends that he can believe of
himfelf, and when he pleafes, gives fad evidence that
he is ignorant of his own heart, and of the power of
Divine grace. For wherever this gift is bellowed, it
difcovers to the receiver, that he is dead in trefpaffes
and fins. He is made to confefs that a man can re
ceive nothing, except it be given him from heaven.
2. It is attended with evangelical repentance. They
fhall look on me whom they have pierced, and fiall
mourn. Hath your heart never been broken on ac
count of fin, from a view of its being exceeding finful,
as committed againft a God of infinite holinefs ? Have
you never feen its evil, as committed againft a God
of love in Chrift, proclaiming peace and pardon even
to you ? Have you never viewed its dreadful guilt and
filth in the crofs of Chrift ? Have you never been
made to abhor yourfelves ? Has all your forrow for fin
been confined to its confequences ? If fo, you are yet
ftrangers to the faith of God's elect.
3. The

Ser. 44. . Doctrine of Unbelief. 355
3. The heart is purified by means of it. Faith is
the great inftrument which God ufes for this purpofe.
Kepurifletb the heart by faith*. This grace always
produces holinefs. It inftigates to, and is inftrumen-
tal in the mortification of all known fin. Having thefe
promifes, let us cleanfe ourfelves from all filthinefis of
the fiefh and fpirit. This implies, that we have no
faith or actual intereft in thefe promifes, unlefs they
have this effect. A courfe of fin is inconfiftent with
the being of faith ; becaufe this directly oppofes and
defeats the very defign of the gift of this grace, which
is to conform man to the image of God. Faith incites
to the ftudy of univerfal holinefs; — perfecting holi
nefs in the fear of God. Nor does it corifift in a mere
hatred of fin or defire of mortification. There is an
"actual deftruCtion of fin, and a conftant aiming at new
obedience ; nay, fome real progrefs in this heavenly
courfe. -j
4. It worketh by love. It produces a fupreme love
to God. For he that loveth not, knoweth not God. It
works by love to the brethren. For hereby do we
know that we are paffed from death to life, &c. The
reafon of this love to them, is not fome natural quali
fication or • external circumftance, but their likenefs
to Chrift the firfi-born. If we love him that begat, we
will love them that are begotten qf him. It produces
love -to our very enemies. This is the fecond com
mandment, Thou palt love thy neighbour as tbyfelf.
Now, our neighbour is a partaker of the fame nature
with ourfelves, whatever be the ftate of his mind to
wards us.
5. It overcometh the world. The Church is repre
fented as having the moon under her feet. This may
be underftood of the prefent world, of which, becaufe
ofthe uncertainty of all its enjoyments, the moon in
her many waxings and wanings, in her conftant
changes, is a very proper emblem. Faith overcomes
the world, in its allurements. By faith Mofes refufed
to be called the fon of Pharaoh's daughters choofing ^
rather
* A&s xv. 9.

356 Improvement of the- Ser. 44.
rather to fuffer affliction with tbe people qf God, than
to enjoy the pleafures of fin for a feafon. It over
comes the frowns and terrors of the world. By faith
he forfook Egypt, not fearing the wrath of the king.
But if any man love the world, or the things of the
world, the love ofthe Father is not in him.
6. It produces an high efteem of Chrift. For to
them that believe he is precious. The precioufnefs . of
Chriftj like all divine truths, that lie near the vitals
of religion, is, by the generality of thofe who are
called Chriftians, confidered as a topic of loofe de
clamation appropriated by filly enthufiafts. But the
Apoftle Peter thought otherwife ; and all true believ
ers will join with him. The Church in fhe Song re-
prefents her Beloved as altogether lovely. If you
know nothing of the precioufnefs and incomparable
excellency of Jefus ; if to you his name be not as oint
ment poured forth, communicating a fweet and delight
ful odour to every thing connected with it ; if you do
not efteem, or at leaft habitually defire to efteem him
above all, as better than father or mother, fifter or
brother, hufband or wife, or children, houfes and
lands ; alas ! you are yet under the power of unbelief.
Can it be enthufiafm or fanaticifm, to fpeak of loving
him who firft loved us, who loved us from eternity,
who loved us while we were in the moft abominable
and miferable fituation, who loved us from the mouth
of hell, who fo loved us as to give his infinitely pre
cious life as a ranfom ? Call this enthufiafm if you
will ; let my foul be eternally loft and fwallowed up
In it, fo filled with, overpowered and engroffed by it,
as, in a comparative refpect, to hate every thing elfe.
If to you he appears as having no form nor comelinefs,
no beauty why he pould be defired ; be affured that he
is actually defpifed and rejected of you. And if any
man love not our Lqrd Jefus Chrifi, let him be Anathe
ma, Maranatha.
7. Faith receives and improves Chrift in every re
fpect in which he is revealed. It embraces him in
his Perfon as God-man. Therefore believing is cal led

Ser. 44- Doctrine of Unbelief . 357
led receiving him. Indeed, faith is, on our part, the
great inftrument of union to Chrift. Faith embraces
his righteoufnefs. Therefore it is called the righteouf
nefs of faith, and faid to be unto all and upon all them
that believe. It receives him in all his offices, as made
of God to us wifdom, righteoufnefs and fanctification.
If any man wifh to receive Chrift as a Prieft for jufti
fication, without owning him as a King for fanctifi
cation, he is none of his. For his name is called j'efus,
becaufe hefaves his people, not in, but from theirfins.
8. Faith purifies the life. As the body without the
fpirit is dead, even fo faith without works is dead
alfo. That faith which does not influence the prac- v
tice, is deceitful and deftructive. For our faith muft
be juftified to ourfelves, to the world, and before the
tribunal of God. It muft be declared to be genuine
by its fruits. It does not merely produce an obferva-
tion of the precepts contained in the firft table of the
law. He is a mere formalift, a nuifance to the Church
of God and caufe of Chrift, who is not equally con
cerned for the glory of God in an obfervation of the
precepts of the fecond table. Here is the true place
of that moral virtue, which, if recommended in any
other place and order, is a mere nothing in Chriftiani
ty; but if enjoined as the fruit of faith and union to
Chrift, as flowing from grace in the heart, and an in
gredient in holinefs, is fomething that we underftand.
This is a faithful faying, — that they who have believed,
ought to be careful to maintain good works. This is
the Divine order ; and any one who does not confider
Chriftianity, as laying him under the moft powerful
obligation to morality in this connection, as( well as he
who puts it out of its place, is a liar, and the truth is
not in him.
In the laft place, this fubject affords ground of ex
hortation. You, who, from the preceding characters, or from
others contained in the word, have any evidence of
deliverance from the reign of unbelief, may be ex
horted to wutchfulnefs. This is the fum of the ex
hortation

358 Improvement of the Ser. 44.
hortation in our text. Spiritual floth is the chief op
portunity of unbelief. When the Chriftian lets down
his guard, the great adverfary mounts his. It is
while menfieep, that the enemy flows his tares. It was
thus that Satan prevailed to get them fown in para-
dife. Careleffnefs was the firft inlet of unbelief;
When our mother Eve began to converfe with the
ferpent, fhe began to fall. The Chriftian will find,
that, in general, any violent infurrection of unbelief
is preceded by careleffnefs about fome duty or other;
and efpecially by remiffnefs in prayer. For this
ought always to be joined with watching. Watch
and pray, that ye enter not into temptation. In that in
ftance ofthe unbelief of Mofes, formerly mentioned,
when he provoked God at the waters of Meribah, he
firft loft the management of his fpirit, with refpect
to man, and then the exercife of his faith in regard-
to God. He fmote when he fhould only have fpoken ;;
and he fpake unadvifiedly, when he fhould have kept
filence. A delay of going to the fanctuary feems to
have been Afaph's firft fnare, when he proceeded fo
far as to conclude, that he had cleanfed his heart in.
vain *. Confider the danger you are expofed to, as
in yourfelves. Walk circumfpectly. This exhortation'
is of the fame import with that before us, Take^heed.'
Look around you, view the many hofts that encamp
againfi you ; not to encourage the fear of unbelief, but
to guard you againft felf-confidence. Confider your
danger from your lufts, from Satan,' from the world.
Let a furvey of the multitude and ftrength of your
enemies excite you to the fame exercife with David :
Many there be which fay of my foul, There is no help
for him in God. But thou, O Lord, art apieldfor me,
my glory and the lifter up of mine head. You are call
ed to watch, but not to watch alone. Chrift ftill fays
to you as to the difciples, Watch with me. It is not
enough that he watches-. He will have you engaged
in the fame work. For you muft be fellow-w^orkers
with him, elfe you will never be fellow- victors. To
him that overcometh will I give to fit on my throne, even
* Pfal. Ixxiii. 17.

'^SfiR. 44- Doctrine of Unbelief . 35,5
even as I overcame. Arm yourfelves therefore with the
fame mind.
Still improve Jefus as Mediator. As he is the im
mediate object of faith, a conftant improvement of him
is the beft antidote againft unbelief. When, by rea
fon of trying difpenfations, this corruption infinuates,
that you fhall never receive the good of the promife,
or when it flirs up prejudices in your minds againft
revealed truths, and efpecially againft the fovereignty
of God in all his djfpenfations ; look to Chrift as your
Prophet, hold to his word as your cable, which the
moft violent ftorm cannot break ; depend on his Spirit
to lead you unto all truth, to preferve you from error,
and to be a comforter to you. They looked unto Him
and were lightened. — Does unbelief fuggeft doubts of
the love of God, or of his willingnefs to fave ? Turn
your eyes to the crofs of Chrift. Have I not graven
thee, faith he, on the palms of my hands ? Does guilt
flare you in the face. Look to his blood. It fpeaketh
better things than the blood of Abel. Though your fins
have the fame cry with Abel's blood, a cry for ven
geance, yet that of Jefus cries for mercy, even on thofe
who have pierced him, whether literally or fpiritually
by their fins. Stedfaftly believe in him as wounded
for your tranfgreffions, and bruifed for your iniquities.
Does unbelief arraign his ability, becaufe of the pecu
liar badnefs of your fituation. Look to him as your
interceding High-prieft, who is able to fave to the ut-
termoft — -feeing he ever liveth to make interceffion for us.
Fix your faith and hope on him as your forerunner
who hath for you entered. The improvement of the
prieftly office of Chrift, both as respecting oblation
and interceffion, is pointed out by our Apoftle as the
fpecial preventative of a departure/raw the living God.
Having boldnefs to enter into the holiefi of all by the blood of
Jefus, and having an High- Prieft over the houfe of God ;
let us hold f aft the profeffion of our faith without waver
ing. This is that faith in him, which alone can pu
rify both heart and life. Your heart will hefprinkled
from an evil confcience ; and your bodies will be waftwd
vMh

360 Improvement of the Ser. 44,
with pure water. — Is unbelief ready to fuggeft that,
by reafon of the ftrength of indwelling corruption and
outward enemies, you fhall perifh, or to make you fret
under worldly hardfhips ? Fix your eye on Chrift as
your King, who hath faid, i" will fubdue all thine ini
quities ; and alfo, 1 have made, and I will bear. En
tertain no unbelieving defponding fears of your fpiri
tual foes. For tbe Lord as certainly faith to you as
he did to his ancient Ifrael ; The Egyptians whom you
have feen to-day, ye fhall fee them again no more for
ever *. You fee many lufts at prefent. They may
be boldly faying, I will purfue, I will overtake, &c.
and you may be apt to feal the truth of their vain '
boafting. But you only fee them for a day. The
Lord limiteth a certain time for their rage. Then he
will make their very wrath to praife him, and eternally
refirain the remainder of it. You muft lay your ac
count with ftruggling and fighting, during the fhort
day of life. But the time is coming that ye Jhall fee
them no more for ever. It is with all faints as it was with
the fons of Jacob. On the one fide of the Red Sea,
they faw their enemies in full power, triumphing be
fore the victory : on the other, they faw them all dead
men. Nothing fiall hurt nor defiroy in God's holy
mountain. ' You fhall have no view of your corruptions
there, but as of enemies that are fallen, and pall arife
no more. The fame fea that gave the Ifraelites a paf-
fage on dry land, was the grave of their enemies. So
the very fame waters of death that fhall fly hither and
thither, to give you a fafe and eafy paflage, fhall de-
ftroy all them that now afflict you. Like Ifrael, you
fhall then ting the fong qf Mofes, and what is more, the
fong ofthe Lamb ; and this fhall be one delightful note
in it, We went through fire, and through water, but
thou br ought efi us out at length into a wealthy place.
As Jefus is exalted a Prince and a Saviour to give,
prefent the fame petitions to him now that were pre
sented to him in the days of his flefh : Lord, increafe
our faith : Lord, help thou mine unbelief. He as Me
diator is the author and finper of our faith.
When
* Exod. xiv. 13.

Ser. 44- Doctrine of Unbelief. 30"!
1 When tempted to depart from the living God, by
«nnbelief, or by any other luft, call to remembrance
the many obligations you lie under to his fervice. Say
to thy foul, Chriftian, " Hath not God the Father
" given thee to his beloved Son ? And wouldeft thou
*' giye thyfelf to the Devil? Hath not Chrift re-
" deemed thee by an ineftimable price ? And would-
4t eft thou become the flave of fin a fecond time ? Is
" not the Holy Ghoft thy bleffed inhabitant ? And
" wouldeft thou defile his temple ?" Firmly believe
the love of God to you. For this is the moft effectual
mean for deftroying the love of fin. Let this be the
language of thy faith, retting folely on the fure foun
dation of divine faithfulnefs : " God is my reconciled
" Father ; and how can I rebel againft him ? Jefus
" is my Hufband ; and how can I commit adultery ?
" The Spirit is my Comforter ; and how could I pre-
" fume to grieve him ? Sin is the moft abominable
" thing in the world, the only abominable thing, that.
" which my God hates ; and therefore I cannot love
" it. Satan is my irreconcilable enemy ; and fhall I
" put a weapon in his hand for my own deftruc-
" tion ?"
You, who from the foregoing proofs have reafon to
judge that there is ftill in you an evil heart of unbelief,
may be exhorted to confider, whom you reject. It is
the living God ; the Author of all life, natural, fpiritual,
and eternal ; who gave life to the body, by breathing
into man the breath of life ; who alfo gives life to the
dead foul, by breathing on it, and faying, Receive ye the
Holy Ghoft. Attend to the nature of this fin. It is itfelf
a departure, and it influences to a continued departure
from Chrift. And confider the iffue. It is a fearful
thing to fall into the hands ofthe living God. Pray for
the grace of faith. Afk it in the name, in the behalf
qf Chrifi. Endeavour a prefent acceptance of him as
offered to you, in the moft exact fuitablenefs to your
neceflities, in all their extent and variety ; as wifdom
to the ignorant, righteoufnefs to the guilty, fanctifi-
cation to the unclean, redemption to the captive,
Vol. II. 7. z ^ ftrength

362 Improvement of, &c. Ser. 44,
ftrength to the weak, food to the hungry, drink to the
thirfty, balm to the wounded, riches to the poor/
clqathing to the naked, light to the blind, life to the
dead. ' You cannot, indeed, believe of yourfelves. But
you muft diligently endeavour to do fo. Nor is there
any contradiction here. For this is the commandment
qf God that ye pould believe. And it is only by ftre-
nuoufly attempting obedience and dependence on the
promife for ftrength, that you, have any warrant to ex
pect the gift of faith. Your hand is indeed wither
ed ; but when Chrift commands, you ought, without
any doubts or. murmurings, to make an immediate ex
ertion to firetch it out. For where the word of our
King is, there is power. But you can never experi
ence the communication of this power to you, as con
tinuing to difobey the voice of his word.
As profeffing Chriftians, it is incumbent on you
all, not only to take heed to yourfelves, but to one a^
nother. It was the impudent language of the firft
murderer, Am I my brother'' s keeper ? He was indeed.
Every man is appointed by God as a watchman over
his brother. For it is the fecond commandment,
Thoupalt love thy neighbour as thyfelf. It was by for
getting that he was his brother's keeper, that he
became his deftroyer : and every one who hateth
his brother is a murderer. Now, even where there is
no pofitive hatred, there may be that which, is inter
pretative. For it is faid, Thoupalt not hate thy bro
ther in thy heart ; thoufhalt in any wife rebuke thy neigh
bour, and not fuffer fin upon him. The two laft ex
preffions fhow what God accounts hatred, and what
he means by the firft. If thou art bound to do all in
thy power for his natural life, how much more for the
life of his foul ? To fhow that the injunction in the
words refpects our duty towards each other, it imme
diately follows : But exhort one another daily; while it
is called, To-day ; left any of you be hardened through
the deceitfulnefs of fin.
SER-

SERMON XLV.

On the E N M I T Y of the HEART.

Rom. viii. 7.
The carnal mind is enmity againfi God.

THERE can fcarcely be a groffer miftake, or one
more directly oppofed to the tenor ofthe Word,
than to imagine that man in his natural fituation is
poffeffed of all thofe powers which are requifite for
glorifying God, and fecuring his own eternal happU
nets. The Scripture gives a very different account of
matters. Inftead of reprefenting man as poffeffed of
fuch ability, it exprefsly declares that naturally he is
deftitute of every thing which is really pleafing to God,
or profitable to himfelf. It not only denies that he
hath the power of turning himfelf to God, but that he
hath the will. Inftead of afcribing to him the firft prin
ciples of every good and gracious inclination ; whe
ther we believe it or not, it charges him with the feed
of everything that is corrupt. It does not afiert that
the principle of faith is merely weak, but that he is
actuated by an evil heart of unbelief ; that love tb God
needs to be awakened and confirmed, but that he is
an enemy to him, nay, enmity itfelf. For the carnal
mind is enmity againfi God. The

364 On the Enmity Ser. 45.
The fubject fpoken of is the carnal mind. The word
tranflated mind includes various things : it fignifies
wifdom, . will, defires, or affections ; not abstractly,
but as feated in their fubject, the heart of man as un
renewed. Literally, the expreffion may be read, the
minding of the fiefi. The nature of the mind itfelf
is figuratively defcribed from that of its operati-
ons. Thefe are habitually of the flefh; that is, cor.
rupt. The carnal mind is faid to be enmity againft
God; the abftract being put for the concrete. It is
not merely oppofed, but in a ftate of the greateft op
pofition to him. By the carnal mind fome underftand
that of one addicted to a fenfual life, to the indulgence
ofthe lifts of the flefh. In this fenfe they allow the
juftnefs ofthe declaration. But that this is an unjuft
view of the expreffion, and that it does not merely
denote thofe who live in the practice of grofs fins, but
Aridity and immediately applies to every man as he
comes into the world, will appear from the context,
and from the general ufe of the word flefh in Scrip
ture. The chapter commences with a comfortable decla
ration of the completenefs of the juftification of all
the children of God : There is no condemnation to them
-who are in Chrift Jefus. But left any fhould claim this
privilege who have no title to it, the character of thofe
to whom it belongs is immediately fubjoined ; — who
walk not after the'fiefh, but after the Spirit. What 'is
here meant by the Spirit, we find from ver. 2. For the
law of the Spirit qf life, in Chrifi Jefus, hath made me
free from the law of fin and death. Speaking iri the
name of all believers, Paul afcribes his deliverance
from the dominion of fin to that new nature commu
nicated to him, by the Holy Spirit, in regeneration.
He calls it' a law, as oppofed to fin, to denote its influ
ence on the heart and life. As the law of tbe Spirit
of life fignifies the renewed nature, not principally in
its actings, but in the habit ; the flefh muft be taken in
the fame latitude, as denoting not only the acts of fin
in the converfation, but its corrupt principle in the
heart,

Ser. 45- of the Heart. 365
heart, which exercifes dominion over every unrenew
ed man, as a law enforces obedience from all who are
under it. In ver. 3. it is declared that God, by the
miffion and work of his Son, hath effected that which
the law could not do, becaufe it was weak through the
ftp. Whereas the law could juftify none who truft
ed in it, he hath accomplifhed the juftification of his
people by the obedience and fuffering of Jefus. The
weaknefs of the law, through the flefh, does not fignify
that the law could not juftify, becaufe ofthe fubjec-
tion of fome to carnal lufts ; for although this might
have prevented their juftification, it would have been
no bar to that of others who were free from fuch fins.
But the clear meaning ofthe expreffion is, that the law
was incapable of juftifying any, becaufe ofthe univer
fal weaknefs and depravity of man, who was utterly
unable to fulfil its ftrict and extenfive demands. That
the flefh is to be here taken in no other fenfe, appears
from the manner in which the Son of God was fent,
in the likenefs of finful flefh ; not, furely, as bearing a
refemblance to men under the dominion of fenfoal or
carnal lufts. This would be blafphemy ; for he was
holy, harmlefs, undefiled, and fieparate from finners : but
while poffeffing real humanity, as being made to the
eye of man fo perfectly like to this nature, which is
radically corrupt, being in all points tempted or tried
as we are, fubjecting himfelf to wearinefs, faintnefs,
hunger, thirfi, poverty, affliction, and temptation from
Satan, that by far the greateft part of thofe who faw
him, concluded him to be a mere man, who had come
into the world in the fame manner with themfelves.
For they did efteem himfiricken, fmitten qf God, and
afflicted, on account of his own fins.
In ver. 5. the Apoftle diftinguifhes all men into
two claffes, thofe who mind the things oftheflefij, and
thofe who mind the things of the Spirit. Fie declares,
that they that are after the flefh do mind the things qf
the fiefi); intimating, that thofe who are in the ftate
of corrupt nature, live and adt according to the dic
tates of this nature ; but that they who are renewed bv

366 On the Enmity Ser. 45.
by grace, live in a fpiritual manner. To underftand
the words in another fenfe, is to deprive them of
meaning, to .make them affert a thing of itfelf, t6
charge them with a weaknefs unworthy of the Spirit
of infpiration. According to the view of fome, their,
meaning muft be ; " Thofe who are under the power
" of carnal lufts, are under their power ; but they
" that are fpiritual in their principles and conduct,
" are fpiritual." Befides, according to this interpre
tation, it would follow, from that diftindtion which
Paul makes of all men into two claffes, that all who
were not addicted to fenfual habits were fpiritual per
fons ; that is, that all who did not indulge thofe lufts
that properly refer to the flefh, were really holy, al
though under the power of any fin, not of a fenfual
kind, nay, although fubjected to all the lufts of the
mind. The fame diftinction is preferved in ver. 6.
and the confequences of both thefe ftates are partieu>
larly declared. To be carnally minded is death. An
unrenewed nature expofesaman to eternal death, and
prefently retains him in a ftate of fpiritual death. But
to be fpiritually minded is life and peace. A mind, ha
bitually acting according to the principles of a renew-
ec nature, is infeparably connected with fpiritual and
eternal life, and enfures the poffeffor of the peace qf
God that pqffeth all underftanding. Thefe declarations
are made, not only as an illuftration of the truth of
what is afferted in the verfe immediately preceding,
but as a confirmation of the propofition contained in
verfe 1. The reafon why thofe, to whom there is no
condemnation, walk not after the flefh, but after the Spi
rit, is, that the former confifts only with a ftate of
death, but the latter is attended with confequences
directly oppofite. Were the mind of the ftp to be re-
ftricted to the indulgence of carnal lufts, it would fol
low, that death had the fame reftridtion, and that a
man free from fuch" indulgence, although under the
power of fin in other refpects, were not only free from
death, but iecure of life and peace.
But

Ser. 45. of the Heart. 367
But left it fhould feem a fevere fentence which the
Spirit of God paffes on all unrenewed perfons, a fa-
, tisfying reafon is added in the words of our text : Be
caufe the mind of the flefh is enmity againfl God. Not
only thofe who live in grafs fin, but all who are under
the power of natural corruption, how fecretly foever
it work, whatever milder appearances it may affume,
are in reality in a ftate of war with God. It is not
fubject to the law of God. Its oppofition to the law is
the fruit and evidence of its natural enmity, not the
caufe. Neither indeed can be. This is very forcible,
and directly cuts the finews of that fcheme which re-
prefents the mind as not naturally oppofed to God,
but only thofe corrupt habits that take hold of it as it
were from without. For were the mind here meant
as only infected by acquired habits, it might fafely be
faid that it is not fubject ; but unlefs the whole frame
and difpofition of the heart were intended, it Would
never be faid that it cannot be. For this fubjectron
might be accompliffied by means of confideration,
moral fuafion, or a view of the fatal confequences of
fin. But the mode of expreffion ufed denotes that the
old corrupt principle muft be entirely broken, becaufe
it will never yield. It is like an enemy to whom no
quarter can be given, becaufe he refills to the laft
moment of his exiftence.
In the fame fenfe is the word flefh generally ufed
in Scripture, when applied to fin, to denote not
merely the practice, but the principle in the heart ;
whether, according to the fenfe of this paflage,- as
fubfifting in the unregenerate, or as in part fubdued
by a contrary principle of grace. Thus our Lord de
clares . That which is born of the flefh, is flefh, John iii.
5. The meaning plainly is, that all that can pro
ceed from finful parents, in the way of ordinary ge
neration, muft be a corrupt nature, a nature under
the abfolute power of fin. For who can bring a clean
ihing out of an unclean f So Paul fpeaks, They that
are Chrift's, have crucified the ftp, with the affections
and' lufts, Gal. v. 24. Through the power of a re
newed

368 On the Enmity Ser. 45,
newed nature, and the communication of grace from
Chrift, in confequence of their union to him, they
have, in fome degree, fubdued the unrenewed nature,
in habitual mortification. Surely no thinking per
fon can affert that here the flefh merely fignifies an
habit of finning in a fenfual manner ; for this is in
cluded in its lufts, mentioned immediately after. The
flefh is itfelf reprefented as the parent, and thefe as
its offspring. It is the fountain, and thefe are the
.ftreams. For not only are fenfual gratifications enu
merated in the context, as manifeftly the works ofthe
fiefh, but fuch alfo as have no connection with fenfu
ality ; idolatry, witchcraft, hatred, variance, emulations,
wrath, ftrife, feditions, herefies, envyings ; fome of
which, ftrictly fpeaking, are only lufts of the mind,
or operations of thefe.
It were alfo eafy to demonftrate, that this expref
fion is ufed in the fame fenfe throughout the feventh
chapter of this epiftle, as denoting either the abfolute
power of corrupt nature in the finner, or the remains
of fin in the believer. Thus, when in verfe 5. the
Apoftle fays, When we were in the flefh, &c. it cannot
be rationally underftood of any thing but a corrupt
ftate. To underftand it, with fome, of their life un
der the ceremonial law, is in the higheft degree ridi
culous ; for then it would mean that all who lived
under that law, were under the power of fpiritual
and eternal death. In verfes 18. and 25. he fpeaks of
the flefh as occupying that part of his heart which
was unrenewed. As far as grace did not prevail, he
was ftill under the influence of natural depravity. To
take his language in another fenfe, would be to fup
pofe that Paul, even as a believer, was addicted to
carnal lufts ; the habitual indulgence of which he
in this chapter fo vehemently reprobates, as a certain
evidence of fubjedtion to death. Were it even granted,
which cannot be done confiftently with the tenor of
Scripture, that through the whole of the feventh
chapter, he fpeaks of himfelf as an unbeliever; it
would not follow, that flefh is to be underftood of
carnal

Ser. 45 r of the Heart. 369
carnal habits only or principally ; for then we muft
fuppofe that Paul, as unrenewed, was under the
power of thefe ; which would be falfe. For if we
believe his own teftimony, when fpeaking by infpira
tion, and therefore fpeaking truth, touching the righte-
wfnefs ofthe law,1 he was blamelefs* ; not merely the
ceremonial, but the moral law, that law in obedience
to which he, in his unconverted ftate, expected j ufti-
fication. It is but a filly evafion, deftitute of any
ground, to pretend, that he here fpeaks in the perfon
of a carnal Jew ; for he, in fact, afferts nothing more
of himfelf in this place than he elfewhere afcribes to
believers : The fiefi lufieth againfi the Spirit— fo that
•we cannot do the things which we would. Befides, in
verfe 5. the expreffion is fo general, as to include all,
without diftinction, in a natural ftate : When we were
in the flefh, &c.
Thus, it is evident that the carnal mind does not
fignify that of thofe only who are under the power of
grofs and open fins ; but while the expreffion by no
means excludes fuch, that it properly includes all
who are in their natural ftate, who are not born ofthe
Spirit. Therefore, the words contain this doctrine,
That the heart of every man, in his natural fitua
tion, is in a ftate of violent oppofition to God.
The method intended is,
I. To fhew why the carnal mindis faid to be enmity.
II. How this enmity appears in the unregenerate.
III. To confider fome of its operations, even in
the children of God.
I. We are to fhow what is imported in this ex
preffion : The carnal mind is enmity.
1. It may be fo denominated, becaufe it contains
all that is effential to this principle. Enmity efpeci
ally confifts of two ingredients, Averfion and Oppo
fition. Aver/ion is that act or ftate ofthe mind which
implies a turning away from any object, as unworthy
Vol. II. A a a of
* Phil. iii. 6.

37® On the Enmity Ser. 45.
of affection. With refpect to God, it is the departure
of the foul from him. In allufion to that bodily act,
by which this of the mind is ftrongly expreffed, God
teftifies concerning his ancient people : They have
turned to me the back, and not the face *. Love defires
the prefence of the object beloved ; enmity wifhes
the abfence of its object. The finner turns away from
God ; They are all gone afidef : and he wifhes God to
turn from him ; They fay unto God, Depart from us t
This averfion is often in Scripture called alienation.
It is fometimes expreffed as a wearinefis of God, efpe
cially with refpect to his fervice. Thou haft not called
on me, 0 Jacob ; but thou haft been weary of me, 0
Ifrael §. This is likewife called hatred. Sin is repre
fented as a hatred of God and Chrift : He that hateth
me, hateth my Father alfo **. Thence men, under the
power of fin, are faid to be haters of 'GW-j-'f. Fear is
the neceffary fruit of this averfion. Herein its con
trariety to love appears. For this implies a confidera
tion of God only as good ; but enmity, including
terror, fhows that the fubject of it takes no other
view of him than as evil J J. This averfion fometimes
rifes fo high as to become abhorrence. It is now de
fcribed as directed againft the ways of God ; Their
foul abhorred myfiatutes § § : then, as againft God him
felf; 'Their foul abhorred me***.
Enmity alfo implies oppofition. As love is natural
ly operative in feeking the happinefs of its object, fo
is enmity. For it feeks the mifery or deftruCtion of
that againft which it is directed. In the carnal mind
there is not only an alienation from God, but a direct
contrariety to him. It always fets up fomething in
oppofition to God ; fin, Satan, or the world. This op
pofition neceffarily implies a refifiance of him. This
is the native fruit of enmity ; for we do not refift
what we love. The object of this refifiance is efpeci
ally the Third Perfon ofthe adorable Trinity, acting,
according
* Jer. xxxii. 33; f Pf. xiv. 3. X Job xxi. 14. § Ifa. xliii. 22.
** Joh. xv. 23. ff Ram. i. 30. XX * Joh. Jv. ]&•
\\ Lev. xxvi. 43. *** Zech. xi. 8;

Ser. 45* of the Heart. 371
according to the plan of redemption, as a Spirit of
conviction. Te do always refift the Holy Ghofi *. It
is obferved, that the word here ufed, literally fignifies
to fall againft, like a ftone or any heavy body, which
falls with its full weight on another. Thus, it moft
emphatically expreffes the eager attempts of the car
nal mind to crufh all the gracious motions of the Spi
rit, nay, to overwhelm the Spirit himfelf, from whom
they proceed. The mind, in this fituation, carries on
war againft God, and does every thing in its power to
accomplifh his deftruCtion, The fool hath faid in his
heart, No God. With fuch violence is the finner
bent on this, that for effecting it, he feems well plea
fed to involve himfelf in deftruCtion. Tbe briers and
thorns fet themfelves againfi him in battle, although he
hath declared, that if they do lb, he will pafi through
than, and burn them up together.
1. This expreffion denotes a ftate of enmity. He
is faid to be in a particular ftate, who for the prefent
is fixed in any definite fituation, and hath all his ac
tions, more or lefs affected by and denominated from
that fituation in which he is. This is oppofed to thofe
occafional acts or circumftances, which, although they
may belong to that which denominates, do not really
conftitute the ftate, becaufe they are not habitual.
Thus, a man is faid to be in a ftate of flavery, when the
whole of his conduct is in fome degree fubjedted to
the will of another. Some particular actions may
have a femblance of liberty, and be performed with
the confent of his will: but ftill thefe tingle actions
do not alter his ftate. When it is here £aia;The carnal
mind is enmity, we muft certainly conclude, that a ftate
of enmity is meant, not only becaufe ofthe great em-
phafis ofthe expreffion, the abftract being ufed ; but
as this enmity is not principally attributed to actions,
but to the heart, to intimate that its whole frame is
under the power of this corrupt principle, and that
every action flowing from it in fome degree partakes
of its own nature, as inimical to God. 3. It
* Acts vii. 51. \

372 On the Enmity Ser. 45.
3. It is faid to be enmity, becaufe there is nothing
but enmity here. We do not mean, that there is ab
folutely no other principle in the carnal mind. We
have already feen the prevalence of atheifm, deceit
fulnefs, folly and unbelief. But our meaning is, that
it contains not rue love to God. This is a myftery
attending the human heart, that although one fin
poffeffes it in the higheft degree, and diffufes its in
fluence through every power of the foul, yet it leaves
room for the operation of every other. Therefore, on
another fubjedt, we compared the various lufts ofthe
heart to the legion of devils that poffeffed one man.
This infernal hoft was a ftriking emblem, not only of
their multitude and power, but of their concord.
Among them there was the greateft harmony, what
ever variety of powers, or peculiarity of operation
they might have. Although they made the poor
wretch an enemy to himfelf, and to all mankind ;
they ftill continued in friendfhip. Thus it is here : and
for the fame reafon too ; becaufe how different foever
their operations be, their intereft is nowife divided.
Sometimes they feem to juftle againft each other, but
they never difagree ; becaufe they all fpring from the
fame fource, and drive to the fame end, although their
roads be various and even apparently crofs. As to ex
ternal acts, one luft may reftrain another, but it makes
no oppofition to its dominion in the heart. Intempe
rance is fometimes checked by avarice, and avarice by
ambition. But avarice will allow to fenfuality all that
power inwardly which it wifhes ; will, without the
leaft reluctance, indulge it in all its defires, longings
and mindings of the flefh. As the foul is properly one
principle of action, and what are called its different
faculties, only various modifications of the fame
power ; fo is it with its impure poffeffor fin. There
is a real unity in its nature. Properly it is but one
principle ; and what are called different lufts are on
ly different modes in which this one principle exerts
itfelf. Thus when one mode of operation is repug
nant to another, there is no compulfion ufed ; but fin

Ser. 45* of the Heart. 373
fin makes choice of that particular manner of acting
which is moft for the general intereft. Men of oppofite
difpofitions, although connected by the clofeft ties of
fcllowfhip in one fociety, cannot agree. Often no
thing but the ruin of the one can fatisfy the other ;
becaufe they look more to their particular interefts
than to the good of the whole. But it is not fo with
the various lufts of one heart. They will yield up
their own particular claims for the general good.
Their variance never proceeds fo far as to produce the
deftruCtion of any. They referye all their united
ftrength for oppofing God.
It may feem a hard and unfupported charge againft
the heart, when it is afferted, that naturally it hath
no genuine love to God. But that in God's eftima-
tion merits not the name of love, which is not fu
preme. When the throne is given to any of his ene
mies, he accounts the heart in a ftate of enmity. It
cannot be equally divided between God and fin. For
no man can ferve two mafiers. There may be a re
maining principle of enmity in that heart which loves
God fupremely. But in this cafe a man is faid with
his mind to delight in, and ferve the law of God * :
whereas, in the words before us, the mind itfelf is faid
to be enmity, which excludes the very exiftence of
love. There may, indeed, be appearances of love to
God, while the heart is habitually fet againft him.
But thefe may be traced up to felf-deceit, felf-love, or
fear. They may originate from felf-deceit. A man,
knowing that he ought to love God, may flatter him
felf that he does fo. How many thus delude them
felves, while openly and conftantly waging war againft
him by their evil deeds. They may fpring from felf-
love. As according to fome notion or other, happi
nefs is the wifh of every man, how much foever he err
as to its effence, or the means of attaining it, he who is
in purfuit of this alone, rriay perfuade himfelf that
he loves God, whilft he ferves him merely that God
may return the fuppofed obligation, by miniftering to
all
* Chap. vii. aa. 35.

374 On the Enmity Ser. 45,
ail his defires, however abfurd in their nature, or abo
minable in their end. In every age there have been
difciples thatfollowed Jefus only for the loaves. Give
them the reward, and they defire nothing more. They
are indifferent about the means. Give them happi
nefs ; they will leave holinefs to any one who choofes
to be troubled with it. Now, this is not to love God
but ourfelves. It is not to feek his glory, but our own ;
or to feek his glory only in fubferviency to our own
happinefs. Perhaps thefe appearances arife from fear
alone. Men know that all fhall perifh who do not
love God. They cannot think of eternal fuffering ;
and they will pretend, and it may be, wifh to love
God, that he may not deftroy them. But the fervice
given by a flave to his matter from fear of the rod,
can never be deemed the fruit of love. The religion
of many, alas ! goes no farther than that of the un
profitable fervant : I knew that thou waft an hard maf
ter, reaping where thou hadft not fawn, and gathering
where thou hadft not ftrawed. There may be even in
the hearts of carnal men a fort of love to God, re-
fpedting the general goodnefs and benignity of his na
ture, or his beneficence to them as a Creator and Pre-
ferver. . But, generally, even this is only like the' mo
mentary gleam ofthe fun in a cloudy day. It appears
with the greateft inconftancy. It breaks out only as
it were in a lucid interval, like Saul's love to David
and confeffion of fin, My fon David, Thou art more
righteous than I. But the next moment, the man is
fo changed, that God is not in all his thoughts. Al
though, in fome inftances, it fhould have more con-
ftaney, it never rifes higher than common benefits.
But there is no true love to God that does not efpeci
ally refpect the revelation of grace, that centers not
in the kindnefs and love of God our Saviour toward man,
and that is not the fruit of the renewing qf the Holy
-Ghoft ped on us. abundantly through Jefus Chrift our
Saviour *.
4. This mode of expreffion denotes the greateft en
mity. Such characters are in Scripture given to fin
ners,
* Tit. iii. 4. — 6.

Ser. 45* of the Heart. 375
ners, as clearly demonftrate this. They are not mere
ly ungodly and enemies, but haters of God *. The
word ufed expreffes the moft dreadful antipathy, fuch
a hatred as one hath of hell. Here the carnal mind is
faid to be enmity itfelf. Although fin is not of the
fubftance of the foul, yet God fpeaks as if it were, as
if its very effence confifted in that enmity which is
only a quality adhering to it ; and he undoubtedly
fpeaks in this manner, to imprefs us with a fenfe of its
violence. Some difcover, in their lives, the enmity
of their hearts far more daringly than others. But we
are not thence to conclude, that by nature they are
more depraved ; for all as they come into the world
are equally fo. He fipioneth their hearts alike f. God
creates no foul pofitively impure. This would be far
from him who is of purer eyes than to behold iniquity.
But as an act of judgment, becaufe of our primitive
apoftafy, he withholds his image, confuting in original
righteoufnefs ; the confequence of which is, that in the
moment of the union of the foul to a body radically un
clean, and of the imputation of original fin, tbe whole
perfon becomes corrupt. Thus fin, having the fame
origin in all, muft be naturally equal in its power and
extent. Some, indeed, in an unrenewed ftate poffefs
more amiable qualifications than others. But we muft
not fuppofe that by nature they are lefs depraved. As
the feeds of natural difeafes are often communicated
from parents to children, the peculiar temperament of
the body may fo affect the foul, that the ftrength of
fin may in one break out in one way, and in another
differently; while the one may difcover no propen
fity to that corruption which is predominant in the
other. But here fin only takes different channels, ac
cording to the peculiarity of the frame, education, or
circumftances of individuals. We fee fome that are
cruel, unjuft, avaritious, or deceitful, while others do
not difcover thefe hateful principles. But although
this be the cafe, as they have naturally the feeds of all
fin, thefe more amiable perfons may be addicted to o-
other
* Ram. i. 30. f Pfal. xxxiii. 15.

376 On the Enmity Ser. 45*
ther lufts, which, although they do not fhock us fo
much, are equally hateful to God, as equally oppofed
to his infinite holinefs. But the difference is efpeci
ally owing to reftraining grace. Enmity againft God,
for example, may appear far more ftrong in fome than
in others. Are we, therefore, to fay, that fome by
nature are lefs oppofed to him than others ? By no
means. But as every corruption may be greatly
ftrengthened by practice, there may be a much great
er degree of acquired enmity in one than in another.
But the creature hath no merit here. It is God who
reftrains fin in this manner. What are all the ex
amples of daring impiety, of perfecution, of blafphe
my, but juft the more violent ragings of the fame cor
rupt principle which is in all, and examples of what
each of us would be, were God in the fame manner
to leave us to the lufts of our own hearts ?
5. The expreffion imports, that the mind as carnal,
is irreconcilable to God. An enemy may be recon
ciled, how ftrong and deep-rooted foever his preju
dices be, but abfolute enmity never can. A bitter foe
may be converted into a ftedfaft friend ; but enmity
itfelf never can become love. Therefore, men who
are naturally enemies to God are faid to be reconciled
by the death of Chrift * ; but this is never faid of
enmity. It is declared to hefiain f . In the one cafe,
there is a change of the nature of the perfon ; but
there is not, there cannot be a change of the nature
of that which conftituted his ftate. Therefore it is
here faid, The carnal mind— is not fubject to the law of
God, neither indeed can be. He who naturally is an
alien and enemy may be brought into fubjection to
the law ; but the carnal mind, as fuch, can never be
made its fubject. Regeneration changes the unbe
liever into a believer, the finner into a faint, the ene
my into a friend, the rebel into a willing fubject ; but
it does not transform unbelief into faith, impurity in
to holinefs1, enmity into love, or rebellion into obedi
ence. Grace converts the perfon, but not his lufts. This
* Rom. v. 10. ; Col. i. 21. + Eph. ii. 10.

Ser. 45. of the Heart. 377
This work is begun and carried on, not by a change
of corruptions into graces, but by the deftruCtion of
the reigning power of corruption, and the gradual
fubduing of its remaining principle. The perfon is
renewed; but the old man is deftroyed. Even after
corruption hath received a mortal wound in regene
ration, as far as it remains in the heart, it preferves
all its vilenefs, malevolence, and oppofition to God.
Although the Canaanite is rooted out by little and little,
he retains his heathenifh nature to the laft.
6. When the mind is faid to be enmity, it implies
the univerfal influence of this principle. Whatever
faculties have been attributed to the foul, this more
or lefs affects them all. For the word here ufed feems
to comprehend its various actings *. It not only de
notes the oppofition of the will and affections, to
Which enmity properly bejongs, but implies that what
are called the perceptions of the mind, the ideas
which it receives of objects, are under the power of
enmity. For thefe are fupremely and habitually en
gaged about earthly things, about lufts that war againfi
the foul. It fignifies that the underftanding alfo is af
fected in the fame manner. It difcovers an inherent
oppofition to God, by its ignorance, of his nature ; and
whereas it hath a natural delight in contemplation, by
its averfion from that ofthe moft glorious object ; by
its inftability in this exercife ; and by its natural pro
penfity to error in preference to truth. All the act
ings of this power are often in Scripture called wif
dom. But our natural wifdom is not only faid to be
earthly and fenfual, but devilp, as expreffing the great
eft oppofition to God. The memory, which is our
power of reflection on the paft, difcovers the conta
gion of this corrupt principle, by its extreme forget-
fulnefs of any thing that concerns God and eternity.
Even the confcience is not free from this rebellious
fpirit. For with refpect to the fin of the heart at
Vol. II. B b b. leaft,
* The word Qfavpa itfelf occurs only in our text, and in the verfe
immediately preceding ; but the verb from which it is immediately
formed, in many places of tbe New Teftament.

378 On the Enmity Ser. 45.'
leaft, it allows the finner to imagine that the Lord wilt
not require it.
7. When the mind itfelf is faid to be enmity, it
implies that this enmity is natural. Some irifift that
all the unbelief, enmity, and other corruption's' which
defile the heart, are acquired by the force of example
and imitation ; that they are habits contracted mere
ly by frequent repetition of thofe acts which lead to
them. It is grarited, that thefe corrupt principles are
greatly confirmed and invigorated by a courfe of fin,
and continuance in rebellion againft God ; as an ene
my, the longer he perfifts in a ftate qf war, and the
lefs he is reftrained, is the lefs difpofed to peace. But
it is denied, that thefe habits proceed from acts. The
enmity of a rebel may become more bitter and inve
terate by continuance and fuccefs ; but no thinking
perfon will fay that thefe are its origin. They are
undeniably its fruits and evidences. The reafon that
he ever rofe in rebellion, was the principle of enmity
in his heart againft his rightful fovereign. Thus, al
though the enmity of the mind is increafed by habi
tual oppofition to God, this is by no means its fource.
It muft be traced up to the fountain of depravity in
the heart. For without granting this, we cannot fup
pofe that all men, viewed as in their natural ftate,
would be; fo wanton as to take up arms againft God.
Nay, we cannot rationally conceive that many fhould
do fo. For how powerful foever the influence of ex
ample be, the mere principle of imitation would not
carry the generality of men in oppofition to their na
tural light, dictates of confcience, and true intereft ;
were there not fome inward principle, powerfully in
clining to this open rebellion. And this is nothing but
our natural depravity communicated from Adam.
How inexpreffible then muft the power of our na
tural corruption be ! Sin is reprefented in Scripture
as not only impreffing its deformed image on the foul,
but as if it really transformed it into its own effence,
as if it incorporated every faculty into a participation
of its own abominable nature, and fo univerfally, as
to

Ser- 45* of the Heart. 379
to leave room for nothing elfe ; as not only making.
the underftanding dark, the will rebellious and unber
lieving, but darknefs, enmity and unbelief. We are
not indeed thence to fuppofe, as hath already been
obferved, that fin is really of the effence of the foul, ;
for then there would be a neceffity for a change, not
only of difpofitions? but of faculties. But thefe ex
preffions are ufed by the Spirit, to inform us that a real
change is infinitely beyond our power ; yea, that no
fuch change, can be effected without the deftruCtion
of our nature, as far as it, is corrupt ; that nothing but
its entire renovation can make us what we once were,
and what. God requires us to be. For except a malt
be born of the Spirit, he cannot enter into the kingdom, of
God. Is the mind, as carnal, irreconcilable to God?
How vain then are all the attempts of felf-righteous
perfons to reform themfelves ! This work muft be ac
compliffied npt by a reformation and fandtification of
the old, but by the implantation pf a new nature,
which is gradually ftrengthened, till by its power' the
Old be totally deftroyed. If they cannot infu'fe grace
into their own hearts, which the boldeft of them will
riot pretend, they can never remove corruption ; be
caufe this cannot be changed, but muft be eradicated.
. We may alfo perceive the ftriking analogy between
juftification, which is a change of the ftate, and fanc
tification, which is a change ofthe nature. In juftifi
cation, guilt is not taken away from fin in itfelf, as if
the fins of believers had no guilt abftractly confider
ed ; but it is removed from the perfon, by the impu
tation of the righteoufnefs of Chrift. In fandtifica
tion, whether initial in regeneration, progreffive, or
complete, the nature of fin is not altered, as if it be
came lefs .filthy, lefs oppofed to God ; but its domi
nion is broken, its filth removed, its rage reftrained,
and its principle at length deftroyed, by the implan
tation, increafe and perfection of the contrary' prin
ciple of grace. In this war, carried on in the Chrif-
tian's heart between grace and fin, although victory is

380 On the 'Enmity Ser. 45.
is fometimes on the one fide, and fometimes on the 6-
ther, the oppofite principles, even when occafionaHy
overpowered, do not enter into the fervice of each b-
ther. They never lofe their diftindtive difpofitions.
Grace never becomes corruption, and corruption is
never fubdued or fpftened into grace.
We may learn the power of Divine grace. It un-
does all that corruption hath done in the heart. It
faps, and at length de'ftroys its very root. Hath fin
made us darknefs? Grace, inakes us light in the Lord.
Hath fin made us enmity? Grace makes us a people of
devotion to Chrift in the day of power.
Our fubject difcovery the fource of all that enmity
which is among men. It is that of the heart againft
God. Our hatred of the great Original makes us hate
the likenefs. Whence proceed perfonal ill-will, ma
lice and revenge ; yea, national wars and devalua
tions, but frpm this copious fountain ? From whence
come wars and fightings ? Come they not from our lufts ?
Hence the Gofpel is defcribed by its efficacy in
changing the cruel, malicious and revengeful dif
pofitions of men : The wolf Pall dwell with the lamb,
and the leopard Jhall lie down With the kid : and the
eatf and the young lion, and tbe fading together ; dnd a
little child pjall lead them *.
, In a word, what reafon have we to admire the
riches and fovereignty of the love of Chrift, in the
work of reconciliation! Herein is love, not that we
loved God, hut that he loved us. What infinite love
was there in dying, for us, when we were without
ftrength, utterly incapable of doing any thing for our-
.felves, of obeying the law, or fatisfying the juftice of
God ; when we were ungodly, and could therefore me
rit no good from him ; when we were finners, tranf-
greffors of his law, who deferved all evil ! But what
fhall we think of his unfpeakable, incomprehenfible,
unparalleled love in dying for us, when we were ene
mies? Herein, indeed, God hath commended his love to
us. There never was love that had fuch an aftonifh- fog
* Ifa. xi. 6.

SeR. 45. of Be Heart. 38*
ing'tomrhehdation. Oh! that it may have a con-
ftraining efficacy on our hearts, that we may live untt
him who died for us, and rofe again !

SERMON XLVI.

On the POWER Of ENMITY rw the UNRENEWED
HEART.

Rom. viii. 7.
The carnal mind is enmity againfi God.
THERE is not an • Opinion more corritnOn 'dirioiig
mankind, or more falfe, than that they really
"love-God. Afk the'moft igriorarit orprofligate finner,
the rnereft worldling tsx the greateft voluptuary, If he
loves God ? He will be aftoniffied, if not affronted, at
the rudrinefs ofthe queftion ; and if he deign to give
a reply, it will, withoritthe leaft hefitation, be ftrohg-
ly in the affirmative. We have often had mournful
rriftances of poor creatures on a deathbed, whofe lives
have been a perpetual proof of enmity againft God,
deluding themfelves with this apprehenfion, and
"jthrOtigh its fatal influence turning a deaf ear to all
declarations of the guilt and mifery, of the unbelief
arid enmity of their ftate. When informed that all
were naturally fubject to the wrath of God, as enemies
to him, they would' boldly reply, fo as to give the
plaineft

3I82, On the Power of Enmity Ser. 46.
plaingft difcovery of thejiri fenfe of the -injury doge
|hem by the charge, .that. they always loved God, that
they never had any reafon to think they had thefeaft
enmity againft him. " God forbid," would they fay,'
" What a dreadful thing would it be to have any ill—
" will at him who hath been fo good to us !" But,
poor tinners !" fhiTdelufion proceeds from ignorance of
yourfelves, and is a certain evidence that you give no
real credit to his word, in which he exprefsly teftifies
that thefcarnal mindfis erifnity againfi him.
II. It was propofed to fhow how this enmity ap
peals in .the unrenewed.. It does fo,  ,. . ,t,
1. By alienation from the life of God. Therefore
Paul gives unrenewed men the following character :
Having the underftanding darkned, being alienated from
the life of God, through the ignorance that is in them,
becaufe of the blindnefs of their heart *. The life of God
confifts in union to himfelf as our God and Portion,
communion with him, and a conftant refpect to his
glory as our higheft erid. ' It is by the faith of the Son
of God; a. life which, becaufe of, its fecret, rriyfteri-
ous, fecure arid exalted nature, is faid to be hid with
Chrifi in God ; a life of univerfal obedience ; fuch a
-.fpiritual life on earth, as is the certain prelude -and
foretafte of perfect ¦ conformity- to .God, and of foe
"eternal enjoyment of him in. glory. This is called
, the life. of God, becaufe it is that : which he requires
of us,' works in us by his Spirit,, and infinitely ap-
. proves. God himfelf is the.Author, principal fcope arid
end of it. But from, this life, man is naturally alie-
s nated. Here there feem to - be two -reafons affigned
.. fo,r this alienation ; firft, ignorance, and then, blind
nefs of heart. Intellectual darknefs,, -whether viewed
as. natural or acquired,, confirms the1, heart in its ori
ginal averfion from, the life of God. For, as the
-j darknefs cannot comprehend its nature, and excel-
' lency, it gives a reprefentation of it altogether un-
t juft, Of the fatal inflUfCnce of a darkened underftand- "i'og
* Eph. iv. iS."

Ser. 4^* in the unrenewed Heart. 383
ing1 we have daily inftances,1 in the ftrange appre-
tfenfions formed arid expreffed by carnal men of a
fpiritual and divine life. ! But 'how great foever the
power of intellectual darknefs in this refpedt, that
blindnefs afcribed to the heart is far more powerful.
This wilful obduracy, in rejecting all the means of light,
as it proceeds partly from ignorance, and partly frorn
alienation, greatly irtcreafes the latter. For the blind
nefs of the heart is the fource of this alienation, as it
appears in the wickednefs of the life. Therefore it is
elfewhere faid : Tou that were fometimes alienated, and
enemies in your mind by wicked works, yet now hath
he reconciled*. Here the two conftituent principles
of enmity are mentioned, averfion and oppofition.
They were not merely alienated, but enemies ; and
the fruit of both is added, wicked works. Thefe are
not affigned as the caufe, but as the evidence ; for
it may be read with more propriety, IN wicked works -y
as denoting that naturally the whole foul is immerfed
in fin -j-. The Apoftle gives the fame proof in the
verfe Immediately following the paflage firft mention
ed : Who being paft feeling, have given themfelves over
to lafcivioufnefs, to work all uncle annefs with greedi-
nefiX' It is undeniable, that here he directly fpeaks
of the Gentiles in their heathen ftate. But he fo
fpeaks as to give a defcription of the natural heart
applicable to all, whether Jews or Gentiles. For
their excefs in wickednefs is not affigned as the rea
fon of the blindnefs of their heart, but as the confe
quence. They are firft paft feeling, by indulging and
greatly increafing their natural obduracy ; and then
they are paft fhame, in the open practice of iniquity.
For this blindnefs does not denote a want of light,but an
exclufion of it, wilful felf-blinding and felf-hardening.
The. fame word is fometimes rendered hardnefs ; :as
when
* Col. i. 21.' * ,
\ -The old Englifh translation, known by the name of the Gene
va Bible, feems to give the fenfe very juftly : Tou, which were in
times, .pafi firang'ers and enemies, becaufe your minds were fet in wick
ed works, hath he now alfo reconciled.
X Eph. iv. 19.

3^4 On the. Power of EnTttity Ser. 46.
when it is faid, that our Lord was grieved for the
hardneft of their hearts*. And where it is tranflated
according to the forme* view, as in thefe words,"
Blindnefs in part hath, happened unto Ifrael f, it is evi
dent from the context^ that fuch blindnefs, is meant
as did not flow from want of me3riS» but was wilful
in the higheft degree f, fuch as marked them out as
a difobedient and gainfaying people, and accompani
ed confirmed unbelief § .
2. It is enmity againft the holinefs of God as mani
fefted in his law* The original difcovery which he
gave of this perfection to man, was in that law which
he inferibed on his heart in creation. God made.
man upright. He. made him holy, or contbrmable
to the rectitude of his own nature. This law,
written on the heart of man, was a fair tranfeript of
the Divine holinefs, and a full declaration of the duty
that man conftantly owed to his Maker, But, by the
abufe of the freedom of his will, and by liftening to
the temptations of Satan? a principle of enmity againft
God, arofe in his heart ; and as the immediate effedt
and evidence of it, he actually rebelled by breach of
covenant. This principle hath ever fince appeared,
by his refufal of fubjedtion to the law. Therefore it
is immediately fubjoined to the words of our text; It
is not fubject to tbe Itiw of God. Heathens difcover it
by their great, abufe ofthe light of nature, ofthe dic
tates of confcience, and of thofe difplays made of the
Divine perfections in the works of Creation and Pro
vidence, which clearly fliew the invifible things of God.
Thofe, who have the written law, manifeft their op
pofition to it in many ways ; fome of which we fliall
mention. (1.) Averfion from the knowledge of the law. — This
is given to all who are favoured with it, that they may
read, fearch, meditate on, and make themfelves tho
roughly acquainted with it, that they may talk of it
when they fit in the houfe, or walk by the way, when
they lie down, and when they rife up. Therefore God
commanded
* Mar. iii. 5. f Rom. xi. 2?.
% Rom. xi. 19,, 20. § Rom, xi. 21.

Ser. 46. in the unrenewed Heart. 385
commanded the Ifraelites to have it as frontlets between
their eyes *. Whether it was his will that this ordi
nance fhould be literally obferved, we fhall not pre
tend to fay. The fpirit of this precept is contained
in a preceding expreffion ; Thefe words pall be in thine
heart. Although the children of Ifrael pretended that
their fear was the reafon of intreating that God might
fpeak no more immediately to them, but by the me
diation of Mofes ; the infpired writer to the Hebrews
gives us the true reafon : They could not endure what
was commanded. The law, efpecially when delivered
to them by God himfelf with fuch terrors, gave too
much pain to their carnal hearts, which were deter
mined to retain fin. They could not endure fuch an
awful difplay of Divine holinefs, that if fo much as a
beaft touched the mount, it pould be fioned, or thrufi
through with a dart f. Among the proofs, almoft in
numerable, which Scripture affords of the reluctance
of man to acquaintance with the law, we fhall only
further mention the forcible defcription of the con
duct of profeffors given by Zechariah : But they re
fufed to hearken, and pulled away thepoulder, and flop
ped tbeir ears, that they pould not hear. Tea, they made
tbeir hearts as an adamant ftone, left they pould hear the
law X-
(2.) Man difcovers his enmity to the law by denying
its obligation. Thus God complains of Ephraim ; ! /
have written to him the great things of my law, but they
were counted as a ftrange thing §. With what pecu
liar force thefe words might apply to the ten tribes,
Which after their revolt from the family of David,
might pretend that they had nothing to do with thofe
inftitutions enjoined on them when they formed one
political body ; it is univerfally applicable, as juftly
defcribing the natural conduct of the heart of man.
The things qf the law may well be called great, as be
ing fo precious, excellent and important, thatthe very
knowledge of them made the leaft of aU people the
Vol. II. C c c greateft,
* Deut. vi. 6. 8. -j- Ch. xii. 20.
% Zech. vii. ii« 12. § Kof. viii. 12.

386 On the Power of Enmity Ser. 46,
greateft, and entitled them to the praife of diftinguifh-
ing wifdom and underftanding * : but man counts them
a ftrange thing. When confcience does its duty, he
would fain belie its dictates, and pretend that the pre
cepts which it preffes home, are matters with which
he has no concern. Often would he plead ignorance,
when the fecret ruling principle is averfion. He pre-
fumes to urge this plea, although for his knowledge,
of the law, he is not left with the heathen to the feeble
remains of it in the heart, or to the uncertainty, mu
tability and pliablenefs of oral tradition ; although it
hath not been merely delivered, but written, nay,
written fo plainly that be who runs may read. Many,
like Pharaoh, pretend ignorance that they may have
a plea for difobedience : / know not the Lord, neither
will I let Ifrael go.
(3.) Misinterpretation and grofs perverfton of the
law. — Men of carnal minds, becaufe they cannot bring
up their own hearts to a conformity to the law, en
deavour to bring down the law to a conformity to'
them. This temper was fignally difcovered by- the
Pharifees, in the many falfe gloffes which they put
even on moral precepts, to expofe which, and to vin
dicate the holy law, was our Lord's principal object.
in his fermon on the mount. They perverted almoft
every precept, nay, with fuch unparalleled arrogance*
did they proceed, that in fome inftances they wrefted
and" tortured the law, fo as to make it fpeak the very
reverfe of its genuine meaning. Therefore our Lord
prefaces his difcourfe on this fubject with the follow
ing important declaration ; Think not that I am come
to deftroy tbe law f, evidently infinriating, that as it was
the direct tendency of thofe grofs perverfions of the
law, with which the Pharifees were chargeable, it was
alfo the fecret defign of their carnal hearts, if poffible,
to fet it afide altogether, and, at any rate, to do all in
their power for gaining this end, by not only taking
away its very foul and fubftance, but by making it
the minifter of fin. Therefore he warns his hearers, that
* Deut. iv. 6.-8. f Matth. v. 17.

Ser. 46. in the unrenewed Heart. 387
that except their righteoufnefs fhould exceed that of the
Scribes and Pharifees, they fhould in no cafe enter into
tbe kingdom of heaven * ; letting them know that all the
righteoufnefs, which thefe men had, deferved not the
name. Nay, thefe words would feem not merely to
refpect the righteoufnefs which the Scribes and Pha
rifees themfelves attained, but that alfo which they
enjoined on others ; intimating, that if they had no
thing better, they had no right to expect falvation, as
in many inftances it was the very reverfe of what the
law required. For thefe words are evidently an ap
plication of what is faid in the verfe immediately pre
ceding f . The Pharifees not only broke the command
ments themfelves, but taught menfo. While in fome
refpects they laid heavy burdens on their hearers,
which they would not fo much as touch with one of
their fingers ; in others, efpecially as to moral duties,
they openly inculcated that liberty which they found
neceffary for themfelves.
(4.) Disbelief of its flfiirituality and extent. The law
is fpiritual, as reaching to the heart, to the thoughts
and intents of ft ; and condemning not only the firft
motions of fin there, but the latent principle. The
commandment is alfo exceeding broad. For every
precept not only requires the duty, or forbids the fin
exprefsly fpecified ; but refpects all the duties or fins
connected with it, and all the means, occafions, or
excitements leading to either. Herein efpecially ap
pears the holinefs of the law. The commandment is
holy; and for this reafon efpecially, the new crea
ture delights in it ; as the Pfalmift declares, Thy word
is very pure ; therefore thy fervant loveth it £. But the
mind, as carnal, thus fhows its enmity. The unre
newed heart is not merely ignorant of thefe two pro
perties of the law ; but how frequently, plainly, or
warmly foever they be declared, it denies them, and
at beft adheres to the letter only. When Chrift men
tioned the precepts of the law ; All thefe, faid the
young man, have I kept from my youth up. As that
man
* Verfe 20. f Matth, v. 19. X ^f. cxix. 140.

On the Power of Enmity Ser. 46,
man would be aecOrinted no friend to the laws of his
country, who, by quibbling on the literal meaning
of fome expreffions, would endeavour to fruftrate their
end ; muft we riot conclude that the rejection of the
fpirituality and extent of God's law is a proof of en
mity againft it ?
(5.) A denial of the equity of the law. The law is
juft. The commandments of God are not grievous. The
law requires nothing but what man was able to give,
when it was firft communicated to him. All that
it afks, is a reafonable fervice. But the heart accufes
it, as if it demanded what it had no title to : although
there is not one precept of the moral law, which, as
to its fubftance, even the natural confcience, without
the aid of Revelation, if allowed to fpeak plainly,
would not approve : and what are all the plans that
man hath devifed for reducing the demands of the
law, as if it would accept a part for the whole, fince-
rity for perfection, but fo many workings of the en
mity of the carnal mind, virtually accufing the law,
nay, the great Lawgiver, as if he were a bard mafter,
reaping where he had not fown, and gathering where
he had not ftrawed ? The heart particularly oppofes
its penalty, as if it were unjuft that thofe fhould fuf
fer eternally, who have only finned for a time. What
are all the fchemes that have been impofed on man
kind, in oppofition to everlafting fuffering, that of a
limited eternity, of univerfal reftitution, or of annihi
lation, but fo many tacit declarations that God is un
righteous who taketh vengeance?
(61) It impeaches the goodnefs ofthe law. This is
not only holy and juft, but good *. Not only do car
nal men, who cannot bear to be confined Within God's
limits, practically deny the goodnefs of the law ; but
this is the natural language of every heart. How
often is it the fecret thought or wifh ; " O what a
" happy world would it be, if rational creatures
*' were not held in like the horfe or mule, that have no
*' underftanding, by bit and bridle ; if they were not
" reftraiped
* Rom. vii. 12.

Sbr. 46. in the unrenewed Heart. 389
*' reftrained from following the pleafing impulfe of
" nature, and perpetually alarmed by the feverity of
'? this law, that makes not the leaft allowance for the
" infirmity of man !" Thus men call evil good, and
good evil, from their love of the one, and hatred of the
other. (7.) Man naturally prefers the dictates' of his own
mind to the law of God, as the rule pf his conduct.
The language of the heart is, Who is lord over us ?
Hence the heathen, who, although they have not the
-written law, are a law unto themfelves, and who in
former ages had great advantage from tradition, before
it was grofsly corrupted, have univerfally walked in
tbeir own -ways. When they knew God, they glorified
him not as God. This is exprefsly fet down to the ac
count of man's oppofition to his Maker. They did
not like to retain God in acknowledgment*. Hence
they preferred the moft unnatural and impious facri-
fices to works of juftice and mercy. From the fame
origin, Papifts, as they have devifed fo many methods
of expiating fin, have, in their enmity to the law, in
vented fo many fubftitutes of moral duty, fevere pe
nances, tedious pilgrimages, pining fafts, unjuft dona
tions, difpenfations, abfolutions, commutations of du
ties, and innumerable rites and ceremonies. Like the
ancient Pharifees, they have made void the law by their
traditions, and by the commandments of men, becaufe
they prefer the latter, as being their own devices, to
the former. Whence is it, but from this, that every
man naturally thinks he could frame a better rule for
his conduct than that which the law enjoins, that he
could alter it greatly to the better, in fome inftance
or other ; fo that had every man that alteration ad
mitted, which he, according to his peculiar caft or
difpofition, defires, there would not be one jot or tittle
left? We need not wonder at the prevalence of infi
delity. Here is its true fource. Its root lies deep
in the heart. The old leaven is ftill working. All
men declare the certainty of their relation to Adam, by
*Rom. i. 21.38.

390 On the Power of Enmity Ser. 46.
by a difcovery of the fame difpofition. They would'
be as gods to themfelves, knowing good and evil.
(8.) Peculiar oppofition to the law when ft forci
bly firikes againfl fin. Were the heart naturally fub
ject to the law, the more that this difcovered its oppo
fition to fin, the lefs would fin be loved. But the
very reverie is the cafe. The more that the carnal
mind knows of the ftridtnefs of the law, the more vio
lent is its oppofition. This is what is called the irri
tating power ofthe law. When it is brought home
on confcience by the operation of the Spirit, inftead
of affuaging luft, it raifes it into a greater ferment.
The more clearly that any thing appears to be for^
bidden, the more defirable does it feem. This effect
the law had on Paul. Sin, taking occafion, by the
commandment, wrought in him all manner of concupi-
fcence. The carnal mind, in this ftate, is like an un
ruly fteed. When allowed to take his own way, he
feems to move very peaceably ; but when checked by
the bit, or galled by the fpur, the madnefs of his dif
pofition appears. For without the law, fin was dead *.
As it feemed fo to Paul himfelf, it in fact gave him
far lefs difturbance ; not as if it had been weaker
then than afterwards, but becaufe it had nothing' to
oppofe it.
(9.) T he perverfion ofthe very defign of the law is
another proof of enmity. God -never fince the fall
revealed his law to man, that by his obedience to it,
he might expect juftification and eternal life. The
entrance of fin precluded every mere man from the
poffibility of obtaining life in this way ; as a fallen
creature can neither obey the precept, nor bear the
curfe. The law was revealed as a covenant of works,
only for conviction of fin, and for difcovering to the
finner his condemnation by it. For what things foever,
the law faith, it faith, — that every mouth may befiopped,
and that the whole world may become guilty before God.
— For by the law is the knowledge of fin -J-. It was on
ly defigned as a fihoolmafier to bring to Chrifi. With
' refpedt
* Rom. vii. 8. f Rom. iii. 19, 20.

Ser. 46- in the unrenewed Heart. 391
refpect to believers, it is indeed a rule of life in the
hand of a Mediator ; but their obedience ncfwife me-
ritorioufly entitles them to the reward. But men na
turally pervert the defign of the Lawgiver. They pre
tend to obey his law as a covenant, that they may
procure life to themfelves. They difcover their en
mity, whether they feek juftification by a vain endea
vour of perfect obedience, or by their fincerity. They
oppofe God's end in revealing the law by the former,
becaufe he hath affured us, that in his fight no fiep
living can be juftified. If they depend on a partial
but fincere obedience, they doubly oppofe it ; not on
ly as their expectations contradict his , defign, but by
fo far difhonouring the unchangeable God, as to fup
pofe that he will remit of the ftrictnefs of his law,
and fo deny his holinefs. What a dreadful infult
is it to this adorable perfection, to imagine, that
the defective, nay polluted obedience of one, ftill ly
ing under the dreadful curfe of the law, may be
palmed on it, as fufficient to fatisfy all its demands,
whether as to its precept or penalty ? This imagi
nation difcovers a bafer view of the law, and of the
holinefs of God, than even the unenlightened hea
then difcovered. From the power of a natural con
fcience, they had fuch a fenfe of Divine holinefs re
maining, that unfatisfied with thoufands of rams, and
ten thoufands of rivers of oil, they could fcarcely get
their, confoiences pacified by giving their firfi-born
for their tranfgreffion, and the fruit qf their body for
tbe fin qf their foul.
(10.) This enmity farther appears by the pleafure
that men take, not only in their own fin, but in that
of others. It would be fuperfluous to lead a proof of
the delight that men naturally have in fin. This is
too evident from the mournful conduct of by far the
greateft part of mankind. Were not the mind enmity
againft the law, it could take no pleafure in that
which it prohibits. But we have ftill a ftronger proof
of this, in the pleafure men take in the fins of others ;
while they receive no advantage from them, and have no

392 On the Power of Enmity Ser. 46.
no immediate fellowfhip with them in the commif
fion, although their natural confciences, not to men
tion the written word, tell them that they who do fifth
things are worthy of death *. How often do we find
thofe, who have themfelves loft the power of com
mitting any particular fin, pleafing their minds with
the rehearfal of the feats of others in its fervice ! And
as they take pleafore in the fin, fo in the perfons
themfelves on account of it. Let a man have every
amiable qualification, natural or acquired, yet' if he
attend to the concerns of his foul, he is avoided as a
formal, precife, unfocial fellow. But let a man be
wicked, although he want every other recommenda
tion, his company is courted, he rs the object of af
fection. The world loveth its own, becaufe it hateth
God. (ii.) We foall only add, as another proof, the a-
vowed contempt and violation of the law. While many,
in different ways, difcover their averfion from it,
fome go the length of openly refuting obedience. This
is the real fcope of the enmity of the heart, whatever
difguifes be affirmed from hypocrify, a natural con
fcience, regard to character, or defire of happinefs.
What legal pTofeffors intend by mincing down the
law into a conformity with their lufts, open profli
gates boldly declare in their practice. What is par
ticularly mentioned with refpect to fins of the lip, is
the undifguifed language of the heart a? to all fin ;
Our lips are our own : who is lord over us ?
3. It is enmity againft the juftice of God. This
neceffarily flows from its oppofition to his holinefs.
For what is juftice, but holinefs practically viewed ?
It is merely God's vindication of his effential holinefs,
in giving to every one his due. Without the difplays
of Divine juftice, it could not, either on rational
or fcriptural grounds, be believed, that God were
poffeffed of infinite holinefs. For the Lord of hofts
is exalted in judgment, and God, thai is holy, is fancti-
fied in righteoufnefs, or in juftice f. He is faid to
be
* Rom. i. 32. \ Ifa. v. 16.

Ser. 46. in the unrenewed Heart, 393
be exalted in judgment, becaufe the effential fancti-
ty of his nature is manifefted to men ; which
difplay, when attended by the efficacy of the Spi
rit, makes them to fanct if y the Lord of hofts himfelf,
and thus fincerely exalt him, by making him their
fear and their dread. Here we need not infift on
the denial of a ftate of retribution, by men of atheifti-
cal minds, as a certain evidence of their enmity to
Divine juftice. Nor need we advert to the many
flagrant inftances of injuftice among men* °r even to
thofe that are lefs remarkable ; which demonftrate
that the carnal mind is naturally oppofed to this per
fection. That evidence of enmity which we have
principally in view, is the apprehenfion that men
entertain of the poffibility of pardon of fin without a
fatisfaCtion. Although God hath declared that he
will by no means clear the guilty, yet the unrenewed
mind forms a notion of God, as if he were altogether
beneficent, as if his goodnefs, adting merely as a per
fection of his nature, were fo fuperabundant as to
overpower and filence the claims of every other per
fection, at leaft of every one that is difagreeable to
corrupt nature. The God, that the carnal mind ferves,
is fuch a heing as could not, confiftently with him
felf, punifh that which is moft oppofite to his nature.
He hath more regard to the good opinion and happi
nefs of his creatures, than to his own glory. But,
finners, this is a god of your own imagination, and
not that glorious being revealed in the holy Scrip
ture, who is a confiuming fire ; who will pafis through
the briers and thorns, when fit againfi him in battle,
and burn them up together ; who will affuredly cut off
tbe iairy fcalp of him that goeth on in bis trefpaffes.
Or, the carnal mind imagines that God will punifh
the groffeft fins only, but that thofe which are called
little, are below his notice. The backfliding Church
of Ifrael fpoke the language of the natural heart, when
fhe prefumptuaufly faid, Becaufe I am innocent, furely
his anger pall turn from me. But hear his reply '•
Behold, I will plead with thee, becaufe thou fayefi, I
Vol. II. D d d have.

394 On ^e Power of Enmity Ser. 46.
have not finned *. This apprehenfion of his nature
fhall by no means be viewed as" an alleviation, but,
on the contrary, as a great aggravation of your
guilt. So injurious a notion of God were in itfelf
enough to condemn you in his fight, becaufe it denies
him one effential perfection : and to deny one, is to
deny all. To fuppofe that God will not punifh what
are called little fins, is to form our eftimate of fin, not
from the infinite holinefs and juftice of God, not
from the revelation he hath given of himfelf in the
word, but from our own depraved imaginations. In
ftead of judging of its demerit by his infinite purity,
it is to judge of it by the crooked ftandard of fin in
ourfelves. Becaufe one fin feems little to us, or is
comparatively lefs atrocious than another, fhall we
conclude that any fin is little to God ; when the leaft
fin implies in it a denial of his government, rebellion
againft his authority, contempt of his law, yea, a
thrufi at his very being ? If a tingle breach of one
pofitive precept could fubject a world to death tem
poral, fpiritual and eternal ; may not the leaft fin
rnuch more deftroy an individual ?
4, It is enmity againft the omnifcience of God.
Gofpel-hearer, when thou committeft any fin, or
when confcience reproves (thee for it, if thou haft not
prevailed to get it lulled afleep, is it not the genuine
wifh of thy heart, that there were no All-feeing eye
to infpect thy conduct ? And what is this, but the
enmity ofthe heart breaking forth againft God? How
often do men adt as if God did not fee ? Indeed, they
do fo every time they fin : for every act of fin is a
practical denial of Omnifcience. Nay, do they, not
fometimes fo far impofe on themfelves, as to believe
that he does not fee ? Nor do they confine this firange
fort of faith to their own minds. How much foever
fome, who pretend to believe in God, may beafhamed
to own him, the devil's votaries blufh not to make con
feffion with the mouth, although it fhould be to damna
tion. They fay, the Lord pall not fee, neither Jhall the
God

Ser. 46. in the unrenewed Heart, 395
God of Jacob regard it *. Men will even go fo far as
to try to impofe on him. Every act of falfe worfhip
is a denial of omnifcience. When men prefent the
body without the fpirit to God, they fay in effect that
the Moft High taketh no knowledge. Therefore Petei:
charges Ananias, as he alfo does his wife, with an at
tempt to deceive God : Why hath Satan filled thine heart
to lie unto the Holy Ghofi f ? Such a firm hold hath
this impiety ofthe heart, that men are reprefented as
attempting to blind omnifcience at the very judg
ment-feat : Many in that day fhall fay, Lord, Lord,
have we not prophefied in thy name ? — To whom he Jhall
fay, I never knew you.
5. Against the power of God. The carnal mind
fincerely wpes that there were no fuch thing as om
nipotence. What would it not give, had it no reafon
to dread an almighty arm ? The finner does all he
can to oppofe it. He ftretches out his hand againft
God, and he ftrengtbens himfelf againft the Almighty f.
When under his afllidting hand, he fpurns and frets,
like a bullock unaccuftomed to the yoke ; he roars and
toffes, like a wild bull in a net. When he feels the
convincing power of the Spirit, he refifts him to the
utmoft. This is exprefsly called rebellion. They
rebelled and vexed his holy Spirit. God calls a work
of conviction, a ftriving on his part : My Spirit fhall
not always ftrive with man. Nay, is it not a ftriking
inftance of the natural enmity of the heart againft Di*
ivine power, that with many it is matter of faith that
man can fucceed in this oppofition ? Not only do
men in their practice refift the power of God, but it
hath become matter of theory, it is fyftematically be
lieved, that they can overcome it ; that the grace of
the Creator, even when effecting its utmoft, is refift-
ible by the creature ; that he, who made the heart,
hath not power to make it anew. Often does he,
who is under the dominion of the carnal mind, defy
this power. By his audacity in fin he dares God to
do his worft. Often is the exiftence of this perfec tion
* Pf. xciv. 7. -J- Afts v. 4. X M xv' 23.

396 On the Power of Enmity Ser. 46.
tion virtually denied, when men afcribe their profpe
rity or adverfity to other caufes. Sinners have fome.
times proceeded fo far as even in words abfolutely
to deny this perfection. So did Nebuchadnezzar,
when his heart was lifted up in pride. He was not
wont to meet with contradiction ; and when thefe
contemptible captives prefumed to refufe his com
mand to worfhip his graven image, he arrogantly
fays, Who is that God that pall deliver you out of my
hand* ? How often is this glorious attribute vilified
by the pride of impotent man ! It is fo, efpecially as
difplayed in the Gofpel. To the carnal mind it ap
pears as weaknefs. Therefore is that ftrange expref
fion ufed by the Apoftle, the weaknefs qf God. The
attempts that the finner makes to efcape the effects rif
Divine power further difplay his averfion. He would
fain flee out qf his hand. So deeply rooted in the
heart is oppofition to this perfection, that men are
reprefented as carrying thefe attempts to the very bar
of God. Although nature, fo far from affording any
ftielter, fhall be obliged to unlock all her treafures,
yet the wicked are defcribed as fo hurried away by
the madnefs of their oppofition, that they fhall cry /»
the rocks and 'mountains, Fall on us and cover us from
the face of him thatjitteth on the throne.
6. Against Divine faithfulnefs. Here we may
alfo appeal to the wifhes and defires of the heart.
For there is not a more certain indication of its pro
penfity, than its natural, unreftrained, undifguifed
wifhes. Thefe, in moft cafes, are a far more indubitable
teft than either words or adtions. But the carnal
mind wifhes that God may not fulfil his word of
threatening. It would far rather, that he fhould be
unfaithful, than that fin fhould be punifhed. Nor
does it reft in mere wifhes. It is matter of earneft
expectation, and fometimes of certain perfuafion. The
finner affures himfelf that God will overlook his fin.
There are ftill fome fo fettled on their lees, that they
fay, The Lord will not do good, neither will he do
evil.
* Dan. iii. 15. . '

8er. 46. in the unrenewed Heart. 397
evil*. All unbelief, indeed, carries in it the great
eft enmity againft Divine faithfulnefs. Among men,
it is deemed a great infult for one man to give the lie
to another. It is accounted a great evidence of en
mity for one to do all in his power to prove his neigh
bour to be a liar. And is the evidence lefs certain,
when God is the object of this enmity ? He that be-
• Heveth not hath made him a liar. How often do tin
ners proceed fo far in their oppofition to this attri
bute, that even when God executes thofe very judg
ments that he hath particularly threatened, they refufe
to acknowledge, they exprefsly deny his faithfulnefs.
Tbey have belied the Lord, and faid, It is not he*.
Though we are all naturally children in Whom is no
fititb, children of lies, fuch as have^OKi? aftray from the
womb, fpeaking lies as foon as we were born ; man
will rather believe the dictates of his own deceitful
heart, or the affurance of a fellow-man, nay; the
Devil himfelf, than God. So inveterate is this en
mity, that men feem to believe a thing the lefs that
God hath faid it. The teftimony of a mere mart
fhall often be admitted as fufficient authority for any
relation ; but any matter becomes dubious by having
the imprefs of fcriptural authority. The combined
teftimony of many eye-witneffes, who, in writing,
were moved by the holy Ghofi, is with many of lefs
weight, than the tingle unsupported teftimony of a
blind heathen ; although the one relation fhould, as
to the fact itfelf, be no more incredible than the
other. 7. Against his incomprebenfibility. This attribute
of God refpects his nature and perfections as revealed
in the word, and alfo his works. When he is pleafed
to reveal himfelf, as far as is neceffary for falvation,
he guards the dignity of this glorious attribute, and
takes every opportunity of affuring us of the vanity
of attempting to comprehend- his efferice. Who can
by fearching find out God? Who can find out tbe Al
mighty unto perfection ? But fin fills its fubject with fuch
* Zeph. i. 12.

398 On tbe Power of Enmity . Ser. 46V
fuch a defpicable envy, that it wifhes eveiy being to
be as low as itfelf. The Devil, after his apoftafy,
could not reft till he got man caft down from the
throrte of his excellency. And man, as, in regard to
fuperiority, he hath none on earth to contend with,
would fain bring' God himfelf down to his own level.
Let men make what apologies they pleafe for their
prefumptionj ; this is, its real fource; — it is too huT
miliating tothe pride of human reafon to allow, that
any being fhould exceed the limits of its capacity.
Whence, but from this, are the moft awful myfteries
of religion rejected, reviled and ridiculed with the
moft horrid arrogance ; as if the belief of any thing
incomprehenfible, were an unpardonable indignity to
human nature ; as if the Creator himfelf had no
right to claim fuch implicit faith from an intelligent
creature? Is not this the reafon, that the doctrine of
the Trinity, of a real incarnation, of a fatisfaCtion for
fin by, a divine perfon, have been difcarded by ma
ny;; hay, that men have gone the length of afcribing
imperfedtion of knowledge, and even bodily parts to
the Deity ? Indeed, almoft every error may be traced
up to this as its origin. When man finds any diffi
culty in revelation, he will far rather wreft the fcrip
tures,. than acknowledge the weaknefs of his own
underftanding. The fame prefumption is difcovered with refpect
to the works and ways of God. Thefe are paft find
ing out. Yet man does not defpair. In accounting
for the works of creation, man is fo firmly refolved
to he.at the bottohv'of every thing, that rather than
his underftanding fhould be checked by any difficul
ty otherwife infuperable, he will not only fpurn the
holy fcripture, but by his atheiftical theories, virtually
caft God' out ;of his own world. How often does he
dare to decide, without the leaft hefitation, as to the
procuring caufes, and the defigns of the difpenfations
of providence ; efpecially when the natural corrupt
humour of the heart finds fomething like a vent for
itfelf,

Ser. 46. in the unrenewed Heart. 399
itfelf, in the fufferings of thofe who have injured
him? This fubject affords us an inconteftable argument
of the extreme folly of felf-righteoufnefs. Every
man who feeks to eftablifh his own righteoufnefs, pre
tends a regard to the law of God, in fome form or
other, as its foundation, It avails not, whether he
lay claim to perfect, or only to fincere obedience.
For as love muft be the fpring of all fervice, truly
acceptable either to God or man, it is evident that a
natural man cannot, ; in any one inftance, obey the
law, even fincerely. For inftead of that love which
God requires as the fpring of obedience, the heart is
thoroughly caft into the mould of its contrary princi
ple. The carnal mind is — not fubject to the law of God,
neither indeed can be. All the pretended obedience
of a legalift, proceeds from a principle directly op
pofed to love, from fear of punifhment. While God
requires not love only, but perfect love, not merely as
the fource, but as the fum of obedience ; the natural
heart exhibits fomething as like perfect hatred as can
well be imagined. While he. commands us to love
him with all the heart, with all the foul, with all the
ftrength, and with all the mind ; behold ! our natural.
fituation ; The carnal mind, is enmity againft God.

SER-

SERMON XLVII.

On the POWER of ENMITY in the UNRENEWED
HEART.

Rom. viii. 7.
The carnal mind is enmity againft God.
BY the entrance of fin the order of our affections is
entirely inverted. In the firft ftate of man they
were perfedtly regular. They were conftantly, al
though not immntably,. fixed on God as a portion. He
was the only object of man's love and fear, and fin of
his hatred. Communion with God was his delight and
joy; perfect conformity to him, his fupreme defire;
heaven, the great object of his hope ; and he was a
ftranger to all thofe affections which are inconfiftent
with innocence, fuch as forrow, wrath, malice and
revenge. But how is the gold become dim, and the
moft fine gold changed ! Well might a three-one God
utter this compaffionate lamentation over the ruins of
our nature ; Behold the man, that was as one of us !
How unlike himfelf is this noble creature ! He pre
fers any good thing, however unworthy of the appella
tion, any thing agreeable to his fenfes, to the enjoy
ment of God himfelf. Thefe turbulent paffions that
diftract, and madden, and empoifon the foul, diffufe
their fatal influence through his whole frame. As a
ftriking evidence of the univerfal diforder, he loves fin

Ser. 47. On tbe Power of Enmity, &c. 401
fin above ^all, and thus difcovers his averfion from
God. For the carnal mind is enmity.
We have already obferved, on the second head,
foat this is enmity againft the life of God, his holi
nefs difplayed in the law, his juftice, omnifcience,
power, faithfulnefs, and incomprehenfibility. We
further obferve,
8. That the carnal mind is enmity againft his domi
nion. If it fhall be found, that man does all againft the
authority of God, that the moft bitter and inveterate
enemy can do againft a lawful fovereign, furely the
truth of this affertion muft be /acknowledged. But
man does fo in reality. He denies God's right of fo
vereignty. He does fo by the loftihefs, arrogance and
blafphemy of his language. They fet tbeir mouth a-
gainft the heavens. The natural language of every
heart is, Who is the Lord, that ipould obey him ? The
fovereignty of the Divine will in the difpenfations of
providence and grace is efpecially the butt of human
enmity, The great controverfy between God and
man, however various the fhapes it hath affumed,
hath ftill been, whether the Creator or the creature
fhall be God. Man would have a God whofe will
fhould be dependent on his, whofe acts fhould be re
gulated by his, whofe very fore-knowledge fhould con-
fift in a mere conjecture, and be only changed into
certainty at the pleafure of his creature. The clay
would ftill fay to the potter, What doefll thou? Man
would ftill have a God who would give an account of
his matters. , Would God be pleafed with the name,
and give to man the real exercife of fovereignty, he
would deign to acknowledge him ; juft as powerful
fubjedts nominally own the authority of a weak
prince, who is merely the herald of their own de
crees.— He refufes homage to God. This he juftly
ctaimi as a fovereign. If I am a mafter, where is my
fear f And he hath an equal right to fpecify that kind
of homage which is moft agreeable to him. But man
takes different ways of expreffing his reluctance to
this acknowledgment of dominion. Sometimes he
Vol. II. E e e entirely

462 On the Power of Enmity Ser. 47;
entirely denies it. He affumes airs of great ftateli-
nefs and majefty towards his Maker. He thinks it
below him to continue any longer under his rule.
He muft erect the ftandard for himfelf. We are lords,
and will come no more unto thee. At other times, he
feems more compliant. He will give God that ho
mage which he requires ; but he muft have a liberty
of adding to it ; although God hath exprefsly forbid
den this. The homage that God hath required is too
mean, naked andcontemptible. He muft have fome
thing more ftriking to the fenfes. He fhall worfhip,
him ; but in God's eftimation in vain, for it is by
teaching for doctrines the commandments of men.
He denies obedience to the law of his kingdom.
This hath been already illuftrated. — He complains of
the Divine adminiftration, as if juftice were not equal
ly difpenfed. Others are rewarded, who merit pu
niffiment. He is punifhed, while fully entitled to a
reward. Tet ye fay, The way of the Lord is not equal*.
— He encroaches on his royal prerogative. There is
fcarcely one branch of this, that man hath not in
trenched on one way or other. No one can forgive
fin but God. Yet we find a mere man, a finful man,
the very man of fin, the moft unfit perfon in the whole
world, arrogating to himfelf the power of forgiving
fin. Judging the heart belongs to him only. It is
one glorious jewel in his crown: /Jehovah do fearch .
the heart. But man often ufurps this right, and pre
tends to judge with certainty ofthe hearts of others.
No one can create but God. Yet man claims the
power of felf-creation, of changing his own heart, of
believing at pleafure, of giving fuch obedience to God
as he cannot refufe. His kingdom of providence
ruleth over all. While fome deny this, by limiting
his operations to generals, or to things which feem to
them of great importance ; all are naturally difpofed
practically to deny it. Man ftill tries to carve out
his own lot, as if he could manage it to far. better
purpofe than God. Salvation is peculiarly his Work.
I am God, and befides me there is no Saviour. Yet man
would
* Ezek. xviii. 25.

Sir. 47. in the unrenewed Heart. 403
would fain be a faviour to himfelf, without being in
debted to his Maker. He goes about to efiablijh his
own righteoufnefs.
Does an enemy to his rightful fovereign enter into
leagues againft him ? So doth man with refpect to
God. He flatters himfelf that he hath made a cove
nant with hell, and that with death he is at agreement.
Thine enemies — have confiulted together with one confent,
and they are confederate againfi thee *. He raifes
recruits, and ftirs up others to proceed to the fame
extremities with himfelf. When plotting againfi the
Lord, and againfi his Anointed, Come, fays he, let us
break their bands and cafi tbeir cords from us. He is
as affiduous in encouraging others to infurredtion, as if
their only happinefs confifted in this, as if it were
poffible to harden themfelves againfi God and profper.
He eredls bulwarks and ftrong holds againft him. Thefe
are efpecially in the heart. He greatly increafes his
natural enmity by foftering prejudices againft God,
by excluding the light, by hardening the heart, and
by ftupifying the confcience. Thefe are the ftrong
holds for the pulling down of which, the weapons of the
Chriftian -warfare are mighty through God. Thefe are
the imaginations and high things that exalt themfelves
againft the knowledge of God, which the Gofpel cafts
dawn.— Man actually bear arms againft God. He rifes
up in open rebellion, i" have nourped and brought up
children, and they have rebelled againft me. Sin is often
in Scripture reprefented under this notion, becaufe it
is a formal renunciation of his authority. Nay, the
appellation is, by a ftriking figure, transferred to the
perfons who are chargeable with it, to denote the ob-
ftinacy, violence and inveteracy of their oppofition.
As tbe carnal mind is faid to be enmity, thofe who are
under its power are thus addreffed, according to the
literal meaning of the word, Say ye to the Rebellion,
even to the houfe of Ifrael \. — Does the rebel invade
the territories of his fovereign ? So does the finner in
his war againft the Moft High. Thine enemies roar in
the
* Pfal. Ixxxjii. 2. 5. i Ezek. xliv. 6.

404 Oh the Power of Enmity Ser. 47.
the midft of thy congregations-; they fet up their enftgns
for figns *. — Do rebels deftroy his faithful fervants ? So
it is here. Thine enemies make a tumult : — 4hey have
taken crafty counfel againfl thy people, and confulted a-
gainfi thy hidden ones. , They have faid, Come and let us
cut them off from being a nation, that the name of Ifrael
may be no more in remembrance \. — They fet up other >
lords in oppofition to him. They have forfaken my law,
— and have walked after the imagination Of their own
hearts., and after Baalim {.
9. Against the love of God, as manifefted in the
Gofpel. It is lefs furprifing that the carnal mind
fhould difcover its oppofition to Divine Holinefs, be
caufe this is directly oppofite to its own nature as cor
rupt ; to Juftice, Power and Faithfulnefs, becaufe
thefe threaten the deftruCtion of the perfon ; to Om
nifcience, as this is the incorruptible witnefs of the
tinner's guilt ; to InComprehenfibility, as this fiains
the pride ofhisgloryj or to the Dominion of God, be
caufe this arms all his perfections with terror, by fe*
curing their manifeftation at the tinner's everlafting
expence. But it is aftonifhing indeed, and would at
firft view feem incredible, that man fhould be enmity
againft Love, which provides a remedy againft cor
ruption and deliverance from guilt, which feeks both
the holinefs and happinefs of man. Yet it is no lefs
true than ftrange, that the unrenewed mind is enmity
even againft infinite Love. The finner, indeed, hath
no antipathy at the love of God, according to his own
notion of it. But he views it merely as a perfection
of his nature, and as neceffary in all its effects, with
out any refpect to his will. He confiders it, as we
have in part already feen, as overpowering and fwal-
lowing up every other perfection. But the only dif
covery that God hath ever made of his love to fallen
man, is through a Mediator ; and it is in the Gofpel
that he is revealed, as finijhing tranfgreffion, making an
end of fin, bringing in everlafting righteoufnefs, by bear
ing the fins of his people in his ownfiody on the tree ;
as
* Pf. lxxiv. 4. f Pf. lxxxiii. 2. — 4. X Jer- ix> J3- *4-

Ser. 47. in the unrenewed Heart. 405
as delivering us from the dominion, guilt, pollution,
prevalence of fin, and at length from its very being ;
as reconciling us to God by his death, and faving us by
his life. The fum of the Gofpel is this gracious and
'aftonifhing declaration, God is love*. Now, in this
connection, the character of the natural heart is di
rectly oppofite, for it is enmity againfi God. When he
compaflionately fays, Thou haft deftroyed tbyfelf , but in
me is thy help ; we naturally reply, Nay, but there is
no hope ; for we have loved fir angers, and after them
-mill we go. When he gives this gracious invitation,
Come, and let us reafon together ; we will not hearken to
his voice, we will have none of him. Is this conduct of
ours enmity, or is it love ? If it be loVe, then mrift
that be love towards God, which would be enmity
with refpect to every other. We muft define love in
a very different manner from that in which it hath
ever hitherto been defined. If a heart acting in this
way be poffeffed of love to God ; to oppofe him, to re- .
ject all his calls and intreaties, fcornfully to refufe his
moft precious gift, muft henceforth be deemed evi
dences ofthe lincereft affection, and the contrary con
duct an infallible proof of hatred. He who would
form fuch a judgment concerning affections merely of
a human kind, would by his folly expofe himfelf to
contempt. The carnal mind difcovers its enmity to the love of
God in the Gofpel, by refuting the offers of peace
which it makes through the blood of Chrift. The
finner would have peace with God, either becaufe he
thinks he has done nothing that may reafonably break
the peace, or that God may eafily grant this boon
without any injury to himfelf; or he wifhes it by his
own doings. What the Apoftle fays of the Jews is ap
plicable to every unrenewed heart ; As concerning tbe
'gofpel they are enemies \. Every one under the domi
nion of the carnal mind would rather be faved in any
"other way, nay, he would rather run the rifk of pe-
rifhing, than be indebted to the blood of Chrift. Does this
* 1 Joh. iv. 16. ¦ " •}• Rom. xi. 28.

406 On the Power of Enmity Ser. 47.
this appear too ftrong ? Then for the truth of it we
appeal to the teftimony of the infallible Teacher : Te
will not come unto me that ye might have life *. He does
not fay, " Ye will not have life," — for every finner
would have this in his own way ; but ye will not come
unto me that ye might have it; " ye will not be faved
" in God's way, ye will not have life through my
" death, ye will rather rufh on eternal deftruCtion
" than receive eternal life as the free gift of God.'1' But
do you reply, " I cannot believe all this ; for why
" fhould the mind fo refolutely oppofe falvation
'* through Chrift ?" But although no reafon could be
affigned, you would ftill have fufficient ground for
believing it, becaufe you have the declaration of the
faithful and frue Witnefs ; and this very un willingnefs
he views as a certain evidence of enmity ; for it fol
lows — / know you, that ye have not the love of God in
you. I have come in my Father's name, and ye receive
me not. But there is one principle in the heart, which
of itfelf accounts for this oppofition, and powerfully
fopports it. Its pride is fo great, that it cannot
fubmit to be faved through the obedience and fuf
ferings of another. It wifhes to do all itfelf, or at
leaft to do fomething for falvation ; becaufe it cannot
confent that God fhould have all the glory. There
fore Paul, fpeaking of thofe very perfons of whom he
afterwards fays, that as concerning the Gofpel they are
enemies, expreffes the reafon of their enmity, in the
account that he gives of its effect : They have notfub-
mitted themfelves unto the righteoufnefs qf God f . He
ufes a word which denotes the fubjedtion of the infe
rior to the fuperior, fuch a fubmiffion as implies an
acknowledgment of inferiority and dependence. They
were not obedient to him, as the fubject ought to be
- to his fovereign j, the wife to her hufoand §, the fer
vant to a mafter || ; they were not fubdued to him **, as
an enemy is when he oppofes one ftronger than him
felf ; they did not put themfelves under his feet f f ;
as
* Joh. v. 40. 42. -J- Rom. x. 3. X Rom. xiii. i. 5.
§ Eph.v. 21. || Tit. ii. 9. ** Phil. iii. 21. ft Eph. i. 22.

Ser. 47- *» the unrenewed Heart. 407
as the expreffion is varioufly tranflated in other paf-
fages. They would not give that abfolute and im
plicit fubjedtion to the Gofpel which God requires to
it, as well as to the law ; for it is the fame word that
is ufed in the verfe of which our text is a part. Could
fuch curfed pride get accefs into heaven, the fuppofi-
tion of which tbe condemnation of the devil for ever
precludes, it would introduce a ftrange alteration into
the fong of the redeemed ; " Not unto thy name, not
" unto thy name, but unto us be all the glory ! Wor-
" thy are we, who have wafhed ourfelves from our
" fins, without the blood of the Lamb." While all
tbe nations of them that are faved would be fhouting
Grace, grace unto it ; this difcordant voice would ex
claim, " Works, works unto it ;" or divide its fong
between works and grace.
This love is alfo proclaimed in the Gofpel as fo
vereign, unmerited and diftinguifhing ; not reflecting
One as in himfelf better, or another as worfe ; but it
felf making all the difference. Againft this the car
nal mind rifes up with the greateft bitternefs. It re
plies againfi God. It might alfo have been obferved,
that the way in which this love obtains an egrefs, as
declared in the Gofpel, appears by far too coftly, fo
as to repreferit fin to be a great deal worfe than the
heart is willing to fuppofe it ; while, at the fame time,
by a ftrange contradiction, the way of obtaining an
intereft in its precious fruits, by faith alone, is reck
oned by the legality of the heart by far too eafy. But
on thefe things we do not enlarge.
10. Against the Perfon of Immanuel. This glo
rious Perfon is exhibited to us, in the Gofpel, as in
finitely worthy of our higheft affection. With refpedt
to the wonderful union of his two diftinct natures in
one Perfon, he is exhibited to faith as God with us.
There can be no object in itfelf fo fuited to excite the
love of man as the Mediatory Perfon of Chrift. For
herein all the perfections of the Divine nature, and
all the fpotlefs graces of the Human, every thing
that declares him to be very God, arid all the proper ties

4o8 On the Power of Enmity Ser. 47,
ties of true man, are concentrated. Here the eye of
faith difcerns all the majefty, holinefs. and love of God
fupreme, and all the tendernefs and fellow-feeling of
our created nature. The Divine perfections, abftradtly
viewed, have fo awful a refplendence of glory, as
tends to infpire fallen man rather with fear than with
love. But they are all fweetened, arid, as it were, at^
tempered to the eye of man, by their union with the
perfect graces of the human nature, in one Perfon;
and thus prefent an object, although not more worthy
of love, yet more fuited to the love of an imperfect
creature. This glorious object appears ftill more
worthy of love, when it is known that his Perfon is
conftituted in fo wonderful a manner for our fakes*
He humbles himfelf to wear the garment of our na
ture, that we may be adorned by the robe of Divine
righteoufnefs. Yet, to the carnal mind he appears
as a root out of a dry ground ; he hath no form nor
comelinefs, no beauty that he fhould be defired. He
is defpifed and rejected of men. He ftill appears as a
man qfforrows. We hide, as it were, our faces from.
him : he is defpifed, and we efteem him hot *. The lan
guage of the Father to Chrift, declaring his rejection,
by his own people, is defcriptive of the conduct of
every carnal mind : Thus faith the Lord, the Redeemer
qf Ifrael, and his holy One, to him whom man defpifeth,_
to him whom the nation abhorreth f , &c. The original
words are thus literally rendered, To him who is defpi
fed in foul, ox of the foul, and abhorred of the nation;
as expreffive ofthe moft thorough contempt and de-
teftation. The general prejudice ofthe nation againft
him was to be traced up to the fountain of enmity in
the carnal mind of each individual. For this expref
fion is nearly allied to that in our text. He was not
only defpifed by his own people, but abhorred. The
original does not afford a ftronger word to exprefs the
moft dreadful hatred. It denotes a turning away
from any thing that is offenfive to all the fenfes, the
reluctance that a difeafed perfon hath at every kind of
* Ifa. liii. 2, 3. t Ifa. xlix. 7.

Ser. 47* *" the unrenewed Heart. 409
of food *, the fhrinking and fhuddering of nature at
one covered with the moft lothfome fores f, that in-<
finite abhorrence that God hath at fin and finners J.
Thus man, as under the dominion ofthe carnal mind,
hath, according to his nature, the fame abhorrence at
the Saviour that God hath at fin. In proportion to
the Divine hatred of the difeafe, is man's hatred of
the only remedy.
Agreeable to thefe prophecies, while our Lord ta
bernacled in flefh, the Jews difcovered their enmity
againft his perfon by almoft every poffible token..
They fharpened their malice againft his character.
Now, they reprefented him as a man of an immoral
life, as a glutton, a wine-bibber, a friend of publicans
and finners ; then, as one who was mad, poffeffed by
a devil, or at leaft in compact with Satan. When he
made himfelf equal with God, they accufed hira of
blafphemy, and would have floned riim ; and on this
very head, they at laft condemned him to death. They
would fcarcely allow him the poor dignity of human
nature. They called him Beelzebub. They gave
him the worft name that hell could afford ; as if he
had been the worft vifitor that earth ever faw. At
other times they would not deign to give him a name
at all. This fellow, faid they. Indeed, the expref
fion does not bear even fo much, as in the different
places § where it is ufed : it is limply this, the word
fellow being a fupplement. He was fo defpifed of the
people, that they treated him as no man **. Their ha
tred extended to his very kindred. In their rage they
reflected on his fuppofed father's occupation, as if its
meannefs had been a difgrace to him : Is not this the
carpenter's fon ? Nay, they make it a perfonal re
proach ; Is not this the carpenter f f ? They attack the
very place from which he was fuppofed to fpring ;
Can any good thing come out of Nazareth ? And the
very eouritry, as if his refidence there had contaminated
Vol. II. Fff it;
* Pf. cvii. 18. f Job xix. 19. X Job xv. t6.
§ Matth. xii. 24. xxvi. 61. ; Luke xxiii. 2.
** Pi", xxii. 6. ft ^ar- v'" 3'

410 On the Power of Enmity Ser. 47.
it ; Out of Galilee arifeth no prophet. Sometimes they
would infinuate, that he had no certain origin : As
for this fellow, we know not whence he is*^ They did
the utmoft that the moft inveterate hatred could do.
They long fought to deftroy him, and at length they
accomplifhed their wifhes. When even a heathen
propofed to let him go, they raged at the thought,
and preferred a robber and murderer : Not this name-.
lefs thing, but Barabbas. So much did they defpife
his perfon, that they muft have a heathen punifhment
for him, one accurfed by their law ; as if an ordinary
death had been too great a boon. And he mull fuf
fer without the gate, left his very execution fhould pol
lute the holy city. Therefore, as Jeremiah, apparently
fpeaking as a type of him, cries out, Is it nothing to
you, all ye that pafs by? behold and fee if there be any
forrow like unto my forrow f : we may propofe the
queftion concerning this hatred ; confidering the per
fon, as he appeared even to the carnal eye, Had it ever
any parallel among the children of men ?
Nor are we to imagine that the rejedtion of Chrift,
or that the prophecies referring to it, are peculiar to
the Jews. For did not God reftrain or renew us by
his grace, were we in like circumftances, we would
take the fame courfe with them.. As the lufts of their
heart were the fource and caufe of their conduct; the
occafion of their going to fo dreadful an extremity
was God's giving them up to thefe, iri righteous judg
ment, for the punifhment of their iniquity. Our Lord
attributes to the world of mankind-finners in general,
hatred of himfelf. He comforts his difciples from this
very confideration ; If the world hate you, ye know
that it hated me before it hated you. He refolves the
enmity of men againft his perfon, into that of their
minds againft God ; He that hateth me,, hateth my fa
ther alfo : and he fhows, that all the hatred of his
enemies was merely a completion of what was fpoken
of him typically long before ; But this cometh to pafs
that the word might be fulfilled which is fpoken in their law
* Joh. ix. 29. f Lam, i. 12,

Ser. 47. in the unrenewed Heart. 41 1
law, They hated me without a caufe. Then he re-
prefents this enmity as fo powerful, that nothing could
deliver from it, but the efficacious internal teftimony
of the Spirit ; But when the Comfrter is come, he pall
teftify of me*.
11. Against the offices of Chrift.
. It oppofes his prophetical office. In the difcharge
of this, it is his work to reveal the will of God to
man, both by his word and Spirit. The carnal mind
difcovers its enmity againft his outward revelation of
the Divine will. How are the doctrines of falvation
perverted, debated, rejected, and even ridiculed ? The
doctrine of the crofs hath always been, and ftill is to
many, afiumbling-block and foolpnefis. Nay, all men
are naturally enemies to it. Some pretend to reject
it, as if it offered an infult to God, to fuppofe that he
would make choice of fo contemptible a way for the
redemption of a world. It is with refpect to fuch that
the Apoftle fays ; The foolipnefi of God is wifer than
men ; and the weaknefs of God is ftronger than men f.
But the. real reafon is the infult offered to themfelves ;
as not only the literal crucifixion of the Son of God,
but the whole of that doctrine connected with it, is
abating to the pride of man. We have formerly con
fidered the rejection ofthe doctrines ofthe Gofpel as
an evidence of unbelief. And to what fource is this
unbelief to be traced, but to that of enmity ? It is the
natural oppofition ofthe carnal mind to God, that
produces a rejection of the only method of falvation
appointed by him. Nor is it more friendly to Chrift's
inward revelation of the will of God by his Spirit. Is
it the work of the anointed Prophet to open the eyes
ofthe blind ? Yet it refufes to be indebted to him for
this gracious work. The natural language of all men
is that of the Pharifees, We fee J. The very mention
of a cure of its blindnefs is fo great an affront to the
carnal mind, as to confirm its enmity. Its violent op-
pofi'ion to the workings of the Spirit, the great varie
ty of its methods of refifiance, and its unconquerable obftinacy
* Joh. xv. 18. 23. 25. 26. f 1 Cor. i. 2$. X J°h. 'x> 4*«

412 On the Power of Enmity Ser. 47.
obftinacy in this courfe, till fubdued by his efficacious
operation, are undeniable proofs of its averfion. , The
trivial manner in which the generality of men, who
enjoy the Gofpel difpenfation, fpeak of its minifters,
of ordinances, and of warnings with refpect to fin and
duty ; and the bitter invedtives ufed againft the fer
vants of Chrift, if they touch the tinner's tender part ;
difcover their enmity to the prophetipal office of
Chrift in general. For to his fervants he faith, He
that defpifeth you, defpifeth me. How often does the
arrogance of the heart virtually reply to any faithful
teftimony, given by a minifter of Chrift in the dif.
charge of his duty, as the Pharifees did to him who had
been born blind, Thou waft altogether born in fins, and
doft thon teach' us* ? The Jews offered various apolo
gies for their rejection of Chrift in his prophetical cha
racter ; his fuppofed country, the meannefs of his edu
cation and connections \, tbe manner of his life, par
ticularly in keeping company with finners J. But
they ftill concealed the principal one, which was the
purity, fpirituality and faithfulnefs of his doctrine,
and its galling nature to their corrupt hearts §. The
addrefs made by the great Prophet of the Church,
the Perfonal Wifdom of God, fo many hundred years
ago, is ftill continued to us ; How long, ye fimple ones,
will ye love fimplicity, and the fiorners delight in their
f corning, and fools hate knowledge ? Turn ye at my re
proof: behold I will pour out my Spirit unto you, I will
make known my words unto you. And ftill he hath rea
fon to utter the fame complaint ; I have called, and ye
refufed, I have firetched out my hand, and no man re
garded ; but ye have fet at nought all my counfel, and
-would none of my reproof** .
This enmity appears againft Chrift as a Prieft. As
a proof of this, we might refer to the rejection of him
in his prieftly office by the Jews, efpecially in his very
act of oblation, when they cried out iri bitter fcorn,
He faved others, himfelf he cannot fave. For it is a
certain
* Joh. ix. 34. f Matth. xiii. j6. % Luke vii. 39.
§ Joh. vi. 60. ,61. ** Prov. i. 22.-25.

§er. 47. in the unrenewed Heart. 413
certain truth, that whatever muft be allowed to the
account of their national obduracy of difpofition, or
prejudices in favour of a temporal falvation, they in
fact did nothing more than the natural enmity of the
heart would have induced all others to have done, in
like circumftances, had God given loofe reins to' their
lufts. As a proof of this oppofition, we might alfo
mention the deviling of other mediators of intercef
fion ; nay, may we not add of oblation alfo ? For not
only hath the Antichriftian Church admitted angels
and a vaft variety of faints, real or nominal, into a
partnerfhip with the one Mediator, in his work of in
terceffion ; but what is the tendency of the idolatrous
facrifice of the mafs, biit to conftitute as many media
tors, even of oblation, as there are priefis employed in
offering it ? Every one of thefe intrudes himfelf into
the place ofthe one High>Prieft, vilifies that one offer
ing by which he hath for ever perfected them that are
fanctified, and crucifies the Son of God afrep.
But waving thefe and other confiderations that
might be mentioned, we fhall only advert to that en
mity difcovered againft Chrift in his prieftly charac
ter, by oppofition to his Righteoufnefs. For in oppofi
tion to this, all the enmity of the heart, with refpect
to Chrift as a Prieft, evidently centers.
Men difcover their alienation from this righteouf
nefs in various ways. Many do fo by making addi
tions to it. Do they profefs to be indebted to that
everlafting righteoufnefs which the Meffiah the Prince
hath brought in ? Yet it muft not be wholly. Their
own good works muft come in for a fhare of the glory.
Are all thefe to go for nothing, as to merit ? Were
this the cafe, fuch legal minds could find no excite
ment whatfoever to the practice of them. Now, whe
ther men place their juftifying righteoufnefs in pe
nances and pilgrimages, or in real mortification of fin ;
in ceremonies of their own device, or in moral duties ;¦
in tithing mint', anife and cummin, or in truth, judg"
ment, and mercy ; in the prayers of faints, or in their
pwn ; in making the fign of the crofs, or in faith and
fincerity ; —

414 On the Power of Enmity Ser.- 47.
fineerity ;— it is all one. The righteoufnefs of Chrift
is equally rejected as imperfect, and their own fouls
are equally deceived. For how neceffary and ex
cellent foever fome of thefe things are in their own
place ; yet with refpect to juftification, they muft be'
counted lofs and dung, treated as the very refufe of na
ture, that we may win Chrifi, and be found in him ; not
having our own righteoufnefs, in any poffible form,
which is ftill by the law, but that which is through the
faith of Chrifi, the righteoufnefs which is of God by
faith *¦
Perhaps, from ignorance of this righteoufnefs, men
confide folely in their own. Many, who are called
Chriftians, know as little of Chrift's work of obedi
ence and fuffering as if they had been born in a hea
then country, and confole themfelves with a perfonal
righteoufnefs, built on the ftrangeft and moft ridicu
lous grounds. But it muft be remembered, that this
ignorance is mainly fupported by the enmity of the
mind. For the righteoufnefs of Jefus is fo clearly re
vealed, is brought fo near to us t, that were not the
mind alienated from it, were it not under the governs
ment of hardnefs of heart, men would at leaft have
fome notions of it in their underftandirigs.
Others, who are dodtrinally acquainted with it,
difcover their averfion by denying its neceffity. This
is directly done by all who maintain that God requires
no other fatisfaCtion for fin, than the repentance of
the tinner. What is a denial of the vindictive juftice
of God, of the original depravity of our nature, and
of other doctrines connected with thefe, but a procla
mation ofthe fecret enmity of the heart to this method
of juftification. Men would fain make God to ap
prove fin as much as they do, that they might not be
laid under the humiliating neceffity of feeking fome
better righteoufnefs than their own. They wifh to
appear whole, becaufe they are unwilling to employ
the Divine Phyfician.
Others
* Phil. iii. 7.-9. f If. xlvi. 13.

Ser. 47* in the unrenewed Heart. 415
Others proceed fo far as exprefsly to deny the
reality of this righteoufnefs. While they prefumptu-
oufly reprefent the Son of God as owing all that obe
dience which he gave to the law for himfelf as its na
tural fubject, they refufe that there was any thing fa-
tisfadtory to juftice in his fufferings, or that he really,
as a Subftitute, bore the wrath of God for the fins of
his people. They count that blood wherewith he was
fanctified a common thing.
Nay, fuch enemies are many to a Surety-righteouf-
nefs, that it is the object of their ridicule and calumny:
the doctrine ofthe Gofpel which exhibits it, they
bitterly revile, as if it were at war with the law. So
determined are they to continue their enmity a-
gainft this method of Salvation, that they impioufly
try as it were to make a party for their caufe in the
Divine will, nay, in the Divine nature itfelf. They
not only oppofe the law of God to his Gofpel, but en
deavour to arm one perfection againft others, mercy
againft holinefs, juftice and faithfulnefs.
At firft view, one is apt to think that open profa
nity is a greater effect and proof of enmity againft
God, than any fin of the heart, and particularly than
felf-righteoufnefs. The world will allow none to be
enemies, fave thofe who are openly profane. But if
we take a more accurate view of matters, we will find
reafon to think, that fins of the heart difcover greater
enmity than the moft of thofe of the life. Groffer fins
are but as it were the outworks of enmity. The heart
is its feat, its ftrong garrifon. Thofe fins of the heart,
which moft directly inftigate to impurity of life, are
themfelves but the outworks of enmity as fortified in
the heart. When, by conviction, it is, in fome de
gree, driven from thefe, it takes up its refidence in
felf-righteoufnefs. Here enmity appears ftronger than
in the groffer pollutions of the world, or any lull of
the heart prompting to thefe. This is the laft refort
of corruption, and of Satan, in the foul, their ftrong-
eft fort, to which they betake themfelves when others
fail. That there is greater enmity in feif righteouf nefs,

41 6 On the Power of Enmity Ser. 47.
nefs, efpecially wheti known, approved and refolved
on, than in any grofs fin, will appear, if it be conu\
dered, that in the latter, the finner feeks only tempo-*
ral happinefs, but in the former, that which is eternal.
In the one, he keeps at a diftance from God and fal
vation ;. but in the other, he pours contempt on both,
even while profeffing to embrace them. He falls in-
to grofs fin, perhaps through the violence of tempta
tion from without ; but he hath no fuch fnare with
refpect to felf-righteoufnefs. Here his moft power
ful tempter is the enmity of his heart againft God;
He is hurried into the one, by the impulfe of his whole
frame, in foul and body, as difordered by fin : where
as the immortal part is both agent and fubject, as to
the other. Would we not reckon that man a greater
enemy to himfelf, who, being wounded, would refufe
the affiftance of a phyfician, or fcorn an infallible
remedy, or outrageoufly tear the bandage from his
wound, than when through his folly he at firft expo^
fed himfelf to danger ? And is not he a greater enemy,
not to himfelf only, but to God, who defpifes the on
ly Remedy, rejects the only Phyfician, although atteft-
ed by the experience of all who ever tried him, than
he who is only inftrumental in bringing on the dif
eafe. A profane finner is an enemy to God, becaufe
qarried away by' his lufts, while even his underftand
ing and confcience difapprove of his condudt ; but
the legalift is confirmed in his enmity by the delibe
rate choice of his own righteoufnefs, in preference to
that of the Son of God, in confequence of the fixed
approbation of all the powers of his foul, underftand
ing, confcience, will and affections. Therefore our
Lord declares to the Pharifees, Publicans and harlots
go into the kingdom of God before you *.
The carnal mind is alfo enmity againft Chrift as a
King. What is the avowed language of open iniqui
ty, is the fecret language of enmity in the heart ;
We will not have this man to reign over us \. Chrift,
as a King, bellows all the bleffings that he hath pur
chafed
* Matth. xxi. 31. f Luke xix. 14.

Ser. 47. in the unrenewed Heart. 41 7
chafed as a Prieft. For he is exalted a Prince and a Sa
viour, to give repentance to Ifrael, and the forgivenefs
of fins. But the unrenewed mind defpifes that re
pentance which is not of its own operation, and re*
jects that pardon which is offered as a free gift.
We fhall only take a view of enmity againft the
kingly office of Jefus, as oppofed to the fovereignty,
efficacy and fandtifying nature of his operation.
Many who are abundantly jealous for making the
mere will of an earthly king a law, obftinately refufe
this honour to the King of heaven. Although they
would allow no man a right to fay to a dignified fel
low-worm, What doefi thou? they would confer it on
every man in relation to God. One potperd of the
earth muft not dare to ftrive with another ; but a man
may venture to ftrive with bis Maker ; the clay may
fay to him that fafhioneth it, What makeft thou * ? To
fuppofe that the King of Zion would communicate
bis faving gifts to men, without any refpect to their
merit, is enough to excite the rage of many who call
themfelves his fubjects. They apprehend that it would
be unjuft in him to beftow his grace on any, without
the leaft regard to their fuperiority to others, to then?
forefeen faith, good works and perfeverance. When
the Mafter of the vineyard fays, Is it not lawful for
me to do what I will with mine own \ ? they boldly
deny that it is. To affert that our exalted Prince
gives all his bleffings according to the fovereign pur
pofe of God, that he gives eternal life to as many as the
Father hath given him, although thefe are his own
words, is fo hard a faying, that they cannot bear it.
When preffed with the very language of fcripture, it
hath no force. As Chriftians, they dare not deny it
to be the word of God, but ftill they do not believe
it. Now, to what can this be owing, but the violent
oppofition of the heart to the glorious perfedtion of
Divine fovereignty ? Although they dare not go fo far
as plainly to anfwer that queftion in the affirmative,
What fiall we fay then, Is there unrighteoufnefs with
Vol. IL " Ggg God.3
* Ifai. xiv. 9. f Matth. xx. 15.

41 8 On the Power of Enmity Ser. 47;
God * ? They do it in heart ; they do it implicitly
even in words. For they accufe thofe, as charging
him with unrighteoufnefs, who vindicate this injured
attribute. The king they would acknowledge, is one
who would fubjedt his will to theirs, who would give
them a reafon for every act of his mercy, who indeed
would have no mercy at all that deferved the namer
becaufe every act of favour; muft be merited, who
would ftill acknowledge himfelf as their debtor, but
not affront them by putting them fo much as once in
mind that they are debtors to him. For, by the way,
we. may obferve, that notwithftanding the apparent
zeal of many about the manifeftation of Divine mer
cy, and their violent outcry againft impartial juftice,
while in one point of view they do all they can to
deftroy juftice, by denying the neceffity of a real fa
tisfaCtion, , they eventually deftroy their very idol
mercy, ijy a ftrange contradiction, proceeding from
their ignorance ofthe Divine nature, and powerfully
manifefting it, they convert mercy into that very per
fection which they feek to deftroy ; they make it
juftice. For if the love of God fixes on thofe only
who are worthy of it, undoubtedly it is no longer
mercy, but juftice ; it is not grace but debt. For
mercy, in all language, but that which concerns the
moft glorious difplay that ever was made of it, is uni-
verfally allowed to refpedt an object totally deftitute
of merit. For to bim that worketh, let the work be as
little as you pleafe, be it only a prayer or even a wifh,
if the leaft degree of merit be affixed to it, the reward
is not reckoned of grace, but of debt f . Thofe who de
ny the fovereignty of God, have not near fo juft an
idea of matters as that heathen, who publifhed to all
the nation this confeffion of his faith, as to the Divine
dominion ; AU the inhabitants of the earth are re
puted as nothing : and he doth according to his will in
the army of heaven, and among the inhabitants of tbe
earth : and none can flay his hand, or fay unto him,
What doefi thou X ? They will, indeed, allow him to
do
* Rom. ix. 14. f Rom. iv. 4. X Dan. iv. 35.

Ser. 47. in the unrenewed Heart. 419
do according to his will in tbe army of heaven. They
ebjedt not, though he hath paffed by every one ofthe
army that rofe up in rebellion againft him there ; be
caufe thus the mercy hath come all their own way.
The whole of fallen angels may be reputed as nothing.
But it muft not be fo with fallen men. He muft do
according to their will with them. Their, enmity
breaks out at the idea of his having a right to pafs by
one of tbe inhabitants of the earth.
The fame enmity appears againft the efficacy of
his operation. Our Redeemer, in the difcharge of his
kingly office, fubdues finners to himfelf. Therefore
the Father addreffes him in thefe words^ - Sit thou on
my right hand, until I make thine enemies thy footftool.
But they are not all made his footftool in the way of
deftruCtion. Many are made to fall under him, by
yielding to him as their rightful Sovereign. And
this work is accompliffied by means of the word, ac
companied by the Spirit of Chrift. Therefore it is
added, Tbe Lord pall fend the rod of thy ftrength out
of Zion; rule thou in the midft of thine enemies *. His
word, attended by the operation of the Spirit, is the
rod of his ftrength ; not of his weaknefs, as many
would have it : and the confequence of its being fent
out is, that he rules in the midft, or in the inward part
if bis enemies ; for he makes them willing fubjects.
The pride of man will deign to the King of kings the
liberty of calling, intreating, perfuading, but nothing
more. The heart claims to itfelf both a right, and a
power of refifiance to the utmoft. But this empty
claim, inftead of being any proof of fuch a right or
power, is only a branch of that refifiance, and a proof
of that enmity which is natural to it. Although
God makes fuch a proclamation of his omnipotence
as to put every creature, even the moft exalted, to de
fiance, faying, / will work, and who fhall let it f ?
yet man, the loweft of all his intelligent creatures,
arrogantly replies ; " I will let it." The clay not on
ly prefumes to fay to him that fafhioneth it, What makefi thou ?
*, Pfal. ex. 1.— 3. f Ifai. xliii. 13.

42o On the Power of Enmity Ser. 47.
thou ? but Mr work, He hath no hands ; " He cannot
" accomplith his purpofes), if I pleafe to obftruet
" them." Our Lord fhall have the name of a king,
but not the power. Indeed, his royalty is thus denied ;
for if he can only deal with the heart by moral fua
fion, he acts merely as a prophet, nay, merely as a
human prophet. God faith, Thy people pall be willing
in the day of thy power. But the finner faith, " I will
" be willing in the day of my own power," or rather,
" of my own pleafure." " What !" exclaims he, "an
" efficacious, irrefiftible operation ! Would God de-
*' ftroy his own creature, by depriving him of the M-»
" berty of his will ?" Vain man, thou alone haft de
ftroyed thy will, by lofing its original propenfity to
good. If the Son of God ever make thee willing, he
will only deliver thee from the worft deftruCtion of
which thy will is capable, a flavery under fin. He
will only remove thofe bonds that hinder it from en
joying, any true liberty. For if the Son pall make
you free, yepall.be free indeed*. Shall not he who
made the heart, have the privilege of making it new ?
Shall not the omnipotent Potter be allowed to repair
his own broken fherd ? Shall not the Fountain of life
fee at liberty to reanimate, at pleafurej a dead worm
of his own making ?
The fame corrupt temper of the heart breaks out
againft the fanEifying nature of his operation. The
kingly work of Chrift is, becaufe of its great import*
ance7, fummed up in this. He is, of God, made unto
us—fanctificatiqn. The greateft finner, in fome man
ner, defires juftification, as it is a deliverance from
guilt, or from his obligation to punifhment. There
fore you will find many, who have no juft fenfe of
fin, wearying themfehes in the greatnefs qf their way*
that, if poffible, they may efcape eternal wrath : ei
ther multiplying religious duties, or depending on
thofe of a relative nature, as the ground of their jufti
fication. Nay, fome, under the power of fin, will
feek deliverance from it ; although at the expence of a
* John viii. $6.

Ser. 47. in the unrenewed Heart 42 1
a feigned fubmiffion to the righteoufnefs of the Re
deemer. But this does not flow from love to Chrift,
or to his righteoufnefs, but from the fear of condem
nation. Their terror for a time, or in fome degree,
filences and overpowers their enmity againft Chrift as
a Prieft. But it breaks out with its natural violence
againft his fandtifying efficacy as a King. According
to the reftraint which it fuftains in a forced fubmif
fion to his righteoufnefs, does it difcover its oppofition
to his work of fandtification. If the heart humbles
itfelf in one inftance, it expects an ample recompence
in another. It will yield nothing to Chrift, but in
expectation of a double return for it. Rather than
give too much honour to him, it will, in fome fenfe,
like Laban, in its tranfadlions with the true Jacob,
change his wages ten times *. Fof its real defign is not
to ferve Chrift, and glorify him, but to make Chrift
its fervant ; nay, the minifter of fin. Therefore it
fpurns at the idea of holinefs. It feeks falvation from
wrath, but not from its procuring caufe. It hath no
hatred of fin, but only a fear of punifhment. — In a
word, to exprefs that peculiar difcovery that finners
make of their alienation from Chrift as a King, whe
ther as to the fovereignty, efficacy, or fandtifying na
ture of his operation, the condemnation ofthe wicked
is defcribed as if it proceeded folely on this ground :
Thofe, mine enemies, who would not that I pould reign
over them, bring hither, and flay before me -j-.
From the foregoing obfervations, we may learn
the unfpeakable depravity of human nature. There
is not a greater evidence of a bad man, of one defti
tute of all principle, than habitual malice agaihft his
neighbour. Even the men of this world, whofe cor
ruptions may not run fo violently in this channel, de
left fuch a character. They reprobate their own en
mity, when they fee it take fuch a courfe in others,
as is dangerous to fociety ; not knowing that there is
the fame bitter fountain in their hearts, although it
may not fpring up with equal force. But if that man, who
* Gen. xxxi, 41. f Luke xix. 27.

422 On the Power of Enmity Ser. 48.
who difcovers habitual malice againft fellow- man, is
accounted deftitute of every good principle ; what
muft we think of him whofe heart is habitually filled
with enmity againft his Maker, againft his gracious
Preferver and greateft Benefactor, againft him who
offers himfelf as a compaffionate Redeemer, a faithful
Friend, and a loving Father ? Muft we not conclude
that his mind is totally depraved, and that in him
there dweiieth no good thing ?

SERMON XLVIII.

On the POWER of ENMITY in the UNRENEWED
HEART.

Rom. viii. 7.
The carnal mind is enmity againfi God.

WHEN, in Scripture, the power of human de
pravity is defcribed, the members of the bo
dy are declared to be the inftruments of unrighteouf
nefs, becaufe the corrupt heart employs them in its
fervice. In this refpect the tongue is particularly
mentioned. If this be a world of iniquity, though only
one of the avenues of the heart, though but a little
piember, what muft the heart itfelf be ? Is its enmity
fo fatal, that it is faid to he full of deadly poifin ; who
©an fay that his heart is pure ? If it fit on fire the
whole

Ser. 48. in the unrenewed Heart. 423
whole courfe of nature ; furely, it is only as the agent
of the heart. If the tongue be itfelf^/ on fire of hell,
the accurfed flame muft undoubtedly be firft kindled
in the inward man. If the tongue be not only an unruly
evil, but more untameable than any kind of beaft, bird,
or ferpent, or things in the fea ; who will dare to fay
that he can fubdue his heart to the obedience of
Chrift ? If the tongue defile the whole body, the foun
tain which fupplies it muft certainly be full of pollu
tion. In the laft difcourfe on this fubject, we have con
fidered the enmity of the carnal mind, as appearing
againft the dominion of God, his love manifefted in
the Gofpel, the Perfon of Immanuel, and his media
tory character, as our Prophet, Prieft, and King.
It may be further obferved,
12. That the carnal mind is enmity againft all
purity and flriclneft of profeffion. The natural wifh of
the unrenewed heart is to break God's bands and cafi
away his cords. Men, who are total ftrangers to the
power of religion, will indeed outwardly profefs a
veneration for it, from a fenfe of decency and pro
priety, from a regard to their fecular interefts, or from
political motives ; becaufe they corifider it as a very
ufeful thing in the world, in reftraining the turbulent
paffions of men, and efpecially in enforcing fubjection
to human laws. From fuch motives as thefe, or from
adelufive apprehenfion that nothing more than a re
gard to the outward form is neceffary to entitle them
to the everlafting enjoyment of all thofe bleffings and
comforts of religion, under the want of which they
are fo perfectly fatisfied in time, they will go fo far as
to pay an apparent refpect to all external ordinances:
But to them all purity of principles, or ftridtnefs of
profeffion, is a ridiculous abfurdity. When others
teem zealous for the glory, of G04 among men, for the
interefts of the fpiritual kingdom of the Redeemer ;
they not only carry matters too far, and give them
felves much more trouble .than is neceffary, but they are

424 On the Power of Enmity Ser; 48.
are denominated fools, bigots or enthufiafts. As fuch
men really hate God's bands, it is no. wonder that
they fhould be afraid of being too clofely bound. The
little of religion that they profefs, is of itfelf abun
dantly irkfome. Whenfoever the interefts of Chrift's
kingdom interfere with their own, or with their par
ticular humours ; the firft are by no means to be put
in competition with the laft. As they either view or
treat religion, as if it were merely a political device,
they can fee no good reafon why any tranfgreffion of
the law of God fhould difqualify men for enjoying
the privileges of the Church, or fubject them to its
cenfores, if they be not open tranfgreffors ofthe laws
ofthe land ; or that the government of Chrift's king
dom fhould be deemed of any importance, when it
does not tally with the tyrannical encroachments of
that government under which they live. Thieves
and robbers are bad members of fociety, and therefore
they do not pretend that fuch are entitled to Church
privileges : but drunkards, liars, Sabbath- breakers and
unclean perfons, may be admitted to eat of tbe chil
dren's bread ; becaufe the ftate does not deny them
the privilege of bread and water. They feek no other
reftraints from religion than thofe that are neceffary
to fecure their lives and properties. If not grofsly ig
norant as to the doctrines of the holy Scripture, they
would never efteem any of them fo important, as for
their fake to hazard a reflection from the world. They
feem to think that thofe portions of Scripture, which
fpeak of contending earneftly for the faith, confeffing
Chrift before men, not being ajhamed of his teftimony,
and keeping the word of his patience, are fuch as every
man of fenfe and difcretion would treat with difre-
gard. Their whole creed is, Render unto Cefar the
things that are Cefar' s. But they give it a very ex
tenfive application ; for when intereft requires, they
would alfo render to him the things that are God's.
Here the carnal mind difcovers its enmity in a ftriking
light : for it appears determined at all everits to
patch up an agreement between Chrift and Belial.
But

S%R. 48. in the unrenewed Heart. 425
But it is to be lamented, that its remaining influ
ence appears even in the conduct of real Chriftians,
by producing limtlar effects. Through the prevalence
of partial blindnefs, love to the world or fear of man,
they often difcover much more regard to their own
falvation than to the glory of Chrift. They fee and
bewail the abounding of error, the impurity of the
Churches to which they belong, and the encroach
ments of men on the royal prerogative of Jefus ; but
after a feeble and ineffectual refifiance, they yield to
the violence of the torrent. They love Chrift, they
lOve his Gofpel and kingdom ; but they give little
evidence of this, compared with what he demands.
For although they fubmit to bear reproach for him as
his Saints, they will not^o without the camp unto him,
bearing bis reproach. The fellowfhip of other Chriftians
like themfelves, the advantages of worldly counte
nance, the favour and protection of civil government,
and the powerful influence of the multitude, are more
efficacious arguments than that plain unqualified com
mand of their Lord, Be thou faithful unto death. They
profefs to contend for Chrift, and really do fo in fome
refpects ; but if his enemies be too ftrong for them,
they will rather lower their ftandard, or fuffer it to
fall into the hands of their adverfaries, than refolute-
Iy hold it up, whatever fhould be the coft. When
expofed to the fame danger with him whofe eyes
Chrift had opened, that of being put out of thefyna-
gogue, they cannot think of meeting it with the fame
ihtrepidity. For becaufe he perfifted in confeffing
Chrift, they caft him- out *. They have not yet learn
ed the juftnefs of that faying of our Lord himfelf ;
Bleffed are' ye when men fhall feparate you from their
^dompany,for the Son of Man's fake f. Let fuch be in-
treated to afk their confoiences as in the fight of God,
Is a teftimony for the precious truths of Chrift, which
are infinitely more valuable than life, to go no farther
than a corrupt Church will fuffer it ? Ought the con
fcience ef a Chriftian to be fatisfied with any thing
-Vol. II. Hhh lefs
* Joh. ix. 21. 34. t Luke vi. 22.

426 On the Power qf Enmity Ser. 48'.
lefs than refifiing unto blood, in ftriving againft fin ; if
nothing lefs will do ? Can fuch reconcile the ftriking
inconfiftency between their perfonal exercife and pu
blic conduct ? How can they, who habitually endea
vour to feparate from all fin in their hearts, affociate
with finners, with the avowed enemies of Chrift, in
their communion ? Ought they not to hate the congre
gation of evil doers, and not to fit With the wicked* ?
Whether is it better to weep over Chrift in his grave-
clothes, or to worfhip him as riferi ? Are the charters
of an earthly fovereign, and the protection of national
laws, the object of our faith ; or that gracious promife
ofthe Head of the Church affixed to his call ; Come
out from among them and be ye feparate ; — and I will
receive you ? Whether is if better to join with the
weak, the fmall and defpifed, who appear on the Lord's
fide ; or to yield to the mighty who are againft him ?
Would he not feem a ftrange Chriftian, who, with
refpect to his perfonal exercife, would conclude that,
becaufe any luft were too ftrong for him, he muft give
over contending ; or when he found all his ftruggles
unavailing, that he could not be chargeable with guilt
in yielding to it ? Certainly, the fame rule that ap
plies to perfonal exercife, will with equal force apply
to our public conduct in the fervice of Chrift. We
muft try every courfe rather than yield to fin. If we
can no longer refift, we muft, if poffible, fly. And
fin, in a Church, muft be oppofed in the fame man
ner. We may find fafety in flight, when all refifi
ance is ineffectual. The caufe of Chrift is low in
deed, if we confent to drop our banner, and lay down
our arms, whenever he is out-voted by his enemies. [
We are far from meaning, that it is the duty ofChrif-^
tians to leave the communion of any Church, merely
becaufe one deed may be offenfive to their confoien
ces. Such a perfuafion would be a perpetual fource
of divifion, andterid to the deftruCtion ofthe body of
Chrift. Separation ought to be the laft refort. Pro
feffors fhould never fly to it, till every other fcriptu- rai
. * Pfal. xxvi. 5.

Ser. 48. in tbe unrenewed Heart. 427
tal mean hath been deliberately tried in vain ; till it
be impoffible to maintain a confiftent teftimony with
in the communion ; till there be tbe fulleft evidence
that the greateft part are bent on backfliding.
But although it fliould be granted, that continu
ance in communion with thofe who are going on in a
courfe of corruption is inexcufable, it may be urged
that all true Chriftians ought to keep communion with
one another, whatever difficulties they may have as to
things that are not abfolutely fundamental. But with
out entering into this objection, it may be obferved
that it refts on a very flippery foundation. For who
can pretend to fay what things only are fundamental
in religion ? The Spirit of God hath in his infinite
wifdom drawn a veil over this in Scripture ; becaufe,
our own happinefs being only a fecondary reafon for
God's requiring from us the obedience of faith, it
does not belong to us to know how fmall an extent of
faith will merely fuffice for falvation, but how much
it is neceffary to believe for the glory of our God.
And this muft furely be regulated by his own Reve
lation. Of this we are affured, that our Lord hath
faid ; He that fhall break one of the leaft of thefe my
commandments, and fhall teach men fo, fhall be called the
leaft in the kingdom of heaven. Great, indeed, ought
our love to be to all whom in the judgment of charity
we may reckon faints, how far foever they may differ
from us ; but it will not follow that we are to facri
fice the interefts of Chrift's kingdom merely for. en
joying public communion with them. This opinion,
how plaufible foever, even although found with real
Chriftians, flows from the remaining principle of en
mity. Here Satan endeavours to deceive, by tranf-
forming himfelf into an angel of light. It is enmity try
ing to work under the femblance of love. For furely
that muft be enmity which would fet Chrift at vari
ance with himfelf. But this is really an attempt to
oppofe the interefts of Chrift, in the love which we
ought to have to his members, to that love which we
owe to the Head. It fuppofes, that we ought to pay a
greater

42& On the Power qf Enmity Ser. 48.
greater refpect to the perfons of his people than to the
interefts of his kingdom ; to their fins and infirmities
than to the fervice of our common Mafter ; to their
prejudices, than to his commands ; to fellowfhip with
them, than to faithfulnefs to, and'fellowfhip with him.
This opinion may proceed from a kind of love to the
brethren ; but it is not Chriftian love. For as love
to Chrift is the fource of all true love to the brethren,
that love to them which, inftead of flowing from love
to him, in his perfon or truths, is oppofed to the ex
ercife of it, cannot be genuine. In all things he muft
have the pre-eminence. His command is the formal
reafon of all true brotherly love. But that which pre
vents obedience to any other of his injunctions muft
undoubtedly be unacceptable with him. And all that
claims the name, while inconfiftent with the genuine
exercife of this grace, ought not to be viewed merely
as imperfect, but as falfe, as fpringing from enmity.
For the counterfeit of every Chriftian grace arifes
from that corruption which is directly oppofed to it.
13. The carnal mind difcovers its enmity againft
God by the perfecution of his people. His enemies
offer many excufes for their conduct in this refpedt;
but this is the real reafon. The firft inftance of
perfecution in the world was a direct declaration of
war againft God. Cain, who was of that wicked qne.
flew his brother ; and wherefore fiew he him? becaufe
his own works were evil, and his brother's righteous *.
The carnal heart is determined to oppofe God every
way. It hates thofe whom he loves, and it loves thofe
whom he hates. The wicked in his pride doth perfe-
cute the poor,— while he bleffetb the covetous whom the
Lord abhorreth "j". The enemies of God often plead
as an apology for the perfecution of his people, that
they are dangerous to the ftate, and enemies to man-
kiod. Nay, fo great is their affurance, that herein
they pretend to do^God fervice ; as if the blood of his
own beloved faints were the moft acceptable facrifice
to him ; as if the fhedding of that blood which crieth for
jf 1 John iii. 12. + Plal. x. 2. 3.

8§R. 4#. *a the unrenewed Heart. 429
f$r vengeance, were meritorious of the pardon of every
pthei" fm. Often they only pretend that this ,is their
motive, while confcious that enmity to religion really
jflfluences them. Others do it from ignorance, not
knowing what they do. But whether thev be confcious
or ignorant, although there is a great difference as to
the, reipective degrees of guilt, their conduct proceeds
from the fame origin — hatred of God himfelf. For
our Lord affured his difciples that they fhould be
fcated of all men for his name's fake. Therefore he
propofed that confounding and convincing queftion to
biro who was afterwards the chief af the Apoftles,
Saul, Saul, why perfecuteii thou me ? The purity of the
prcfeflion, and holinefs of the lives of thofe who are
really the fervants of Chrift, make them fo inoffenfive,
yea, fo ufeful members of fociety, that the falfity of
the contrary charge muit be evident to every thinking
perfon. But thefe very things are fo difagreeable to
carnal men, that they cannot bear with them. The
holinefs of the faints is fo conftant a reproach to their
vices, fo fevere a reftraint on their lufts, that they
cannot fuffer them to breathe the fame air with them
felves. They think that if they were utterly deftroy
ed, although., they are the fait and fvbjlance of the
earth, they would get it all to themfelves, and be al
lowed tpindulge their wickednefs without any reftraint.
It is not the perfons of the men that they hate, but the
image of God in them. This is fo difgufiful to their
hearts, and painful to their confoiences, that notwith
ftanding the multitude of their honours, and variety
of their enjoyments, the unbending integrity of one
who fears God, like that of Mordecai with refpedt to
Haman, will make the whole, of thefe avail them no
thing, and infufe gall and wormwood into all tbebr
pleafures*. But what is the reafon of all this ? They
with, were it poffible, entirely to fhake themfei/es
k»ofe from God. Could they get Chriftians brought
down to. their own level, and made like themfelves in
fin, they would with the greateft cordiality take them into
* Etfh. v. 13.

43° On the Power of Enmity Serj 48.
into their bofoms. Their hatred of the faints pro
ceeds from their hatred of holinefs ; and their hatred
of holinefs from their enmity againft God.
, Every one knows to what a dreadful length in
cruelty this hatred ofGod's people hath driven his e-
nemies in fome ages of the Church, efpecially under
the tyranny of Rome Pagan, and of Rome Antichrifti-
an. The faints of God have been made fuel for the
flames ; as if their afhes alone could have extinguifh-
ed the fire which their vices were faid to kindle in
the world. Their bodies have been ufed as torches to
difpel the gloom of night ; as if nothing but their de
ftruCtion could have enfured to mankind the enjoy
ment of a perpetual day. They have been made to
fight with wild beafis ; as if the fervants of the Prince
of peace had been greater enemies to the human fpe
cies than they. They have been made their food J
as if they had been the offals of nature, and more ra
venous in their difpofitions than the beafts that de
voured them. Under any public calamity, heathen
nations have been deluged with Chriftian blood ; as
if this alone could have atoned for the fins of the na
tions. Indeed, thefe devil-gods whom they worfhip-
ped, although they had neither power nor will to re
move their diftreffes, were as much delighted with
fuch barbarous facrifices, as their worfhippers were in
fatuated in offering them. Whatever evil befel any
nation or city, the followers of Jefus were the caufe
of it.
But as if death had been a punifhment too gentle
for fuch notorious offenders, it was adminiftered to
them in the moft lingering, excruciating and horrid
manner. Thofe, who could feel for every other un
happy convict, had no bowels of compaffion for them.
Thofe, who at times could fpare their greateft ene
mies,- could exercife no commiferation towards the
children of God ; although connected by the clofeft
ties of nature, or of friendfhip. The prayers of the
holy, humble and forgiving Chriftians, for pardon to
their murderers, had no other return than curfes. The
inventive

SER. 48. in the unrenewed Heart. 431
inventive faculty of man hath never difcovered a
greater ftretch, than in devifing torments for the fer
vants of God. We can fcarcely imagine that fuch an
/unfpeakable variety could have been difcovered, had
not the invention of man been whetted by the a'id of
the malice and fubtilty of devils. Indeed, it is not
furprifing, that Satan, who fhall be the tormentor of
the wicked in hell, knowing that the people of God
fhall in the eternal ftate be delivered from his rage,
fhould aflift his minifters, and endeavour in this way
to do his utmoft againft thofe who oppofe him while
on earth. The enemies of Chrift gave their teftimo
ny in the ftrongeft manner to the truth of Chriftiani
ty, in their very attempts to accomplifh its deftruCtion ;
becaufe thus they fulfilled thofe prophecies that Chrift
had fo frequently delivered to his difciples, that they
fhould be hated, reviled and perfecuted by all men,
yea, by all nations for his fake. The malice of Satan,
in its influence on his vaffals, counteracted itfelf.
It made him give that teftimony to the truth of Chri
ftianity, in the perfecution of the followers of the
Lamb, which the fame principle, as directed againft
the religion itfelf, would fain have made him with
hold. He had no defign to put honour on Chrift by
this teftimony, any more than by thofe atteftations
given of his Divinity in the days of his flefh. But he
would rather run the rifk of being inftrumental in the
completion of the predictions of Jefus, and thus, in
the fupport of his kingdom, than deny himfelf the
prefent pleafure of wafting it by violence.
Even when the enemies of Chriftians ceafe to deal
with them in this way, it is not becaufe their enmity
againft God is lefs, but becaufe he reftrains them
more. Satan, their mafter, hath not changed his na
ture. He is only held in a chain. Or if he ceafes
to affault the Church by perfecution, finding this in
effectual* or being reftrained, he tries his other me
thod of deceit. If he appears not as a roaring lion,
he is a wolf in fheep' s clothing, and endeavours to de
ceive the nations by herefies. Sometimes, indeed, he
joins

432 On the Power of Enmity Ser. 48.
joins both together. He comes with all' deceivablenefs
of unrighteoufnefs, and, at the farrte time, with all the'
infiruments of cruelty. He tries all his arts of deceit,
and practifes his whole fcience of deft-ruction. He
comes with a golden cup full of abominations, and al
fo makes his fervants drunk with the blood of the faints:
14. This enmity appears by the ftrong propenfity of
the carnal mind to every thing difagreeable and diflho*-
muring to God. It hath formerly been obferved^ that
it implies alienation and Oppofition. We have
particularly confidered the alienation of the mind
from the life of God. But this is not all. It violently
oppofes itfelf to him. The natural confequence of
averfion from God, is attachment to his enemies^ in
proportion to the degree of our averfion from him;
Where love is ardent among men, they have gene
rally common friends and common foes*. The car
nal mind' does not merely oppofe itfelf to God, by re
jecting all the evidences of his fpecial' love, but by
adherence to every thing that he hates. Thus it1 is
declared, in the £th verfe of this chapter, that they
that are after the flefh, do mind the things ofthe flefh';
but they that are after the Spirit, the things of the Spi
rit. Love of fin, and love of holinefs, are oppofites.
They can never be reconciled. They can never fob'-'
fift with equal force in one heart, as long as hCaverT
and hell are diftindt. Thofe, who are under the do
minion of the unrenewed heart, db mind the things
proper to its nature. They give all their attention
and approbation to them. Such a minding is meant,.
as implies the affent of the underftanding, confent of
the. will, and adherence of the affections. They fo
cordially approve of thefe things, as wholly to apply
themfelves to the purfuit of them. The carnal mind
is fo engroffed by carnal objects, fo conftantly enga
ged in carnal operations, that here the Spirit of God
fpeaks of it, as if thefe were but one continued act of
this mind, that admitted of no intermiffion, in ac-
complifhing which it exerted all its faculties, and em
ployed*
* Idem velle et nolle efi proprium amicorum.

Ser. 48. in the unrenewed Heart. 433
ployed the whole energy of its exiftence. We have
feen, that the Apoftle declares finners to be ene
mies in their minds, by wicked works * ; and that he
does not mean that wickednefs of the life is the caufe,
but the effect and evidence of this enmity. If wicked
works were the caufe, then, as this muft be removed
before the effect can ceafe, it would be natural to
fuppofe that, in confequence of a change ofthe con
verfation, the enmity ofthe heart would fall of courfe.
But the Apoftle obferves the contrary order, when de-
fcribing, in the words immediately following, the
change effected on them : Tou who were fometimes alie
nated— yet now hath he reconciled in the body of 'his flefh
through death, to prefent you holy and unblameable, and
unreproveable in his fight. God firft reconciles finners
to himfelf, through the merit ofthe death of Chrift,
by removing their alienation from, and oppofition to
him : and their fanctification is defcribed as the na
tural confequence of this reconciliation. Now, if our
reconciliation to God be the mean of our deliverance
from wicked works, our enmity muft be the caufe,
and not the effedt of thefe : for, as hath been already
obferved, the caufe muft firft be removed. The or
der obferved in our renovation is correfpondent to the
ftate of our natural depravity, and to the order ob
ferved by fin in our deftruCtion ; as the mind was
corrupted before any wicked works were produced.
We fhall only mention one example of the power
of this enmity in the production of wicked works;
although this, alas ! is a fountain abundantly copi
ous. And this refpects relative duties, which one
would imagine would be lefs affected by the enmity
of the mind, than many others, as not fo immediately
referring to God the great object of this enmity. Have
we not innumerable inftances of the negledt of thefe,.
ofthe diffolution of the ftrongeft ties of nature, of
the moft horrid outrage committed by man on him
felf, in his condudt towards his own flefh ? We fee
hufbands hating their wives, and wives their huf-
Vol. II. I i i bands ;
'* Col. i. 21.

434 ®n Me Power of Enmity Ser. 48.
bands ; children hating their parents, and parents
their children. This is, indeed, by the bulk of man
kind, accounted moft unnatural. But it is very agree
able to the corruption of nature. It is the boiling up
of the enmity ofthe heart againft God, in the hatred
of his image, even when it ought to be moft dear to
us, as being a part of ourfelves. Being a breach of
the fecond table, it demonstrates a contempt of the
firft. In this manner the torrent of enmity againft
God burfts 'forth from the heart, in the hatred of our
neighbour ; and affords an infallible evidence of ha
tred of him. For he that loveth not his brother, whom
he hath feen, how can he love God, whom he hath not
feen ?
15. Finally, We obferve that this enmity is pointed
againft the very being of God. We have feen that it
is the nature of this principle, to feek and endeavour*
to the utmoft the deftruCtion of its object. However
ftrange it may feem, this is the direct tendency ofthe
carnal heart with refpect to God. It is unqueftiona-
bly its fecret wifh, that there were no God. — Unre
newed men practically deny his being: Many profefs
that they know God, but in works they deny him *.
Every fin bears, in its very effence, a thruft at that of
God. It is not merely a felf-deftrudtion. It is a vir
tual deicide. Nay, although it is incredible that any
rational being fliould abfolutely and habitually difbe
lieve the being of God, to fuch a length does this en
mity go, that many in our time openly and boldly deny
it. The torrent of wickednefs hath not yet arifen fo
high among us ; but this is the cafe in fome neigh
bouring nations. — Many deny Divine Providence.
Now, this is confequentially a denial of the being of
God. For he cannot be God, who does not over
rule and govern all the creatures, and all their actions.
—The enmity of the carnal mind againft the being
of God appears from what hath been already obfer- ,
ved with refpect to his perfections. What are thefe
but God himfelf? What we call the holinefs, power and ,
* Tit. i. 16.

Ser. 48. in the unrenewed Heart. 435
and wifdom of God, are juft the holy, omnipotent and
only wife God ; becaufe he is perfectly fimple and
uncompounded in his nature ; and his perfections are
the fame with his effence, although differently expreff
ed and apprehended by us. God himfelf is the Holy
One, the Juft One, yea, the Habitation qfjuflice, the
fiod of Truth, i Tifdom itfelf, Light and Love. There
fore that enmity, which is directed againft any of
thefe attributes, immediately ftrikes againft his being.
—The denial of the Divine dominion is particularly a
proof of enmity againft the nature of God : for it is
juft as poffible for him to ceafe to be, as to ceafe to
be God over all. Men fet up other gods, and thus
declare their enmity at his exiftence. Sin is worfhip-
ped as a deity. Therefore men are faid to^ up their
idols in their hearts, and to fet the flumbling-block of
their iniquity before their face*. Satan is called the
god qf this world, becaufe men prefer his fervice be
fore that of the true God. He who loves the world,
as he makes it his portion, and fo his God, is faid to
ferve Mammon, in allufion to a falfe deity that was
fuppofed to prefide over riches, which the Syrians and
Phenicians worfhipped under this name. — Men de
ftroy the image of God wherever it is found. They
deftroy him, as we ufe to fay, in effigy. Every mur
derer endeavours to efface the image of God impreff-
ed on his works. This is the reafon given by him,,
for commanding that murderers be punifhed by death :
For in the image of God made he man\. They try to
rob his word of this impreffion, by denying its au
thority. They alfo wreck their vengeance on his
image, by perfecuting his fervants, of which we have
already fpoken. Nay, when the Effential Image of
God, the Exprefs Image of the Father's perfon, ap
peared in flefh, they fought to deftroy even this.
They did fo to the utmoft of their power ; for they
crucified the Son of God. They endeavour to de
ftroy all the traces of God in their own minds. Few
of thefe, alas ! furvive the ruins ofthe fall. But even
[' the
•4' * Ezek. xiv. 3, t Gen. ix. 6.

436 On the Power of Enmity Ser. 48,
the feeble remains,they do all in their power to de
face. They blind their minds, harden their hearts,
and deftroy that image of Deity which we call con
fcience. They do their utmoft againft his image in
the very frame of their fouls. Do they refemble him
in their fpirituality ? They make them as far as poffi
ble fleffily. Hence the very defignation of the carnal
mind. Do they refemble him in immortal exiftence?
They try to kill the foul, by fubjecting it to eternal
death.— They deny all the truth of religion, either by
renouncing it entirely, or by reducing it to a mere'
form. Now, what is this but to deny the being of
God ? Were there no communion with God to be en
joyed in his worfhip ; were there nothing but a
mere dead carcafe of duties ; then every Chriftian
would worfhip a deaf and dumb idol. He is not
God, who is not the living God, communicating fpi
ritual life, and all its fupplies and comforts to his
true worfhippers. — In a word, the heart is defcribed
as proceeding to the dreadful extremity of curflng God
himfelf. They not only curfe their king, but their
God, and look upward ; as if they dared to avow
their enmity againft him, would outbrave him to his
face, and wifhed to pull him down from his throne.
For what is curfing, but wifhing or praying for the
deftruCtion of its object ? and what more can the
creature do againft the being' of its Creator ?
Do your minds afford thefe or fimilar evidences of
enmity againft God ? Be entreated, then, to' confider
the difficulty of carrying on this war. A wife man,'
before he enter into war, counts the coft, and reckons
how he may defray it. But here you can have no
fupport, but what Satan and your own lifts can af
ford ; and they will both fail you in the moment of
extremity. What king, going to make war with ano
ther king,fitteth not down firft, and confiulteth whether
he be able, with ten thoufand, to meet him that cometh'
againfl him with twenty thoufand ? Or elfe, while the
other is yet a great, way off, he findeth an ambaflfage, and

Ser. 48. in the unrenewed Heart . 437
and defiretb conditions of peace *. Now, while enga
ged in this war againft God, you ought to confide*
whether with your ten thoufandyon can meet his twen
ty thoufand; whether your weaknefs can fuccefsfuHy
oppofe his infinite ftrength ; whether it is moft rea-
fonable to expect that your rebellious lufts, or his ho
linefs, juftice, omnifcience and power fhall be victori
ous ? Think with yourfelves, if you can ruih on the
thick bqftes qf his bucklers, and difarm him whofe name
is, The Lord of Hofis . Satan tried this war, and he and
all his legions were caft into Tophet, and are referved
in chains of darknefs to the judgment of the great day.
O ! Sinners, muft it not then be your wifdom, while
your enemy may be yet a great way off, to fend an
ambaffage ? But herein his grace hath prevented you.
It is, indeed, cuftemary among men, that the weaker
party, and efpecially the aggreffor fends, and folieits=
peace ; but God, although infinitely powerful, and
infinitely injured by your rebellion, hath fent even
to fuch defpicable enemies as you, who would be left
than nothing to Omnipotence, an ambaffage of peace in
the Gofpel- difpenfation ; and this, while he is not a
great way off, but at the very door, when he hath
already whetted his glittering fword, bent his bow and
made it ready, when fie hath prepared the infiruments
of death. Does he in this fituation require conditions
qf peace from you ? No. This would be unworthy
of fo fuperior an adverfary. He offers peace to yon
freely, without any meritorious conditions to be per
formed by you. A generous fovereign, who knows
his fuperiority to his rebellious fubjects, would think <
it below him to enter into terms with them. He
rather publifhes a general amnefty, a free pardon to
offenders; knowing that his power will eafily over
whelm thofe whom his mercy does not overcome.
All that he requires of you is to lay down the
weapons of your rebellion, to fubmit to his fovereign
mercy, and to believe that he is pacified towards youv
for all that ye have done. He hath given to his fer
vants
* Luke xiv. 3,1, 32.

438 On the Power of Enmity, &c. Ser. 48V
vants the miniftry qf reconciliation, to wit, that God is in
Chrifi reconciling the world to himfelf, not imputing unto
them their trefpaffes. His command is, Let him take
hold of my Jlrength, that he may make peace with me *.
The word xenaered. Jlrength, fignifies a tower or forti
fied place. He only requires you to flee to Chrift as
your rock, as the munition of rocks. Yea, he not only
offers peace in a fovereign manner, but fo infinite is
his condefcenfion, he ftoops to entreat even fuch pal
try and contemptible enemies as you, to be at peace
with him ; becaufe he hath no pleafure in your deftruc-
tion. Attend to the danger of carrying on this war.
Can you give but one inftance of fuccefs, as an apo
logy for your prefumption and obftinacy. But who
ever hardened himfelf againfi God and profipered ? If
a man find his enemy, will he let him well away ? God,
when he will no longer continue his forbearance,
may meet with you, when you fhall find all propofals
of accommodation too late, and all attempts to efcape
abfolutely vain. Becaufe there is wrath, beware left,
he take thee away with hisfiroke : then a great ranfiom
cannot deliver thee. Will he efteem thy riches ? No,
nor gold, nor all the forces of ftrength f . Liften to the
counfel of him who is our Peace ; Agree with thine
adverfary quickly, while thou art in the way with him,
left at any time tbe adverfary deliver thee to the judge,.
and the judge deliver thee to the officer, and thou be caft
into prifon. Verily, I fay unto thee, thou palt by no
means come out thence, till thou haft paid the uttermqft
farthing.

SER-

* Ifa. xxvii. 5. f Job xxxvi. 18, 19.

SERMON XLIX.

On the REMAINS of ENMITY in the REGENERATE.

Rom. viii. 7.
Tbe carnal mind is enmity againfi God.

IT is no new doctrine that the Apoftle advances in
thefe words. It is as old as the fall ; a doctrine
fo very important, and the knowledge of which is fo
abfolutely neceffary in order to a right improvement
ofthe Saviour, that it is inlaid in the firft gofpel-
promife. God faid unto thefierpent, — I will put enmity
between thee and the woman, between thy feed and her
feed. The ferpent's feed, in a ftridt fenfe, denotes
the reprobate world alone. But as all naturally bear
his image, and are under his tyranny, this character
may admit of a more general application. Even the
*feed of Chrift, in their natural ftate, difcover the
likenefs ofthe ferpent, and their fubjection to him,
by the enmity of their minds. But as he who is ef
pecially the feed of the woman hath, in his death,
bruifed the head of the ferpent, by paying the price
of redemption for all who were given him ; he bruifes
it anew by delivering every one of them from his ty
ranny, by converting the enemy into a friend, in the
day of his power. The

440 On the Remains of Enmity Ser. 49.
The words of our text do not immediately refpect
the children of God, but thofe who are under the
dominion of an unrenewed mind. But when it is
confidered, that there is ftill in the hearts of all Chri
ftians, while in this world, a remaining principle of
carnality, and confequently of enmity ; it .will not
feem improper to extend our views on this fubject
thus far. Therefore it was propofed,
III. To confider fome evidences of remaining en
mity to be found even with real Chriftians.
Here we mean to mention fome confiderations not
illuftrated under the laft head. But it is not meant
that remaining enmity in the hearts of believers re
fpects thefe things only, to the exclufion of thofe
formerly mentioned. For the carnal mind, as long
as it remains, and as far as it prevails, being effenti
ally the fame, muft always refpect the fame objedts.
Thus, there is nothing in regard to which it operates,
while in its natural power, that it altogether excludes
even as partly fubdued. We might have illuftrated
its operations even in Chriftians in all the refpedts
mentioned under the preceding head. Nor, is it meant
that, in its natural ftate, it does not refpedt thofe
things that we are now about to mention. But, for
the fake of diftindtnefs, we confider its workings in
Chriftians in one point of view ; and for that of va
riety, under different particulars.
Here we might confider the remaining reluctance
to religions duties, wearinefs in them, formality, the
prefence of evil in oppofition to the good which they
would, as proofs of remaining enmity. But as thefe
have been illuftrated on another fubject, we fhall on
ly take notice of a few things that have not been
particularly adverted to before. And before entering
on this branch, we may lay it down as a general prin
ciple, which we ought to carry along with us, that as
far as any motion in the heart, or action of the life,
interferes with or oppofes fupreme love to God, it is
an evidence of enmity againfl him.
This

Uer. 49. in the Regenerate. 441
This principle of enmity appears,
1. By remaining love to fin. The fupreme love of
fin is deftroyed in regeneration. The children of
God no more, like the unregenerate, work fin. It is
no longer their principal ftudy, main defire, or con
ftant employment. For whofoever is born ofGod,fin-
neth not*. It is not his work to do fo ; as the ex
preffion fignifies. But as there are two principles in
the believer, one of grace, and another of corrup
tion, although there is no love to fin in the heart1 of
the Chriftian as renewed ; although delivered from
the fupreme love of it ; yet as far as unrenewed, it
retains all its natural affection. The carnal mind is
not fubject to the law of God, as written in the word :
and as far as it remains, it denies fubjedtion to this as
written anew in the heart ; when it becomes the law
qf the Spirit qf life in Chrifi JeJ'us. Hence proceed
the perpetual luftings of fin, its unwearied attempts
to overthrow its rival, and to reaffume the throne.
For tbe flefh lufteth againfi the Spirit j-. This expref
fion denotes all the impetuous motions and defires of
the unrenewed part, in oppofition to thofe of the Ho
ly Spirit, who, as he is the Author of the new princi
ple in believers, continually refides in them, and-ftirs
them up to progrefs in holinefs. This remaining
love of fin, called the luffing of the flefh, hinders the
Chriftian from performing many of thofe duties to
which he is incited by the fpiritual motions in his
inward man, and from performing any of them
aright. There is often fuch an inward tumult, occa-
fioned by the Oppofition of thefe contrary principles,
that he cannot do the things that he would. So great
is the diftradtion arifing from their violent ftruggles,
that he knows not what to do. He finds luftings on
the one hand, and luftings on the other : and thefe
feem at times to' be carried on with fuch equality of
power, that he is at a lofs to know which is the fupe
rior principle.
Vol. IL K k k Now'
* 1 John v. 18. t G»L v< »?•

4.42 On the Remains qf Enmity Ser.. 49,
Now, this remaining love to fin, in the unrenewed
part, difcovers remaining enmity. For in as far as
the heart is occupied by fin, it is enmity againft God,
becaufe it fopports that which ftrives againft his
being, and feeks his deftrudtion. And this, love of
fin will neyer be entirely removed in the prefent life.
Therefore there will be always fome remains of en
mity even in the moft eminent faints, till that happy
period arrive, when nothing fhall hurt or deftroy,
They fhall ftill have reafon to complain with the
Pfalmift, whofe words, although they literally refer
red to Doeg the Edomire, yet to us point out a more
dangerous enemy ; Wo is me, that Ifojourn in Mefech,
that I dwell in the tents of Kedar. My foul hath long
dwelt with him that hateth peace. I api for peace ;
but when I fpeak, they are for war *.
2. By frequent commiffion of fin. This enemy of
God, not only lufts, but wars in believers. There
fore faith the Apoftle ; I find another law in my mem
bers, warring againft the law of my mind j-. Sin hath
not, in them, the authority and power of a law over
the whole man, but only over the unrenewed part.
It carries on this war in the members. This word
efpecially fignifies the inferior faculties ofthe foul. Sin
entangles the affections in its fnares, and impreffes
them into its fervice, Indeed, it efpecially fixes, its
feat there, and thence makes its attacks on the fupe
rior part, by endeavouring to blind the underftand
ing, to pervert or filence the confcience, and to cap
tivate the will. This law is faid to war. This word
does not fully exprefs the meaning of that in the ori
ginal. For it does not merely fignify to war, but to
war againft, to oppofe lawful authority, to rebel,
The Apoftle ufes another word when he exhorts Ti7
mothy to war a good warfare \- It is a word denpr
ting lawful war, becaufe he means that carried on
by the new man. The fame word is indeed ufed to
exprefs the war of lufts againft the foul ' §. But that
which
* Pfal. cxx. 5. — 7. -J- Rom. vii. 23. J 1 Tim. i. iEj.
§ 1 Pet. ii. 11.

Ser. 49- in the Regenerate. 443
which occurs in the paffage under confideration never
denotes the war of grace. And the reafon is plain.
It fignifies an unlawful war only, rebellion againft a
rightful fuperior ; which is undoubtedly the cafe,
when the remaining power of fin in the heart rifes up
in oppofition to that leading principle of grace im
planted and fupported by the Holy Spirit. It is fur
ther afferted of this law, that it brings into captivity.
This expreffion does not intimate a voluntary depar
ture from God, like that of the wicked who are taken
captive by the devil at his will. Nor does it fignify
that the renewed will is merely paffive in this fuccefs
ofthe law of fin, but it denotes force, and a prefent
fuperiority. It is a leading, a delivering into capti
vity ; as implying that the will, however much over
powered, never fully Confents to known fin ; that al
though as far as unrenewed it confents cheerfully,
there is ftill a principle in it which perfifts in refu
ting its approbation, ftruggles and oppofes fin to the
utmoft, and enters a proteft againft it in the very
commiffion. Here we difcover a reafon for the ftrong language
which the Apoftle had ufed before ; — I am carnal,
ana fold under fin *. He was brought into captivity.
He delineates his fituation with fuch energy of fenti*
ment arid expreffion, from his own experience as a
renewed man, that many miftake him fo far, as to
apprehend that he fpeaks of his former ftate when an
enemy to Chrift; at any rate, that he perfonifies an
unbelieving Jew. I am carnal. He feels fuch pre
valence of carnality, that he fpeaks of himfelf, as if
he meant his whole man ; although from what fol
lows, we have certain evidence that he refers to the
unrenewed part only. The metaphor ufed is very
emphatic, — / am fold under fin ; and denotes that it
had fuch power over his heart as carnal, as a man
hath over that which is his property : nay, that by
ufurpation it ftruggled to exercife fuch power over the
whole man. Some have endeavoured to reprefent thefe
words as precifely of the fame meaning with what is
faid
* Rom. vii. 14.

444 On the Remains of Enmity Ser., 49V
faid of the wicked Ahab, that he fold himfelf to work
evil*. But there is a very important difference.
Ahab is defcribed as active in this accurfed fale. He
fold himfelf. Paul was paffive ; for he fays not, " I
" have fold my felf," but I am fold. In the one cafe,
the man himfelf was the agent, in the other, fin : for
Paul adds a little after, It is no more I that do it,
but fin that dweiieth in me. Sin, which had only a
partial refidence, claimed the property of the whole
houfe, and tried to take poffeffion of it by violence.
He does not fay, I am fold to fin ; for then he would
have acknowledged the juftnefs of its claim. Nor
does he even fay, I am fold hy fin ; fox this might.
have been viewed, as fignifying that he was in a ftate
of condemnation, as fin difpofes of all its abfolute fub
jects to law and juftice. But his language is,. I am
fold under fin ; as denoting that the lufts which con-
ftituted his unrenewed part, were chargeable with fuch
uforpation and defpotifm, that they bought and fold
him as men do captives in a market. They ftill en
deavoured to fubjedt him abfolutely to their general
dominion, by bringing him into a temporary captivity
to the law of fin.. They acted; as merchants even in
God's temple. Now, one luft claimed him as its
property, and then another ; every one pretending
to abfolute dominion. In confequence of the leaft
fuperiority, fin treated him, as if he had been its un,
doubted and irrecoverable prey. But this ftruggle of
lufts was not carried on with his confent. It was in
direct oppofition, not only to the light of his under
ftanding, but to the fixed propenfity of his will, which
was only to the fervice of God. For even in this ftate
he delighted in the law of the Lord, after the inward
man ; and he was forced to do what he would not,
what was contrary to the habitual bias of his re
newed will. Were the Chriftian, in this ftate, entire
ly delivered from enmity, were the love of God per
fect in his foul, he could never fall into fin. For as
it is the diffufion of this love through the heart that firfi
* I Kings xxi. 20.

SfiRi 49. in tbe Regenerate. 445
firft delivers a perfon from the fupreme love of fin,
it is the refidue of enmity that afterwards gives fin all
its power to feduce and lead him aftray from God.
For love worketh no ill*.
3. By the -weaknefs of their love to God. Every
Chriftian hath this principle fupreme in his heart :
and it is effential to bis very being, as a Chriftian.
But compared with that holy flame which ought to
burn within him, with the infinite amiablenefs of the
object, with that perfect love which fhall fill his foul
in glory, and with what he defires to attain even
here; it is weak and worthlefs, it fcarcely deferves
the name. The love to God attained by the greateft
faint, in this ftate, is never fo powerful and univerfal
as his enmity hath been. In his natural fituation, he
was completely an enemy, yea, enmity itfelf. But it
cannot be faid of any Chriftian, how great foever his
progrefs in grace, that he is love. His enmity for
merly filled the whole foul. But love can never have
the fame extent, till he be made fubject to the law
of love in the kingdom of heaven. Weak as his love
is at beft, it is fubject to many changes. Often it
waxes cold; and he leaves his firft love. He who,
from his fpiritual experience, hath reafon to conclude
that the love of God is fihed abroad in his heart, is of
ten aftoniffied at himfelf, when he confiders the little
delight he hath in contemplating the lovelinefs of
Immanuel, his inconftancy in approaching to God,
what a trivial object will carry away his affedtions,
and what an abominable thing will quench the ar
dour of this heavenly flame ! When, for a moment,
he feels his foul filled with love, how does he wonder
that this is not always the cafe, that this exercife is
fo tranfient, and that he is fo ready to give the dearly
Beloved qf his foul into the hand of his enemy ? In con
fequence of a comparifon of the prefent ftate of this
gracious affection, with what he hath formerly felt ;
often is he afhamed, when he confiders that the ob-
jedt is eternally the fame, that his obligations to the
exercife
* Rom. xiiL 10,

446 On the Remains qf Enmity Ser. 49.
exercife of love, inftead of being diminifhed, are
daily increafed, not only from the daily bounty of
Providence, . but from the renewed difplays of grace.
The aged and experienced Chriftian often blufhes
within himfelf, and is covered with confufion before
God, when he reflects on that ardour of love which
filled his foul, when he was only a babe in grace,
even amidft great difficulties and trials ; and he con
fents to that tender but cutting reproof which God
gives him in his word i / remember thee, the kindnefs
of thy youth, the love of thine efpoufals, when thou
wenteft after me in tbe wildernefs, in a land that was
not fown *. How frequently does his heart reproach
him with. fuch words as thefe of Abfalom to Hufhai,
Is this thy kindnefs to thy friend \? It hath indeed
been often faid, that the warmth of love, experienced
by young Chriftians, moft ordinarily proceeds efpeci
ally from the ardour of natural affections* and that
this, however defirable, is not fo ufeful in the Chri
ftian life, as that folid peace in believing which fuo-
ceeds it. But, how juft foever this may be in a va
riety of cafes, it is certain that many Chriftians find
much lefs of the exercife of real love, even when far
ther advanced in life, than they have done in their
firft walking with God. And let none confider what
hath been referred to, as an apology for that languor
of affection, that formality in religion, that cold uni
formity of exercife, which certainly demonftrate '; a
decay of genuine love. Let them not confider the
decline of that warmth which they have felt, in firft
following Chrift, as an evidence that they are living
more by faith. For whatever drofs may be mixed
with this precious metal, in the firft proofs that are
made of it, the grace of love ought, a6 much as any ;
other, to appear with increafing luftre in the Chri
ftian life. And wherever faith is in vigorous exer
cife, it will be attended by fervent actings of love.
~E ox faith worketh by love : and where love is languid,
faith muft be fo alfo. Better were it for us, could we
retain
* Jer. ii. 2. f 2 Sam. xvi. 17.

Ser. 49. in the Regenerate. 447
retain our love of efpoufals with all its imperfections,
than to pleafe ourfelves with its departure, when we
have nothing fuperior to fill its room. We cannot be
too much aware of indulging the idea of an increafe
of faith, while we feel a mournful decreafe of love.
For if faith be properly engaged, it will peculiarly
terminate on the love of God to us : and it cannot
fix here, without delivering our hearts into the preci
ous mould of love. For Jefus, although now unfeen,
is as neceflarily the object of the conftant actings of
the moft ardent love, as of faith. Therefore the,
Apoftle Peter conjoins them in defcribing the exercife
of faints ; Whom having not feen, ye love ; in whom,
though now ye fee him not, yet believing, ye rejoice with
jey ttxjpeakable, and full of glory. And, efpecially in
the united exercife of thefe fifter- graces, do believers
prefently apprehend and anticipate the glorious con-
furtimation of their faith. For he immediately adds,
Receiving the end of your faith, the falvation qf your
fouls *.
Now, the prevalence of enmity, in believers, is in
exact proportion to the ftrength or weaknefs of their
love. For the foul admits of no middle ftate. Where
there is no immediate obligation of duty, the mind
s may, as to fome things, be in a ftate of indifference.
But this cannot be the cafe, where duty is incumbent.
With refpect to tbe affection which one owes to ano-.
ther, as bound by the ties of nature, we have elfe
where feenf that there can be no indifference, in the
eye of God; becaufe fineerity of love is required by
his authority. That which men may call indifference,
God accounts hatred. Still more powerfully does this
hold in regard to him whom we are commanded to
love with all tbe heart, and foul, and ftrength, and
inhd. There can be ho alternative between love and
ertmity. And as a man, with refpect to his ftate,
ffiuft be either a friend or a foe, fo is it as to the frame
ofthe Chriftian's heart. It muft either be filled with
Jbve, or, according to the degree of deficiency, give
place
i; . * 1 Pet. i. 8. 9. t Ser. xx.

484 On the Remains of Enmity Ser. 49,
place to its contrary principle. This muft be the cafe,
becaufe perfect love is his duty : and as there are two
armies in his foul, whatever ground is loft by the
one, is inftantly occupied by the other.
4. By the prevalence of fervile fear. There are
two kinds of fear defcribed in fcripture, fervile and
filial. The firft arifes from a view of God as a con-
fuming fire, as a vindictive judge, as an enemy : and
tends to drive its fubject away from him, in a vain at
tempt to efcape his wrath. It is fuch a fear as the
Have hath of his mafter, whom he ferves not from
love, but to avoid the rod. Filial fear proceeds frOm
a difcovery of all the perfections of God, as revealed
in the moft amiable manner in the perfon of Jefus
Chrift : and this is infeparably connected with, love,
and incites to univerfal obedience. The firft arifes
from the terrors of the law ; the fecond from a view
of the love of God in the gofpel. Therefore the one
may be called legal, and the other evangelical. No
thing, but legal fear, can exift in the hearts of thofe
who are under the power of the carnal mind. , From
this wretched fource, all their pretended obedience
proceeds. But the children of God are actuated by
a holy, reverential and evangelical fear. This ope
rates in their minds, like that veneration which a du
tiful child hath for a terder parent. He, who, is un
der its influence, obeys from a principle of love, and
is unwilling to difobey, becaufe he is unwilling to
offend his compaffionate father.. Although the fear
which is proper to believers is of this kind, yet , they
are fometimes fubjedted to the other; efpecially when
great guilt hath been brought on confcience. Scrip
ture affords many inftances of the temporary preva
lence of this fear in their hearts. But it nowife be
longs to their exercife as Chriftians. It is their in
firmity. It is highly diffionouring to God, and of
the nature of that repentance which muft be repented
of. It is impoffible that one can be a Chriftian, and
yet be habitually under the dominion of this fpirit of
bondage. For God hath not given us the fpirit of fear, but

Ser. 49. in the Regenerate. 449
hut of— love *. And wherever this fear prevails, and
in proportion to the degree of its prevalence, love is
weak in the heart of a Chriftian. There is no fear
in love, but perfect love cafteth out fear, becaufe fear
bath torment ; be that feareth is not made perfect in
love f. Thefe words do not fignify that there is no
godly fear in love, no holy reverence of the object
of worfhip. For fearing God, and loving him, are
expreffions of the fame import in Scripture. This
fear is effential to the very exiftence of love to God.
Without this, all our pretended love would be no
thing but difrefpect and prefumption. Thefe two
principles mutually affect each other in their opera
tions. The Chriftian loves while he fears, and he
fears while he loves. In the fear of the Lord is ftrong
confidence. The meaning of the Apoftle's language is,
that in love there is no flavifh fear, no terror. Per
fect love cafteth out fear. As it feems undeniable that
he fpeaks of this grace in its prefent ftate in the
hearts of Chriftians, it may be called perfect, not as
if it had attained a perfection in degree, but becaufe
it is fincere as to its nature, hath all the ingredients
of genuine love, and refpects the fame objects about
which it fhall be eternally engaged in the ftate of
glory. Here the expreffion feems alfo to fignify an
eminent degree of love, as the confequence of ftrong
faith, and of a firm perfuafion of the love of God to
us. He affigns a reafon why there can be no fear in
love, why perfect love cafteth out fear ; — becaufe fear
hath torment. Legal terror fills the mind with pre
fent anguifh, and partakes of the nature of that ago
ny of confcience to which the wicked fhall be fub-
jedted in hell ; where their worm dieth not. For the
word rendered torment is ufed only in one other paf
fage of the New Teftament ; and there it expreffes
the eternal mifery of finners : Thefe fhall go away into
everlafting punpment J . From thefe premifes the A-
<poftie juftly concludes, that he that feareth is not
made perfect in love. He who is in any degree agi-
Vol. II. L 1 1 tated
*2Tim. i.7. -J- ijoh. iv. 18. X Mat. xxv. 46.

450 On the Remains qf Enmity Ser. 49.
tated by this tormenting fear, muft at any rate be
weak in the exercife of love. He doth not fay,
" hath no love," but is not made perfect in it ; be
caufe it may prevail in fome meafure, where love is
fincere, but weak. Now, as it demonftrates imper
fection, it is of confequence a proof of remaining en
mity. For we have feen, that this fear proceeds
from a view of God, as an enemy: and we cannot
look on him in this light, without, feeling an oppofi
tion of heart to him, in proportion to our fear.
5. By the languor of their defires after holinefs.
Thefe ought conftantly to fill their fouls, and to in
fluence every part of their conduct. But how feeble,
how ineffectual they often are, the Chriftian can tefti-
fy from his mournful experience. While he ought to
.follow holinefs, yea, to perfect holinefs, to prefs forward
toward the mark, while it is high time to awake out of
fieep, while he ought to awake to righteoufnefs, and
not to fin ; how often does he flurriber, and even fieep
in his exercife ? There is fcarcely a more ftriking dif
play ofthe ftrength of remaining enmity in the hearts
ofthe people of God, than that fecret pleafure which,
at times, the unrenewed part takes in recollecting old
fins, and a fort of regret for neglecting former oppor
tunities of indulgence. An habitual practice of this
kind is inconfiftent with a ftate of grace. Where it
is only temporary and occafional, it is a certain evi
dence that a perfon ftands greatly in need of mortifi
cation, and hath a loud call to firengthen the things
that remain and are ready to die.
6. By the inconftftency of their attainments in reli
gion with their oxadiical judgment. Not only is re
maining enmity difcovered by the languor of the
Chriftian's defires with refpedt to holinefs, but by the
great difproportfon between his adtual progrefs in
fpiritual exercifes and his habitual apprehenfions of
them, or that approbation of the excellency of fpiri
tual enjoyments which is ftill given, not merely by
his underftanding and confcience, but by his will and
affections, as far as renewed. Nay, how inadequate
/ are

Ser. 49- if the Regenerate. 451
are his attainments, even to his defires ? He confents to
tbe law, that it is good *. He not only fees and, acknow
ledges its juftice, holinefs and fpirituality in all its
demands, but he approves of them all, and has a con
ftant defire of univerfal fubjection to the law. Whence
then proceeds the inefficiency of thefe apprehenfions
and defires ? Is it from their infincerity ? By no
means ; for he can appeal to God himfelf as to his
uprightnefs in this refpect. The judgments ofthe Lord
are true and righteous altogether. More to be deftrecl
are they than gold, yea, than much fine gold ; fweeter
alfo than honey, and the honey-comb. And as a proof
of his fineerity in fuch an appeal, he intreats a fur
ther experience of the efficacy of this law ; Cleanfe
thou me from fecret faults f . Does the ineffectual na
ture of thefe defires proceed from the fupreme power
of fin in the heart? This cannot be. v For he is dead
indeed unto fin, as to its dominion over him, and his
ruling affection for it. Is it then impoffible that there
fhould be a confiderable proportion between the de
fires ofthe heart and practical attainments ? No. Its
whole defire, indeed, is not granted in this hfe, be
caufe it feeks nothing lefs than perfection. But there
is fufficient ftrength in Chrift, for effecting a much
greater degree of conformity between thefe, than is
generally either attained or imagined. What then is
the fource of this mournful inefficacy ? It is that pre
vailing principle of enmity, which although in part
fubdued, yet rages fo furioufly, and darts out its ve
nom againft holinefs with fuch virulence, that it weak
ens the hands of the Chriftian, and difoourages his
heart, fo that often he can go no farther than what is
expreffed in that mournful confeffion ofthe Apoftle ;
Tbe good that 1 would, I do not, and the evil -which I
-mould not, that I do X- How great foever the rage of
this enmity and the difficulty of overcoming it, and
however galling the wounds that carnality muft re
ceive before the believer be victorious, let no one
imagine that he is on thefe accounts excufable forhis
* Rom. vii. 16. f Pfal. xix. 8. 9. 12. X Rom. vii. 19.

452 On the Remains of Enmity Ser. 49.
his little progrefs in religion. For his very calling is
to endure hardnefs as a good foldier of Jefus Chrifi ;
and let him not hope for victory, who is fo much. un
der the influence of floth, love to his eafe and fear of
danger, that he will not draw his fword againft the
enemy., To what end, Chriftians, is that inexhauft-
able fulnefs laid up in Chrift, but that you may de
rive from it, and come boldly to the throne of his grace,
to obtain mercy and find grace to help in time of need?
Nay, to give you the greateft encouragement poffible,
as you cannot of yourfelves improve even this fulnefs
defigned for your ufe, it is the work of the Spirit to
firengthen you with all might in the inner man, to
receive qf the things of Chrift and fiew them to you.
That great disproportion then, which is evident be
tween your real attainments and practical judgment,
as it demonftrates enmity, muft be greatly owing to
your fpiritual floth, and to reluctance to improve
Chrift as your ftrength, to depend on his Spirit, and
to work out your falvationy believing that God worketh
in you. 7. By the weaknefs of their brotherly love. This is a
duty of fuch importance, as to conftitute the princi
pal branch of the feeond great precept of the law :
Thoupalt love thy neighbour as thyfelf. The practice
of it is given as an eminent criterion of genuine
Chriftianity. Hereby do we know that we are paffed
from death to life, becaufe we love the brethren. It is
enjoined on Chriftians with fo powerful an obligation,
that it is called a new commandment. Though old
with refpect to revelation, yet it is new as to vindi
cation and enforcement. The motive, by which the
practice of it is recommended, exceeds every otheE
that can be imagined. A new commandment, faith
our gracious Lord, give I unto you, that ye love one
another, as I have loved you. The love of Chrift,
and the various aftonifhing proofs of it, are fo many
diftindt ties to brotherly love, fo many examples
of the manner in which it muft operate. When
Chriftians confider the importance of this duty, its
diftinguifhed

Ser. 49. in the Regenerate. 4c a
diftinguifhed place in the law of God, its eminence
among the Chriftian graces, their obligation to the
difcharge of it, from the love of Chrift that pajffeth
knowledge, and its fignarufe as an evidence of finee
rity in rehgion ; may they not juftly be afhamed,
that this heavenly fire burns fo feebly in their hearts,
and that it throws fo little luftre on their converfa
tion ? Hath our loving Lord affured us, that by this
fhall all men know that we are his difciples, if we have
love one to another? And fhall we be fo unjuft to him,
to ourfelves, and to the world, as to Withhold this
ftriking proof of difciplefhip ? How ftrange is it to
fee fellow-chriftians difcovering as little concern a-
bout the welfare of each other, either in fpiritual or
temporal matters, as little fympathy, forbearance and
brotherly kindnefs, as if they were not children of
the fame family, heirs of the fame inheritance, and
expectants of the fame glory ! Shall the men of this
world fhame us in the exercife of love ? A famenefs
of interefts, purfuits and enjoyments produces mutual
attachment and affection, even among the children
ofthe Devil. The drunkard loves the companion of
his intemperance. The voluptuary affects the fo
ciety of them who walk in the fame wicked ways.
The worldling delights in thofe who ferve Mammon.
The Epicure affociates with others whofe god is their
belly. For the world loveth its own. And fhall a
Chriftian be indifferent to his brethren in Chrift ?
Shall he undervalue their converfation, and defpife
communion with them ? This cannot entirely be the
cafe with any real Chriftian. But it is matter of re
gret, that brotherly love is fo weak. How apt are fel
low-chriftians to entertain heart-burnings as to each
other, originating from trifles, and tending, if not tb
the deftrudtion, yet to the mournful decreafe of Chri
ftian charity ? The world is not blind to thefe things.
Even carnal men expect that Chriftians fhould dif-
* cover greater love towards their brethren than o-
thersdo; and they readily mark the incongruity of
their practice to their profeffion. This want of bro
therly

454 Pn the Remains of Enmity Ser. 49.
therly love is a fad evidence of the prevalence of en
mity againft God. For if our love to the Head were
perfect, we fhould have perfect love to all the mem
bers of his body. The fpiritual union of believers
to Chrift requires that there pould be nofchifm in the
body, but that the members pould have the fame care
one for another ; and that whether one member fuffer,
all tbe members fuffer with it ; or one member be ho
noured, all tbe members rejoice with it*. Love to
fellow-chriftians is nothing but love to Chrift in an
other form. It is love to the Head, reaching down
wards to thofe precious members, without which he
could not be complete. It is juft that light which is
derived from the Sun of Righteoufnefs, reflected to
wards himfelf through the members of his body.
When our love refpects them, if it be of a genuine
kind, it is not Amply as fellow-men, nor does it efpe
cially regard their relationfhip, their amiable natural
qualifications, their elevated ftation, their ufefulnefs
to us or others, nor even their external profeffion as
members of the fame religious fociety ; but it centers
on them as bearing the bleffed image of Jefus. If we
really love them in Chrift, it is efpecially Chrift in
them that we love. And in as far as we love them
not with the greateft tendernefs and ardour, for this
as the fupreme reafon, we difcover a remaining prin
ciple of enmity againft Chrift himfelf.
8. By the little influence of a forgiving fpirit. The
motive by which Chriftians are exhorted to the exer
cife of forgivenefs, is of the fame nature and obliga
tion with that to the exercife of brotherly love. And
indeed, this is one of the neceffary fruits of love,
without which we can never manifeft its fineerity.
Be ye kind one to another, tender-hearted, forgiving one
another, even as God for Chrift's fake hath forgiven
you f. Forbearing one another, and forgiving one an
other, if any man have a quarrel againfi any : even as
Chrifi forgave you, fo alfo do ye J. This amiable tem
per ought to be difcovered towards all, whether they be
* 1 Cor. xii. 25, 26. \ Eph. iv. 32. X Co^ '»• I3'

Ser. 49. in the Regenerate. 453
be brethren in Chrift, or only our brethren of man
kind. But from the weaknefs of Chriftian love, a
very fmall fpark often kindleth a great fire, even a-
mong the children of the fame family. A word
fpoken unadvifedly, a diftant infinuation, or even an
unkind look, will occafion coldnefs and averfion.
Pride of fpirit and the natural principle of revenge,
dwelling on fuch trifling circumftances, greatly mag
nify them, and give them the name and appearance
of heinous injuries. Through the want or weaknefs
of this forgiving fpirit ; thefe are kept in the breaft,
often recalled to confideration, and naturally tend to
alienate the affections more and more from the fup
pofed offender. If men are our enemies indeed, and
difcover their hatred, by real injuries or intuits, how
hard is it to forgive them ! Corrupt nature revolts at
the idea, and fummons in to its affiftance every con
fideration of dignity and importance on our part, and
of bafenefs and ingratitude on the other. If they are
enemies to Chrift as well as to us, how ready are we
from this quarter to feek an apology for our refent-
ment of perfonal injuries ; as if it were directed a-
gainft them folely as his enemies, and not as ours ?
But we may eafily know, which of thefe confidera-
tions is of greateft weight, by trying whether the one
or the other dwells moft on our mind. And we ought
to remember, that although we fhould hate their en
mity, and their ways as oppofed to Chrift, we are ftill
to love their perfons, without viewing, their ill-will to
us as any reafon to the contrary.
This unforgiving temper is a fad evidence of re
maining enmity againft God. For it fhows how little
of a conftraining efficacy his infinite love hath on our
hearts. Had this its due influence, it would in a mo
ment put to filence all our excufes. Hath God freely
forgiven all our trefpaffes ? and can we refufe for
givenefs to others, when the greateft injury done by
them, viewed merely in its relation to us, hath infi
nitely lefs guilt than the leaft of ours, as directed
againft him ? Would he not be a cruel and ungrate ful

456 On the Remains of Enmity Ser. 49';
ful fervant indeed, who would refufe to forgive his
fellow-fervant that owed him but a few pence, or to
allow him time for payment, who would riot exercife
the leaft mercy or forbearance, though his lord had
forgiven him ten thoufand talents ? Can any one
truly believe that God hath forgiven all his trefpaffes,
and yet refufe to forgive another ? Does he not ap
proach the Searcher of hearts with a lie, not only in
his right hand, but on his lips, who fays at his throne,
Father, forgive my trefpaffes, as I forgive them that
trefpafs againfi me ? while, at the fame moment, he
indulges rancour in his heart againft his neighbour?
Muft not confcience give him the lie ? Would he
have any reafon to be furprifed, although his tongue
fhould cleave to the roof of his mouth ? Can he be fin-
cere in this petition, although he fhould have the pre
fumption to prefent it ? Or does he with to be taken
at his word ? Thou, who calleft thyfelf a Chriftian,
and yet indulgeft wrath againft thy brother, doft thou
wifh that the Moft High fliould deal with thee as
thou dealeft with others, that he fhould take the evi
dences of thy forgivenefs towards them, as the reft
and meafure of that forgivenefs which thou dareft to
afk of him? This, indeed, is not the foundation of
our pardon. But it muft be its evidence. This no
Chriftian can deny. And happy is be who condemneth
not himfelf in that thing which he alloweth *. Even the
greateft injury is no juft reafon for enmity, unlefs it
can be proved that the comment of the Pharifees on
the law is well founded, Thou palt hah thine enemy<.
And where the fecond great commandment is thus
perverted, either in theory or practice, it fhows a
mournful defedt as to the firft.
9. By remaining love to felf. Every man naturally
makes felf his idol, and hates God, becaufe his inte
refts clafh with his own. There is, indeed, a laud
able felf-love, the interefts of which are infeparably
connected with duty. But here we fpeak of felf as
corrupt and carnal. This principle is, as to its domi nion,
* Rom. xiv. 22.

Ser. 49. in the Regenerate. 457
nion, fubdued in believers ; but it ftill prevails in
them, and more or lefs influences them in every ac
tion. It aflumes a great variety of forms, and warps
itfelf into the Chriftian exercife with fuch fubtilty,
that often it is almoft impoffible to difcern it. Some
times it raifes its head, and difcovers its remaining
power in the underftanding, fometimes in the will,
now in the affections, and then in the confcience,
as they are connected with actions ; or if it does not
immediately affect actions themfelves, it hath great
influence on the motives and ends propofed in them.
The power of felf appears in the underftanding of the
Chriftian, when he apprehends that he hath as much
wifdom as to direct his way. He leans to his own un
derftanding. But this difcovers his oppofition to God ;
for it is a rejection of the wifdom treafured up in
Chrift for the direction of his people in the whole of
their courfe. Leaning to our own underftanding is
directly oppofed to trufting in the Lord with all our
heart*. Sometimes he confides in his own ftrength
for duty or trial. He fays, Thou hajl made my moun
tain to ftand firong. Or perhaps he imagines, that if
he hath not ftrength for performing duty aright, he
hath at leaft an abundant inclination to it. Thus Pe
ter, trufting to his affection for his Mafter, and good-;
will to his fervice, as if thefe had been fufficient for
his fupport, confidently faid, Though all men fhould deny
thee, yet will not I. And this temper feems to be very
contagious even among believers ; for likewife alfo faid
they all\. Nor need we wonder that it is fo ; for the
plague ofthe heart, which ftill exifts, fuddenly catches
the infection from without. Thefe are different kinds
off elf-confidence. When the Chriftian is difpofed to
quarrel with Divine difpenfations, he is chargeable
with felf-will. Now, reluctance to fubmit to God's
will, is an evidence of enmity ; for it is the fame
principle that, in their natural ftate, made them fpeak
on this wife : We are lords, and will come no more unto
thee.
Vol. II. M m m Self
* Prov. iii. 5. + Mar. xiv. u.

458 , On the Remains qf Enmity Ser. 49;
Self often#affumes a temporary lead in the affec
tions, and then it becomes felf -pleafing. Where this
is habitual, it difcovers a total alienation from God.
For it is given as the character of the ungodly, and
as the evidence of perilous times, that men Jhall be lo
vers of their ownfelves, and lovers of pleafures more than
levers of God*. But how often is the believer him
felf difpofed to fret at tbe yoke of Chrift, when it
croffes his own eafe, profit, or pleafure? How apt
is he to fay, What a wearinefs is it ? He habitually
endeayours to crucify the flefh, with its affections and
lufts. But, in the moment of temptation, thofe very
pleafures that he often looked on with abhorrence,
appear fo amiable and ravifhing, that he fees no pre
fent beauty in holinefs. How unlike is he, in this
fituation, to his great pattern Jefus Chrift, who pleafed
not himfelf \ ; although in him felf-pleafing could ne
ver have been directed to the choice of fin, but only
to the avoidance of fuffering ; and of fuffering, not
procured or merited by himfelf, but by us ? When,
for a moment, his holy human nature felt this Unlets
inclination, he immediately, with the greateft cor
diality, fubjedted its natural defires to tbe will of his
Father. This fpecies of felf, according to its power
in believers, difcovers a proportional degree of aliena
tion from the will of God. — The love of felf appears
in the confcience by its fond wifhes and ftrenuous
endeavours to excufe and palliate guilt, to deny the
nature of fin to many criminal actions, or to fpeak
peace, when God, by his Word, Providence or Spi
rit, is feverely reproving for fin. It is given as the
character of unfaithful monitors : Tbey have healed the
hurt of the daughter of my people Jlightly , faying, Peace,
peace, when there is no peace J. Often the Chriftian
himfelf, through the power of this evil principle,
fpeaks peace, and tutors his confcience to the fame
work, when God is contending with him, to bring
him to a fenfe of fin. This may be called felf paci
fying ; and is a proof of enmity, as being a denial of
God's
* a Tim. iii. 2. 4. f Rom. xv. 3. J Jer.. vi.. 14. .

Ser. 49* if the Regenerate. 45$
God's prerogative. For to him only it belongs to
create peace*. If confcience fpeak peace, when God
is declaring war againft fin, it is as certain an evi
dence of remaining, as it formerly was of reigning
enmity, when confcience declared war againft God,
even whilft he was fpeaking peace in the Gofpel.
Thus felf appears in its efficacy on adtions them
felves. But this is not all. Its corrupt influence is
alfo exercifed on the principles and ends of actions.
This is efpecially the cafe, when it propofes our own
glory as either the immediate or ultimate end. This
is felf-feeking, and it certainly difcovers remaining
oppofition to God ; as it oppofes that which he hath
pointed out as the great end of all our actions. For
whatfoever we do, we are commanded to do all tq the
glory of God. When we confider the influence that
this end hath on our hearts in religious duties, we
may well be afhamed. How apt are we to be ac
tuated by fecondary confiderations ! Perhaps, thefe
have ftill more influence with the moft of Chriftians,
as to natural and civil actions. Let us take a view of
our own hearts in the moft of thefe, and how little
fhall we find to diftinguifh us from the men of the
world, who have their part and portion in this life,
whofe god is their belly, and who mind earthly things ?
-~-Here we might alfo mention felf-righteoufnefs. In
this refpect felf influences every faculty. The under
ftanding apprehends and contemplates its objedt. The
will, which is indeed its principal feat, makes choice
of it. The affections warmly adhere to it : and a ftu-
pid confcience gives its approbation. In this man
ner felf often works in Chriftians themfelves. They,
indeed, habitually renounce their own doings as the
ground of their juftification; but fo powerful is this
principle, that it infinuates itfelf into almoft every
part of their exercife. Hath a believer attained any
*meafure of holinefs ? It is ftill fecretly intimating,
that on this account he is more worthy of Divine love.
Without all queftion,. God difpenfes the tokens of his
love
* Ifa. Ivii. 19.

460 On the Remains of Enmity Ser. 49.
love moft largely to thofe who are moft diftinguifoed
for holinefs, and fpeaking after the manner of men,
it is reafonable to think that he hath moft complacen
cy and delight in thofe who are moft like himfelf.
But could the holinefs of any individual merit his
love in any degree, it would ceafe to be fovereign.
When a Chriftian hath in any refpedt been fervice-
able to God, how foon doth pride arife in his heart,
and infinuate that God is his debtor ? In a word, felf-
righteoufnefs ftill labours to lead him away from tbe
true foundation, if not for eternal falvation, yet for pre
fent peace, comfort, joy and boafting. We have already
feen that this luft of the mind, in the hearts of finners,
is a ftriking proof of their enmity againft Chrift as
Mediator : and according to the degree in which it
prevails in believers, it argues the fame principle.
10. By inordinate love to the world. Know ye: not,
faith the Apoftle James, that the friend/hip of this
world is enmity with God ? Whofoever therefore will
be the friend of this world is the enemy of God *. By
the friendpip of this world, we are to underftand an
immoderate love to its enjoyments of whatfoever kind.
This is faid to be enmity with God. The expreffion is
ofthe fame meaning with that in our text. It is en
mity in his eftimation ; becaufe the love of the world
fo directly oppofes him, that wherever it reigns, it ex
cludes the love of the Father. For we cannot give
the throne of our hearts both to God and the world.
Whofoever therefore, &c. The man who is determined
at all events to love the world, and to fee u re its love
to him, is the enemy of God. Chriftians difcover their
remaining love to the world, by an improper regard
to its eftimation. How often does this finifter confi
deration fway them, dagger them in their holy refo-
lutions, abate their zeal for the glory of God, and
render them partially unfaithful in his fervice ? —
It is a ftigma impfeffed on the characters of fome of
the good kings of Judah, that the high places were not
iaken away. Although their hearts were habitually right
* Jam. iv. 4,

Ser. 49. in the Regenerate. 461
right with God, although the general tenor of their
practice was agreeable to his law ; yet it is not im
probable that they were afraid of offending their ido
latrous fubjects, or of lofing the good opinion of their
heathen neighbours ; and that therefore they conni
ved at the idolatrous attachments of fome of their
people, while they were themfelves lincere in the
worfhip of the true God. Nicodemus, although he
believed in Chrift, was for fome time a difciple only
under the covert of night. Love to the world ope
rates even' in Chriftians, by an undue attachment to
its enjoyments, to its honours, pleafures and riches.
How many wound their confoiences, mar their fpiri
tual comforts, and partially harden their hearts by
their eager defire of the things of time ! Conformity
to the world in its finful cufioms, is another evidence
of this. Solomon, the beloved of the Lord, even after
he had appeared to him twice, purfued the world with
fuch eagernefs, that for a confiderable time it carried
away his heart from God. A delight in the company
of /«<?« who have no fear of God, and are perhaps de
ftitute of outward fobriety and decency, difcovers the
prevalence of this attachment. Difcretion, good
neighbourhood, a defire to filence unjuft afperfions
caft on religion, and the neceffities of life, require that
we fhould not entirely abftradt ourfelves from worldly
men ; for then we mi ft needs go out of the world. By
occafional intercourfe with them, there may be oppor
tunities in providence for fpeaking a -word in feafon,
and for giving a better teftimony to religion than by
a total feclufion. But if their fociety, or the degree
in which it is indulged, be found to hurt confcience,
to wear off the edge of religion, or to efface impref
fions of the all-feeing Eye, it muft be avoided as far
as poffible. Whenever we find that we can be nowife
ufeful to them, and that they are hurtful to us, we
ought to come out from among them. According to the in
fpired declaration ofthe Apoftle, an inordinate attach
ment to the world in any of thefe, or in other refpects,
is a certain evidence of remaining enmity. For that
propofition,

462 % On the Remains of Enmity Ser. 49,
propofition, the friendpip of this world is enmity with
God, is fo laid as to apply both to finners, and to faints,
according to their respective degrees of love to the
world. Our Lord hath alfo given us a rule applica
ble to this cafe ; He that is not with me, is againft
me : and he that gathereth not with me, fcdtteretb
abroad. n. By a more ardent defire of deliverance from
the guilt, than from the filth of fin. That obligation
to punifhment, which is neceffarily connected with
fin as the tranfgreffion of the law, is called its guilt.
The pollution, flowing from its abominable nature,
as oppofed to infinite purity, and affecting the tranf-
greffor, is called its filth. The guilt of fin is of a
twofold kind, relating to God either as a Judge, or as
a Father. A believer cannot, by any fin committed
after juftification, forfeit this privilege ; but he often
lofes a fenfe of it, and needs a daily removal of that
guilt which expofes him to fatherly anger. There
fore, after the commiffion of any fin which awakens
confcience, he may have a fenfe of guilt in either of
thefe ways. Perhaps, from the greatnefs of his fin,
he apprehends that he is ftill an enemy to God, or
that he hath actually forfeited his pardon. If ftill
perfuaded that, notwithftanding the prevalence of ini
quity, he is in a ftate of juftification, if confcience
be not greatly hardened, he hath a deep fenfe of the
guilt of his fin as committed againft a loving Father,
as provoking him to anger, and expofing himfelf to
fevere fatherly chaftifement. But whichfoever of
thefe be the cafe, he will often find a greater defire of
deliverance from guilt, than from defilement. Nay,
how often is he deterred from fin, more from fear of
its punifhment than from hatred of its pollution !
This, as far as it prevails in his exercife, difcovers a
greater regard to his own happinefs, than to the glo
ry of God. For as we have already feen that fear
of wrath is a proof of remaining enmity, even a great
er defire of deliverance from corredtion, than from
uncleannefs, demonftrates the fame principle. For the

Ser. 49. in the Regenerate. 463
the defire of deliverance from pollution immediately
refpects the holy nature of God ; but that of deliver
ance from wrath, although only of a fatherly kind,
refpects our own comfort only. And inafmuch as
our defire of happinefs, in any form, exceeds that of
holinefs, it fhows a remaining principle of oppofition
to God ; being a direct attempt to invert his order.
The firft concern of a finner, indeed, in feeking af
ter God, is freedom from wrath ; but the chief con
cern of all ought undoubtedly to be, deliverance
from that in fin which makes us abominable to the
eye of fpotlefs purity.
It is granted that a Chriftian, when rightly engag
ed under a fenfe of fin, is by no means negligent
with refpect to its hateful and defiling nature. He
finds his mind and confcience fo defiled by it, that he
can take no reft till he be walhed from his unclean-
nefs as well as from his guilt, in tbe fountain opened.
He defires not only a new fenfe of pardon, nay, with
refpect to fatherly provocation, a new pardon, but a
new wafhing in the renewing work of the Holy
Ghoft. Of this we have many examples in fcripture.
David, after his great tranfgreffion, not only prays
for the blotting out of his fin, but for purging with hyf-
fop, for fuch wafhing, that he might be whiter than
fnow. Notwithftanding, a Chriftian will often
find far more concern about the guilt than the filth
of fin. Even when he wifhes to be principally en
gaged about the latter » the former is apt to occupy
his chief attention. The heart, acting according to
its natural principles, prefers juftification to fanctifi-
cation ; and as far as the old man remains in belie
vers, it difcovers the fame propenfity. This fhows
the remaining relodtance of the heart to holinefs, and
of confequence a remaining principle of enmity.
1 2. To the foregoing proofs we fhall only add that
of the languor of their defires after the full enjoyment
of God. When we compare the trifles of time with
the full fruition of an infinite portion, it may well
fill the mind with aftoniffiment, that believers fhould defire

464 On the Remains of Enmity, &c. Ser, 49,
defire it with fo little ardour. When we compare the
tranfient taftes of the love of God, which they have
in this vale of tears, with the fuperabundant fatisfaC
tion they ftiall have in drinking of thofe rivers of
pleafures that are at God's right hand ; we are almoft
at a lofs to believe them ferious in thofe defires of
glory which they profefs ; becaufe they teftify fo
little earneftnefs to be fwallowed up of life. Whence
then proceeds this languor ? Is it not from the car
nality of their minds, the weaknefs of their love to
God, or in other words, their, remaining enmity a-
gainft him ? Could we for a moment fuppofe a faint,
in the prefent ftate, made perfect in love and holinefs ;
a view of the wickednefs ofthe world, around him,
and the ardour of his longing for glory, would make
this earth a place of torment to him, and be in dan
ger of accomplifhing his diffolution. What is it that
fo much reconciles" the children of God to this finful
world, but the continuance of their ov/n imperfec
tion ? What makes life, with, all its fins, and tempta-
tions, and afflictions, fo pleafant, and death fo little
defirable even to the greateft faints, as to their ordi
nary exercife, but the body of death, that cannot be
deftroyed but by the ftroke of. natural death? No
faint, while on earth, can form one juft idea of his
being wholly engaged iri the fervice of God, without
reft day or night, and yet without the leaft degree of
wearinefs ; becaufe the dregs of enmity ftill diffufe
wearinefs through the foul in the moft delightful
duties that he can be engaged in below. Sometimes,
indeed, he hath as it were a dawn of eternity even in
time, when, under the liberal influences qf the Spirit,
he attains fuch enlargement in duty, that he hath
no juft idea of the progrefs of time ; when he is made
to rejoice with joy unfpeakable and full of glory. But
how feldom is this the cafe ? How much oftner does
he meafure time double, when engaged in the fervice
of his God ? Then only fhall the faint know what it is
never to weary, when he, knows not what it is to
fin. SER-

SERMON L.

General IMPROVEMENT of the Doctrine oe
ENMITY.

Rom. viii. 7.
The carnal mind is enmity againft God.

WE are now to make fome practical improve
ment of the doctrine contained in our text.
And it affords us ground of Inftruction, of Trial, and
of Exhortation.
I. Instruction.
1. We may thence learn, that there is no peace
to the wicked. God is indeed freely and gracioufly
proclaiming reconciliation through the blood of
Chrift, and pardon to enemies. But he fpeaks no
peace to the finner as continuing in his wickednefs.
It is only as renouncing and fleeing from fin, that we
can lay a'ny claim to his peace. For he will cut off
the hairy fc alp of Mm that ftill goeth on in his trefpaffes.
Whatever peace a finner fpeaks to himfelf is falfe, as
proceeding on a falfe foundation, and adriiitting of
the .love of fin. He neceffarily refufes God's peace,
while he continues in league with his enemies.
2. Man's enmity againft God makes hirri an enemy
to himfelf. 'It is ftrange that even he who is moft re-
Vol. II. N n n gardlefs.

$66 General Improvement of Ser. 50.
gardlefs of religion and outrageous in fin, ffiould pre
fer the doctrine of merit to that of free grace ; al
though the former contains not the leaft degree of?
confolation for him, as he hath not the remoteft claim
to merit ; whereas the latter might well be fuppofed
to be moft defirable to one in his fituation, as offer
ing peace, pardon and eternal, life to the law-con
demned wretch, who hath nothing, and can do no
thing. What can be the reafon of this choice, fo
extremely perverfe, fo diredtly oppofite to every true
fentiment of intereft,. fo abfurd in itfelf, and fo ruin
ous to its fubject ? It is perfectly confonant to his
nature. For although his neceffities be extreme, fo
great is his enmity againft God, that he cannot con-
defcend to adopt his plan of falvation.
3. This fubject informs us of the comfort flowing
from the doctrine of abfolute election. For when we
confider the dreadful enmity of the natural heart a-
gainft God, which often carries even the veftels of
mercy to the very uttermoft of human power in re
filling God, before they are brought to fubmit to fove
reign grace ; we may well admire that love which ever
made choice of any to a certainty of falvation : for
had all been left to chufe or reject at pleafure,,
the Covenant of^Grace would have been no repara
tion of the ruin brought on man by the fall ; not one.
finner would have yielded to Chrift.
4. We may alfo infer that there can be no true be
nevolence in the unregenerate heart ; or in other
words, that no unrenewed man hath a genuine love
to his neighbour. To fome this may feem a very
harffi and uncharitable conclufion. But it is fully
deducible from the doctrine of our text, and from
the preceding illuftrations of it. Is it replied ?
" Have we not many inftances of the trueft benevo-
" fence among thofe who make no profeffion of reli-
" gion, even among heathens who know not the true
" God ; while many, who make a blazing profeffion,
" difcover as much felf-love, malice and revenge a-
" gainft their neighbours as others- do, and fome of
" them

Ser. 50. the Doctrine qf Enmity. 467
" them more than thofe who make no profeffion ?"
We acknowledge with regret, that there is too much
reafon for the laft part of the objection : but ftill it
does not prove the truth of the principle affirmed in
the firft. It is to the difgrace of many profeffors, that
they fhow fo little love to their neighbours, that
they take fo much pleafure in indulging envious
thoughts and malicious reflections on their characters,
and often under the mafk of religion ; while all their
religion does not infpire them with fo much honefty
as to warn the perfons themfelves. But it will not
hence follow, that there may be true benevolence
without the power of religion. This is indeed a proof,
that a Chriftian profeffion can never Change a man's
heart. But it is no proof, that men are none the bet
ter for Chriftianity. It is impoffible in the nature of
things, impoffible according to the connection of
caufe and effect, that any man ffiould have a genuine
love to his neighbour, who hath none to God. Is it
granted, that all true love originates from him ? This,
furely, cannot be denied ; for every good and perfect
gift cometh from the Father of lights. We would then
demand, If that love be genuine, which is notjjfupreme-
ly directed to the fountain whence all genuine love
proceeds ? Your confoiences muft anfwer in the ne
gative. For that love, which is averted from the
moft glorious object of love, and fixed on the things
moft directly oppofed to him, on lufts and carnal en
joyments, can never be true. If it denies God to be
its object, it neceffarily denies him as its origin. If
we are bound to love God, becaufe of his goodnefs
difplayed in our creation and providence, and becaufe
of his grace in redemption ; and inftead of love to
him are enmity againft him : can any thinking per
fon affert that we can love man from right motives ?
While we hate the Creator, can we truly love his
Creatures ? While we feek the deftrudtion of the ori
ginal, can we fincerely love his image ? If the natu
ral heart can produce true affection to our neighbour,
why not the fame to God ? For love, although it hath
different objects, is but one principle. But to affert this,

468 General Improvement' of Ser. 50.
this, would be to give the lie to the Holy Spirit fpeak-.
ing in our text. The carnal mmd is enmity.— -Love is of
God. And it is not a natural, but a fupernatural
gift ; a fruit and evidence of regeneration. For who-
foev'er loveth is born of God, and knoweth God*.
Sincerity in the love of God is given, by the Spirit,
as a certain teft of the fineerity of our fove of man.
By this we know that we love the children pf God, when
We love God and keep his commandments \. Now,
what is here particularly applied to one fpecies of
love to our neighbour, muft, at leaft with equal juft
nefs, apply to every other. N.ay, perhaps with ftill
greater force. For if without fincere love to God,
we cannot love the brethren, thofe who, if not ofthe
fame Chriftian fociefy, yet agree with us in the
things^that accompany falaotion ; much lefs can we love
thofe with whom we have no connection, but the com
mon ties of nature.
Must not God's command, Love thy neighbour as
tbyfelf, be acknowledged as the proper foundation and
formal reafon of all true lpve to man ? And will it be
faid, that we can have any real regard to the law, while
enemies to the gforious Lawgiver ? Beyond a doubt,
this fecond great commandment hangs on the firft,
which is» Thou Pati love the Lord thy God with all thy
heart. And if we fuffer the firft to fall to the ground,
where is the foundation of our regard to the fecond ?
That only can be true benevolence which feeks the
real advantage of another, But can we reckon him
poffeffed of it, who, what goodwill foever he hath to
wards the temporal profperity of his neighbour, is
totally unconcerned about his everlafting welfare ;
nay, who perhaps amidft all his friendfhip, liberality
and good offices, does every thing in his power to rob
him of falvation, to deftroy him for eternity, to mur
der his foul ?
But it maybe demanded; " If there be no true
*' love among worldly men, whence do thofe affec-
*'' tions and actions flow, that have fuch a femblance " of
¥ I John iv. 7, f 1 John v. 2,

Ser. 5©.' the Doctrine of Enmity. 469
" of it; their humanity, fympathy, liberality to the
" poor, and tendernefs to the afflicted ?" We grant
that thefe may flow from a love to man, fincere ac
cording to its kind, the effects of which are very com
mendable, ufeful and defirable. But ftill it is not
that which the law requires, which is glorifying to
God, and a proof of conformity to him. The fruits
flowing from fuch a love are not accepted of God,
like thofe of his own children. They are indeed ma
terially good, but they want the proper form. For
without faith it is impoffible to pleafe God. Let none
thence conclude, that they may as well let thfem a*
lone. They ought to perfift in the actions themfelves,
but to feek better principles. Although God cannot
accept fuch works as truly good, becaufe of their
great defects ; yet he often teftifies his approbation of
the matter of them, by the gift of temporal bleffings.
Even the external reformation of the Ninevites was
fb far approved of God, that he delayed the threaten
ed judgment *-. Ahab's repentance was only of 3
legal kind, proceeding from fear of punifhment. But
becaufe be humbled himfelf before God, he did not bring
the.evil in his days f . Thus the merciful man doth
good to his own foul. The diftribution of temporal
rewards to thofe who are outwardly obedient, and who
are ufeful to fociety, is one of the eftablifhed methods
of providence, by means of which fin is reftrained,
and the government of the world fupported.
But ftill the beft actions of carnal men muft be af
cribed to felf. We do not fay, that this is always
their only principle ; but we are certain that it is ftill
fupreme. Men, who are ftrangers to Religion, do ma
ny things that in a human fenfe are great, beneficial
and praife-worthy, merely from the defire of applaufe.
Or, they may proceed from the falfe idea, that fuch
adtions are meritorious of the Divine favour. Thus:
they endeavour to make their peace with, God. And
to the fhame of profeffors be it fpoken ; many, who
Slave no nobler principle, far exceed them in addons of
* Jonah iii. IQ. f I Kings xxi. 29.

47© General Improvement of Ser. 50.
of this kind. Or, they flow from mere human affec
tion, without any regard to the Divine authority.
Men relieve their brethren in diftrefs, becaufe their
hearts will not fuffer them to refufe. The thing is
good in itfelf. Pity it is, that it proceeds not from
fuperior motives. Or perhaps, their higheft confide
ration is the fatisfaCtion of their own minds. They
find a fecret felf-complacency and delight in fuch
conduct. It reprefents them in a favourable and
pleafant point of view to themfelves ; and this is all
their reward. They defire not the approbation of
God, but that of their own minds. Sometimes, fuch
actions originate merely from their love to others,
who are as much enemies to God as themfelves. For
the world loveth its own. But when thofe, who by
the holinefs and Angularity of their lives feem to be
chofen out of the world, need or intreat their fympa-
thy, they too often difcover that they have their faith
with refpect of perfons. Some of the heathens them
felves, who were more enlightened than others,
taught that virtue or likenefs to God was the only
genuine and folid foundation of friendfhip, and that
there could be no true friendfhip amongft wicked
men *.
But all that we can fay on this fubject is of little
force, Compared with that plain and nervous declara
tion of an infpired writer, when giving the character
of all men in their natural fituation, not only of Gen
tiles when outwardly alienated from God, but of
Jews ; for he includes himfelf in this defcription.:
We ourfelves alfo were fometimes foolip, difiobedient,
deceived, ferving divers lufts and pleafures, living in
malice and envy, hateful and hating one another T.
That heart, which is enmity againfl God, cannot be
love to its neighbour. All true love to others ope
rates towards them, either as in Chrift, or for his
fake.
* This was the do&rine of Plato, and is alfo thought to have
been that of Pythagoras. Plato ia Lyf. ap. Gale's Court, p. 2.
c6.
\ Tit. iii. 3.

Ser. 50. the Doctrine of Enmity.. 4,71
fake. We muft love them, either becaufe we fee
Chrift in them; or becaufe of the efficacy of his
love, fweetly conftraiffing us to obey his command
ments. 5. From this fubject we learn the abfolute necef
fity of regeneration. By this we do not mean, as
fome explain it, a converfioh from a falfe to a true,
religion ; nor, with others, merely an outward refor
mation. The Scripture defcribes it as a real change -
of the heart accompliffied by the Holy Spirit. Ex-.
cept a man be born — of tbe Spirit, he cannot fie the
kingdom of God. Indeed, the faculties themfelves-
remain effentially the fame. But there is a thorough
change of their qualities. Light is communicated
to the underftanding, which was formerly darknefs-;
The rebellious will is made .willing. The evil and
defiled confcience is pacified and fprinkled. And the
affections formerly carnal, are fet on things above*
Tbe bard and fiony heart,, that is,, the natural and im
penetrable obduracy of the heart, is taken away ; and
a heart of flefh is given. Is the carnal mind enmity
againft God? Then, as enmity itfelf can never
be fubdued or converted into love, a new nature
muft be communicated ; the image of God muft be
impreffed anew, before there can be any, true love in
the heart. For love is the fruit of the Spirit. We
muft be born of God, before we can love him. The
new birth is the only origin of this new affection.
It is this that makes it natural, like that of a child to
a parent. We love him that begat. God hath faid,
I will write my law in their he-arts. And he does fo
by implanting a principle of love to the law. For,
love is its. very completion. Without this work of
the Spirit, there can be no true love to man. After
the Apoftle hath exhibited that melancholy picture
of the human heart which we have already viewed,;
he adds ; But after that the kindnefs and love qf God
our Saviour to man appeared,  acpqrding to his mer
cy be faved us, by the wafhing of regeneration and re
newing

47^ General Improvement of Ser. 50.
itewing of -the Holy Ghofi *. Here be afcribes the
whole change, aoeoftiptifhed On the heart, to the new
birth. And it is remarkable; that he ufes fuch a
mode of expreffion as points out the true origin of
love to our neighbour^,— the Philanthropy f of 'Cod our
Saviour. By throwing in this word, which men fo of*
ten apply to thofe Who in God's accoririt are ftrangers
to what it fignifies, he fhows that all- genuine philan-
thrOpy,amorig men, flows from' that of God in Chrift as
its meritorious caufe, and in its operation refpects
this as its moving principle ; that it is nothing but a
faving difcovery and experience of this Divine, un
paralleled and infinite love that can change the heart,
and deftroy that malice and envy, hatefulnefs and ha
tred afcribed to it iri the fotegoifig words. This gra
cious work can alone infpire us with right motives
in the exercife of love, and direct it fuprettiefy to a
proper end,— ^the glory of that God who is love: It
h only this change, that can unite us to God in the
principle, arid give us likenefs to him, and fellow-
fhip with him, in the operations of love. For if we
thus love one another, God dweiieth in us ; and he that
dweiieth in love, dweiieth in God, and God in him X-
II. This fubject affords ground Of Trial. Let eve
ry one be Concerned to examine his own heart, and
diligently to try, whether he be under the power of
enmity, or in part delivered from it. Here it rriay
be obferved, that the evidences of enmity,- and of
carnality, are mutual. Every proof of reigning
enmity demonftrates the mind to be carnal, and
every evidence of reigning carnality declares the
mind to be enmity againft God. On the other hand,
thofe things which ffi.oW a fpiritual and renewed
mind are, in an e-xterifive point of view, evidences of
the deftrudtion of the power of enmity. This peti
tion is manifeftly taken for grafted by the Arioftle
m the reafoning that follows the words of our text. t. If
* Tit. iii. 4, 5. f QiXcofyam'u. X l Jonn iv. 12.— 16.

Ser. 5°. the Doctrine of Enmity. 473
t. If enmity be fubdued by the power of the Spirit,
,,your love centers on God only as in Chrift. Marry
pretend to love God and delight in him, Who are in
a> great meafure ignorant of Chrift, or indifferent to
him. All fuch pretences of love to God are vain :
and thofe who make them, offer him the higheft in
fult, and difcover rooted enmity againft him. They
infult God ; becaufe they pretend to love him in a
refpedt iii which he hath never revealed himfelf to
finners as an object of love, in which it is impoffible
for a guilty creature to love him. They profefs to
love him «s an abfolute God. But the only revela
tion that he hath ever given of himfelf, as love to fin
ners, is iri Chrift : and the rejection of him, as the
way, iis the higheft indignity to the wifdofn, love arid
compriffib'n of God towards loft man. That love
Whieh does not center an Chrift as fupreriiely defir-
•abfe,' -and terminate on God as in him reconciling the
world to himfelf is a mere delufion. Such pretences
alfo demonftrate real enmity. Fot love of this kind
implies the greateft difobedience, a rejection of the
New Covenant, of its glorious Head, of all that he
hath done and fuffered, arid an attempt to reconcile
ourfelves to God according to the tenor of the broken
covenant. That love, claimed by fome, which hath
rio relation to the rhediatioti of Jefus, is nothing but
hatred. We ; muft efteem it fuch, if we regard the
teftimony of the Only-begotten ; He that hateth me,
hateth my Father alfo. Now if we do riot really love
Chrift, we Certainly hate him. The greateft finner
cannot more clearly demonftrate that he hates, this
glorious Perfon, than by defpifing the merit of his in
finitely precious blood.
2. You love his law. To this the carnal mind is
not fubject. There can be ho true and fatisfying
proof of deliverance from the dominion of enmity,
without the deftruCtion of its fruit, iri a ftated op
pofition 'tb the law. The -caufe cannot be removed,
while its infeparable effect continues in full force.
D'etight in fhe law qf the Lord, after the inward man,
Vol. II. Ooo is

474 General Improvement of Ser. 50..
is the immediate effect of the diffufion of Divine love
through the heart. If your oppofition to the law re
main, you may be affured that you continue under
the power of enmity. Nor is it enough, that there be
fome general fort of love to the law. Even the ene
mies of God may have fomething of this kind. They
endeavour obedience from a defire of happinefs. But
all the Saints have an univerfal love to the law.
Therefore faith the royal Pfalmift ; / efteem thy pre
cepts to be right in all things, and bate every wick
ed way. All that is in them, indeed, does not love
the law. For we have already feen, that there is a
remaining principle of enmity in the heart of every
Chriftian, as long as he continues in this World.
But they love the law univerfally,, as it influences
every power of the foul, as every thing contained in
it is agreeable to the new nature, and as they defire
perfect conformity to it. Through the prevalence of
corruption and temptation, they are apt at times to
fpurn at fome of its precepts, which are moft directly
oppofed to thofe lufts to which they are naturally
moft addicted. But when grace is in exercife, they
difeern a propriety, lovelinefs and excellency in every
precept. Thofe, that moft directly oppofe the cur
rent of their lufts, then appear efpecially amiable.
The old man, indeed, would have far lefs objection
to tbe law, were it lefs ftridt and fpiritual ; but the
new loves it only becaufeit is holy : and did it give
the leaft indulgence to fin, it could not be the object
of its love. Thofe very precepts, which render the
law moft obnoxious to the Chriftian, when iniquity
prevails, make it moft defirable when the fire of love
burns in his heart : becaufe, under the influence cf
the Spirit, they are the very means of conformity to
the image of Chrift, and of preferving him from dif
fionouring God, and from ruining himfelf; and throw
the greateft luftre on holinefs, as they efpecially dif
cover its beauty, by contrafting it with their, own
abominable corruption. 3. You

Ser. 5°* the Doctrine of Enmity. 475
3. You love his ordinances. Carnal men, how re
gular foever they be in attending on the means of
grace, bear no real love to them. They are ftill in
fluenced by fome finifter or fecondary confideration.
Cuftom, curiofity, defire of a good name, perhaps a
wifh to be entertained, or to find foope for ridicule,
are the higheft motives of many. Others, who go a
little farther, feek to have their underftandings enrich
ed with fpeculative knowledge; not from a fincere
love to the truth, but becaufe it minifters food to
their vanity. Or, they wifh to have their natural af
fections excited. Thefe things are pleafing to them,
and infpire them with good hopes for eternity. The
real Chriftian alone fincerely defires to find Chrift
himfelf in the ordinances of his inftitution. He a-
lone can fincerely appeal to God in fuch language as
this ; As the hart panteth after the water-brooks, fo
panteth my foul after thee, -my king, and my God.
4. You love his children. If your love to them be
fincere, the great reafon of it will be their conformity
to the glorious Firfi-born, who is higher than the kings of
the earth. The carnal mind really hates him that is
begotten, becaufe it hates him that begat. It hates the
younger brother, becaufe of his refemblance to the
elder, tbe heir of all things. And for the very fame
reafons. Why was the firfi-born hated ? Was it
not becaufe he would not affociate with men in their
fins, becaufe he plainly reproved them, becaufe he
warned them of their danger ; in a word, becaufe they
hated his Father, whofe image he was ? The carnal
mind does not hate the difciple becaufe he is a man,
but becaufe he is a Chriftian. It detefts his ftrictnefs,
Angularity, and fuppofed enthufiafm. If your affec
tion be fincere, it will not be confined to thofe who
are of the fame fociety with yourfelves, but extend to
all, of whatever denomination, who feem to love our
Lord Jefus in truth and fineerity. If it be confined to
thofe only who agree in the terms of Church-fellow-
fhip with you, it is merely a Pharifaical love. 5. You

47 6 General Improvement of Sj:r, 50.
5. You love his kingdom. All who really dove God
in Chrift, rejoice in the profperity of Ifrael. They
feek the good of Zion. They rejoice with her. Even
when religion is low as to perfonal exercife, this is aft
evidence of fineerity that the Chriftian can never en,-.
tirely lofe. And as true brotherly love is not confined
to any one fociety, as little is joy with refpect to the
fuccefs of the Redeemer's kingdom. While honefty
and felf-confiftency require, that we ffiould efpecially
rejoice, when the workpf God is carried op according
to thofe views that tp us feem moft fcripturalf ; if we
fincerely love God, we will rejoice in the fuccefs of
the Gofpel, in the converfion of finners and edifica
tion of faints, what inftruments foever God be pleafed
to employ in this honourable work, and whatever inv
perfections we difcern in the work itfelf. If Chrifi be
preached, we -will rejoice, though convinced that it
were of envy andfirife. Otherwife our pretended loye
to his kingdom is only love to a party ; that is, love
to ourfelves under the mafk of religious zeal.
6. You love the crofs of Chrift. Many wifh to be
glorified, who will not fubmit to fuffer with him.
They cannot think of being denied to themfelves, of
taking up their crofs, of bearing reproach or perfecu
tion of any kind for the fake of Chrift. Did he only
call them to partake of his crown, and as a pleafa.nt
preparative to this, call them to honours and emolu^
ments in this life, to fit on his right hand, or on his
left; they would be faithful difciples. But they think
it far wifer condudt to deny Chrift, than themfelves.
Such difcover reigning enmity againft him. For no
man can be the difciple of Jefus, without fubmitting
both to his crofs, and to his own. He, who is enmity
againft the crofs of Chrift, is enmity againft his per
fon : for unlefs we receive him not only as an exalted,
but as a fuffering Redeemer, we entirely reject him.
7. Remaining enmity is your daily burden. It
coils you many complaints, and tears, and groans at
the throne of grace. We who are in this tabernacle do
groan, being burdened. Believers, when rightly ex-
ercifed,

$er.. 50. the Doctrine qf &mity- 4H
ercifed, are far lefs burdened with the foftferirigs of
the mortal body, than with the body of fin. Thofe
who never felt the oppreffioo of their enmity, are
ijnder its abfolute, power. Jf you be delivered from
the dominion , of this corruption, you will be often
complaining with the Pfahnift : Mine enemies would
daily fwallq-iv me up ; for they be many that fight againfi
me, 0 tboii Moft High. When you find no trouble
from without, when you even enjoy the light ofGod's
countenance; a fenfe of remaining enmity will give
you, fofficient employment, and ftill remind yon of
the neceffity of humility and dependence.
8, You will habitually oppofe the motions of the
flefh, Yonr remaining enmity will not merely be
your burden, but occafion continual warfare. You
will ftrive againft it, when impelling or alhiring you
to fin. Nor is this all. You will endeavour to carry
the war into its own territories, by attacking the very
principle of enmity, and feeking its total deftrudtion.
9. The fovereignty of the love of God, difplayed
tpwards fuch enemies as you, will be a conftant fub
ject of wonder and praife, of praife and wonder. By
, fixing your mind on this glorious theme, yon will en
deavour to filence every rebellious thought of felf- will
and merit, acknowledging that it is fovereign grace
alone that maketh you to differ, not merely from others,
but from your former felves, and that hath delivered
you from that ftate of enmity in which you vyould
otherwife have continued to eternity. This will be
your fincere language : / will praife thee, O Lord my
God, with all my heart ; and I wUl glorify thy name for
evermore. For great is thy mercy toward me : and thou
baft delivered my foul from the lowefi hell.
10. You will have fome experience of the inhabi
tation of the Spirit. This is an, evidence w'hich the
Apoftle gives of that ftate which is oppofed to the do
minion of the carnal mind : But ye are not in the ftp,
but in tbe Spirit, iffo be that the Spirit of God dwell
in you*. To the unrenewed mind this doctrine ap
pears
* Verfe 9.

47 8 General Improvement of Ser. 50.
pears foolifhnefs and enthufiafm. But the oppofition
of carnal men is no valid objection to its truth, but
rather, as hath formerly been proved, a confirmation
of it. All believers, however weak in grace, have
fome experience of this- gracious operation. They
feel the Holy Spirit working in their hearts, inciting
them to duty, awakening love to God, and hatred of
fin. Particularly, if he dwell in you, he will operate
as a Spirit of Adoption *. Carnal men approach God
in all religious duties, either with flavifh terror, or
with abfolute indifference, and contemptuous pre
fumption. But his children are influenced by a holy
boldnefs. They come to him as their Father and
Friend. For they have not received the Spirit of bon
dage. With fome degree of conftancy they cry, Ab
ba, Father.
11. When you fall into fin, is it with the full con
fent of your will ? An unbeliever certainly does fo.
The underftanding, from its light with refpedt to fin and
duty, may warmly remonftrate againft any particular
iniquity ; corruption may find fome difficulty from
the glow of affedtions ; confcience may cry out againft
the fin, and proclaim the danger of yielding. But
ftill he actually commits the fin, without any reluc
tance on the part of his will. Notwithftanding all
the remonftrances of his underftanding and convicti
ons of confcience, the fin is not in itfelf the lefs defi-
rable to him. Whatever reproofs or terrors of con
fcience fucceed the commiffion, they produce no ha
tred of the fin, or felf-loathing on account of it. He
would with greedinefs embrace the next temptation,
were he not afraid of the confequences. But the cafe
is otherwife, as we have feen, with the weakeft Chrifti
an. He never commits any known fin with the full and
entire confent of his will. As there is a divifion in all
the powers of his foul, each being partly renewed and
partly unrenewed ; this divifion eminently appears
in the commiffion of any fin. When the old man
overcomes the new, when the remaining principle of
luft
* Verfe 15.

.Ser. 50. the Doctrine qf Enmity. 479
luft Overpowers that of holinefs, it never carries mat
ters fo far as to bring this Divine principle into a vo
luntary fubjection. Even when the underftanding
is greatly obfcured by thick clouds of corruption,
when the affections are entangled, when confcience
is in fome meafure lulled afleep ; there is ftill an oppo
fition in the will. It ftruggles againft fin, even while
it partly yields. It difapproves, even when it is over
powered. It hates, while it has not ftrength to refift.
We have formerly confidered this ftruggle, in the
heart of a renewed perfon, as beautifully illuftrated
by Paul from his own experience, not as a Pharifee,
but as a difciple, from the 14th verfe of Rom. vii. to
the clofe. He did that which he would not, allowed
not, hated. Even while hurried away, he confented,
with his will as far as renewed, not only to the truth,
but to the goodnefs ofthe law, and delighted in it.
12. You have a fincere defire of perfection in love.
The weaknefs of this defire, as we have feen, difco
vers the remains of enmity in the Chriftian's heart.
But its conftant fineerity, and its earneftnefs at times,
declare the reality of his love. It is the nature ofthe
new creature, as of every other, to feek its own per
fedtion. As a conftant defire of going to the greateft
excefs in fin is a certain proof of its dominion ; an
habitual defire of perfection in grace is as certain a
proof of its reality in the foul. For no one will ever
defire and endeavour perfection in that, of which he
hath received no tafte whatfoever. The .carnal pro-
feffor is ftill looking back to the goal whence he fet
out, and thinking that he hath gone far enough ; or
looking around him on others, who have made no
.greater progrefs than himfelf. If he wifh to make any
change, it is rather to turn back. But the true Chri
ftian is ftill reaching forth, cafting himfelf forward
like a dart, to the things which are before *. ' As he
hunted after ffiadows and vanities, before, the day
dawned; he now reckons all things here but clouds
and fhadows; mountains of feparation, until the day of
eternal
-r , * Phil. iii. 12.— 14.

480 General Improvement fif Ser.' 50.
eternal glory break on his foul, and the Lord hiirifelf
be his everlafting light, and his God his glory.
III. Exhortation.
We would call you who have any fatisfying proof
of deliverance from the reign of enmity,
Firft, To be concerned that your hve may abound
yet more and more. Seek that it may abound towards
God. What is all yout love to him compared with
his everlafting and infinite love to you? It is as no
thing, it is lefs than nothing and vanity. Endeavour
to get your fouls fo filled with the lovfe of Chrift, that
they may, like a fountain that cannot be fuppreiTed,
be ftill bubbling forth a good matter concerning the
King. This love will abound in your converfatiori.
Your tongue will be As the pen of a ready writer.
The word will be in your heart as a burning fire put
up in your bones, fo that you will be we'dry witb for
bearing. You will approve the things that are excel
lent, and be fincere and without offence till the day of
Chrift, being filled with the fruits of righteoufnefs,
which are by Jefus Chrifi unto the glory and praife of
God: Conftantly difplay the fineerity of your love to
Chrift, by loVe to the brethren, by love to all men, to
your very enemies. If thine enenij> be hungry, give
him bread to eat ; and if he be thirfiy, give him water
to drink ': For thoupalt heap coals of fire upon his head,
and the Lordpall reward thee. Thus you will appear
to be, and with refpedt to conformity, more and more
be, the children qf your Father in heaven, who ma1-
keth his ra'in to come down on the evil, and on the
good, and his fun to rife on the juft, and ¦ on the unjuft:
Secondly, Be ftill engaged in mortifying your re
maining enmity. This is one of the deeds of the body
of fin, rnentioned in ver. 13. of this chapter, which
ye ought ftill to oppofe. We may take notice Of fome
means for the mortification of this plague of the heart:
For although its dominion be abolifhed, -as there is
ftill a remaining principle, you muft labour for the
deftrudtion of this.
I.Let

Ser. 50. the Doctrine of Enmity. 481
1. Let it be your habitual ftudy to contemplate
the love of God in Chrift. It was a faving difcovery
of this love that at firft fubdued your enmity. The
love of Chrift conftrained you. Now, there is nothing
fo effectual for deftroying hatred, as oppofing it by
unmerited love. And the remains of this principle
muft be gradually deftroyed, by the fame means by
which its power was at firft broken, by renewed ap
prehenfions of the eternal, infinite and fovereign love
of God bur Saviour. It is by being rooted and ground
ed in love, that we are made to comprehend -what is
the breadth and length, and depth and height, and to
know the love of Chrift that pajfeth knowledge : and it
is by a faving comprehenfion of this love that we are
filled with all the fulnefs of God. ^Endeavour to get
your underftandings, hearts and affections fixed on
this love, and filled by it : and while this is the cafe,
enmity will hide its head.
2. A conftant fenfe of the evil and hatefulnefs of
fin greatly tends to the deftrudtion of this luft. Let
your minds dwell on the thought ofthe horrid nature
of enmity againft a God of love. An habitual fenfe of
the abominable nature of fin is a ftroke at its very
root. It is particularly fatal to this luft of the mind,
which is conftantly inftigating us to all iniquity. As
we are to war againft enmity by contemplating Di
vine infinite love, and contrafting the one with the
other in our minds ; we ought alfo to oppofe the na
tural hatred of the old man, by the holy hatred of
the new. This was the exercife of the fweet finger
of Ifrael : — / hate every -wicked way.
3. Resist and flee from thofe objects that tend to
lead your hearts away from God- Enmity againfl
man breaks out with greateft violence, when it meets
with a favourable opportunity for accomplifhing its
purpofes. That ofthe heart againft God is ftill work
ing fecretly. Therefore it is neceffary to guard againft
its firft motions. For it eagerly embraces every oc
cafion of exerting its power. The beginning of this
accurfed firife is like the letting in of waters. Let us
Vol. II. P P P adopt

4'S 2 General Improvement qf Ser. 5a
adopt the language of the Pfalmift, when complain
ing of tbe voice of the enemy ; 0 that I had the wings
of a dove, then would I fly away and be at refi.
4. Continue in prayer for the deftrudtion of this
luft. That holy violence, which taketh the kingdbm
of heaven, is eminently calculated for deftroying the
remaining power of this hatred of violence*. It is
promifed, He fhall redeem their foul from violence.
Thus David expreffes his faith ; My Saviour, thoufreefl
me from violence f.
5. Often take a view of your enmity in the crofs
of Chrift. It flew him, before it could hefiain by
him. Nothing lefs than the death ofthe Son of God
could accompliffi its death in you. The chaftifement
of our peace was upon him |. He bore that fevere
chaftifement that was due to us, for our breach of the
peace with God, and by his fuffering procured peacefor
us. Therefore in the crofs of Chrift we have the moft
ftriking difplay, not only of the hatred that God hath
of fin, but of the hatred that fin hath of God. It ef
fected a feparation between the foul and body of
Chrift, although both fubfifted in the one Perfon of
the eternal Son of God. When remaining enmity
tempts you to the commiffion of fin, addrefsit, addrefs
your own fouls fomewhat in this manner : " O thou
** root of bitternefs, thou fource of all iniquity, enemy
*' of all righteoufnefs, and child of the devil, art thou
" not that very luft that pierced my Redeemer, that
" dried up his Jlrength, that melted his heart like wax,-
" made his tongue cleave to his jaws, and brought him te
*' the duft of death ? Art thou not that rebel whom he
" flew in his fall, that dragon that he wounded ? and
" wilt thou yet dare to raife thy head againft him?
" O my foul, art thou not a temple devoted to the
" Holy Ghoft, and canft thou afford a chamber for
" fo filthy an idol ? Art thou not the bride of Chrift,
" and wouldeft thou proftitute thyfelf to his invete-
" rate foe ? Art thou not redeemed by his blood
" from all iniquity, and wouldeft thou yet indulge it ?
** Hath he not delivered thee from the hand of thine
" enemy
* Pfal. xxv. 19. f 2 Sam. xxii. 3. X I&>* hii. £.

Ser. 50. the Doctrine of Enmity. 483
"enemy with a firong hand, and wouldeft thou yet luft
" after the fie fh-pots? Hath he not redeemed thee
" from the lowefll hell, and wouldeft thou make thy felf
" a very hell, by affording protection to an adverfary
" that hath done more againft him, than all the le-
" gions of darknefs could have done ? Is this thy
" kindnefs to thy friend ? Doft thou thus requite the
" Lord? Liften to his fupplications, to his firong cry-
" ings and tears in the garden of Gethfemane. See
" him agonifing on the ground. Was it not under
" the load of thy iniquity, that he was fo prejfed, that
" his blood was forced to feek a new channel through
" every pore of his body ? Was it not this traitor in
" thy heart, that fold him into the hands of his ene-
" mies ? It was not only the fame principle of enmi-
" ty that held him up to derifion in all his offices,
" but this thy very enmity that caufed him to be thus
" fet at nought. And would it yet dare again to
" pour contempt on thefe offices, by trampling on his
" blood, and fcorning all its virtue. It was this fe-
" cret foe, that opened all the batteries of hell againft
" him. It was this that made his foul exceeding forrow-
" ful even unto death, that fubjedted him to the pangs
" of hell, to the forrows of eternal death. And would
" it ftill bruife him, and put him to grief ? It was thy
" thirfi for carnal enjoyments that made him cry out,
" I thirfi. It was the dreadful guilt of thy iniquity,
" that fubjedted him to the Father's anger. It was
" the evil and bitternefs of thy iniquity, in forfaking
" the Lord thy God, that made him exclaim in the
*' bitternefs of his foul ; My God, my God, why hafi
" thou forfaken me ? It was not the power of man,
" the rage of devils, the weaknefs of nature, or the
" mere weight of fuffering, but thy enmity, that made
" him bow the head, and give up the ghofi. Unfatif-
" tied with all this, wouldeft thou crucify the Son of
" God afrep ? Was his love fo great, and wilt thou ftill
" fofter enmity againft him ? Was it fo inconceivable,
•" that many waters of affliction from men and devils
" could not quench it, that all the floods of Divine
" wrath could not drown it, that when Satan offered " to

484 General Improvement of Ser. 50.
" to give Chrift all the fubftance of his houfe for this
'.' love, it was utterly contemned? And fhall the leaft
" breath of temptation or fwelling of corruption over-
" whelm thy love to him ? Shall the moft paltry, tran-
" fient or fwiniffi gratification be, greedily embraced
*' as a fufficient price for it ? Did he die out of love
" to thee ; and wilt thou take pleafure in caufing his
" wounds to bleed afrefh ? While thy fins cried Out,
" Crucify him, crucify him ; did he pray, Father, forgive
" them? And inftead of piercing him anew, wilt
" thou not rather look on him whom thou haft pierced
" and mourn?" In the crofs of Chrift we have thus
an awful reprefentation, both of the enmity of the
Divine nature againft fin, and ofthe enmity of fin
againft the Divine nature. Sin, from its firft entrance,
had been ftill feeking to deftroy God ; and it could
not be deftroyed, without fo far effecting its purpofe,
as to deftroy him who is God. If ftill aimed at the
whole of the Divine nature ; and ere it could be de
feated, a Divine Perfon muft be given up to its rage.
It killed the Prince of life. The hiftory of a world can
not afford an example of another victory gained at
fuch expence.
6. Derive fupplies of grace from Chrift, in the con
ftant exercife of faith. There is a fulnefs of love in
him to be communicated to his people, as well as of
every other grace. For the grace of God is exceeding
abundant, with faith and love, which is in Chrift Jefus.
7. Depend on the Holy Spirit for conftant fupplies
of grace, for the mortification of your enmity. While
you ought to be diligent in oppofing this corruption,
remember that it is only through the Spirit of grace,
that you can have any fuccefs. The love of God hath
at firft been feed abroad in your hearts by the Holy
Ghofi being given unto you ; and he alone, working
in you, can complete the deftrudtion of your enmity.
For he that hath begun a good work in you, will perform
it until the day of Jefus Chrift,
We

Ser. 50. tbe Doclrine of Enmity. 485
We fhall conclude, by exhorting you who are yet
under the power of the carnal mind, and therefore
under that of enmity.
1. Consider the enormity of the character given
to the carnal mind. Are your hearts yet engaged in
wicked works ? Are they fet on iniquity of any
kind ? Then you cannot deny that you are alienated
from God. For, what fellowfhip can there be between
light and darknefs ? Now, how dreadful is this fitua
tion ? Look not at your ftate through the falfe me
dium of felf-love, or oflove to fin. Compare it not
with that of others, who are as bad as you. But look
at yourfelves in the glafs ofthe word. Look into the
perfect law of liberty, and Continue therein. Do you
love fin ? Then, your minds are carnal and enmity
againft God. And who can tell the amount of this
character ? You are enemies to all that is good, to
the very fountain of it ; and you love all evil. You
are enemies to your own happinefs, and to that of all
within your influence. For faith the Son of God,
He thatfinneth againfi me, wrohgeth his own foul. Do
you continue to love fin, while God is offering par
don to you through the blood of Chrift ? Then, you
are enemies to that very perfection of the Divine na
ture which is the only ground of hope to a finner.
You are difeafed,- and you defpife the only remedy ;
bankrupts, yet you rejedt an all-fufficient furety ;
captives, yet you fet at nought that ranfom infinitely
more precious than fuch corruptible things as filver and
gold ; felf-deftfoyers, yet you undervalue him in
whom is your help : dead, yet you refufe him who
is the life ; condemned already* yet you pour contempt
on him who was made a curfe for us. You are charge
able with an oppofition to God, with a rebellion
againft him that heathens, that devils could never
know. You do all in your power to deftroy God.
Deny not the charge. You muft acknowledge that
it is well founded, if you duly confider what fin hath
done to Chrift. You not only do your utmoft againft a

486 General Improvement qf Ser. 50.
a juft and holy God, but againft a God of love: for
you refufe falvation through the righteoufnefs of
Jefus. 2. Consider that Chrift hath made peace. As God
is freely offering this precious bleffing to you in the
gofpel, it is ori the moft folid foundation. . For Chrift
hath made peace by tbe blood of his crofs. You de
fended to have been the everlafting trophies of hea
ven's victory over rebels, the perpetual monuments
of ftridt juftice. You would have been fo, for all
that you can either do or defire, of yourfelves. But
behold the love of God \ He, although the injured
party, makes peace for rebels through the obedience
and fuffering of his only-begotten Son. This is, in
deed, a peace that paffeth all knowledge and underftand
ing, in its purchafe, egrefs, nature, fruits and dura
tion. God in Chrift is proclaiming himfelf pacified.
He is reconciled in law through the fubftitution and
fatisfaCtion of Jefus. So valuable is his purchafe,1
that all who plead the merit of it, fhall enjoy this
ineftimable bleffing. All that remains therefore is,
that you be reconciled to God. How dreadful is the
miftake of finners, when they will not credit God
while teftifying, Fury is not in me ; when they ftill
go about to make their peace with him, to reconcile
him to them; while all that is wanting is, that they
fliould be reconciled to him ! Here is the foul-ruining
difficulty. They weary themfelves in the fire for very
vanity, in trying to difcover fome method for pacify
ing God, while all the obftruction lies on their own
fide, becaufe they will not accede to that plan of re
conciliation which he exhibits to them in the Gofpel.
They fee how hard it is, according to their own views,
to make God their friend ; but confider not that they
are the only enemies.
3. Believe that God is reconciled to you. It is
the great defign of the gofpel to declare this, and the
great work of faith to believe it. The power of en
mity will never be broken, till you credit his teftimo
ny when he faith, I am pacified towards you, for all
that

Ser. 50. the Doctrine of Enmity. 4S7
that ye have done. But in the very moment of believ
ing this, your hearts will be caft into the mould of
love ; you will love him, becaufe he firft loved you.
As he is virtually reconciled in the death of Chrift,
he becomes actually reconciled to the finner, as foon
as by faith he embraces this death as the foundation
of his peace. And this faith is the great evidence
of the tinner's reconciliation to God. For the laft, the
ftrongeft and moft incorrigible proof of enmity is the
unbelief of the heart, in rejecting God's peace. You
muft therefore believe the love that God hath to yoiu
For God is love. You are yet aliens, and you confefs
it by your vain attempts to procure the favour of
God. But he is gracioufly faying, How fhall I put
thee among the children ? and infinite wifdom points
out this as the only way, Thoufialt call me, My Father,
andpalt turn no more away.
4. Pray for the circumcifion of your hearts. Un
der the law, you know, none were admitted into the
Church, which is the houfe of the living God, without
literal circumcifion. By this were his idolatrous ene
mies diftinguifhed from his profeffed friends. But all
the enemies of God in every age are diftinguifhed
from his children by their fpiritual uncircumci-
fion. . They are uncircumcifid in heart. This is
your character. You continue under all your
natural obduracy ; and the filth of all your lufts
cleaves to you. But the Lord hath faid, Iwillcircum-
cife thy heart, that thou mayefll love the Lord thy God
with all thy heart, and with all thy foul, that thou
mayeft live. Therefore plead his promife. Your life
lies in it. Afk and ye Pall receive. Then, you fhall
be no more aliens, but of the houfehold of God. Then,
your old man will be crucified with Chrifi, that tbe bo
dy of fin may be deftroyed, that henceforth ye may not
ferve fin. By thus fuffering in the flefh, in the car
nal mind, in the unrenewed part, you will ceafe from
fin. 5. Consider, for your encouragement, that the
holy Spirit gives peace. He is the Spirit of peace, as
well

General Improvement of Ser. 50,
well as of love. And it is as the Spirit of love, that
he operates as the Spirit of peace. It is by com
municating to thofe who are enemies a principle of
love to God, that he gives them peace with him, an d
with their own minds. The finner, who was former
ly afar off, he brings nigh by the application of the
blood of Chrift to his confcience. He difcovers his
power on the heart by cafting down imaginations and
every high thing that exalteth itfelf againft the know
ledge of God, and bringing into captivity every thought
to the obedience of Chrift *. It is worthy of notice,
that the fame word is here ufed to exprefs the work
of the Spirit in captivating the mind, which elfe
where denotes the work of the mind itfelf, as far as
carnal, in bringing the Chriftian into captivity to the
law of fin \. This would feem to fignify, that how
ever powerful the oppofition and great the fuccefs of
the carnal mind be, it cannot prevail againft the gra
cious efficacy of the Spirit. The ufe of this expref
fion farther declares the natural enmity of the mind
againft God ; becaufe the thoughts are here reprefent
ed as fo far from being in a ftate of fubjection to
Chrift ; that for this end they muft be captivated, a-
gainft their natural corrupt propenfity. You would
think it enough, nay, the carnal mind thinks it more
than enough, that God fhould reconcile himfelf to
finners. But his love does not flop here : for by the
work of the Spirit, he alfo reconciles finners to him
felf. Be earneft in fupplicating the gift of the holy
Spirit, that he may accomplifh this work of recon
ciliation, not for you, as this is done already, but in
you. To the Lord the, Spirit are thefe words peculiar
ly applicable ; I create the fruit of the lips ; peace L
You cannot yourfelves be the authors of a true peace.
It is one of the fruits of the new creation. And all
thefe as far exceed your ability, as any work of the
old. It is called the fruit of the lips, becaufe the
great mean ufed in creating it in the heart is the gof
pel. Jehovah accomplifhes this work by the preach ing
* 2 Cor. x. 5. f Rom. vii. 23. X If. Ivii. 19.

Ser. 50. the Doctrine of Enmity. 4B9
ing of his fervants, whofe lips fhould keep knowledge.
As he at firft fpoke the world into being, he in the
fame manner makes all things new. He fends forth
his word and heals finners, and delivers them from
all tbeir deftruttions. To exprefs the certainty, ex
cellency and permanency of this peace, as oppofed to
all that which the wicked take to themfelves, the ex
preffion is doubled, peace, peace. With equal free
dom is it offered to all, and beft owed on all who
-believe it ; whatever have been their diftindtions
with refpect to nativity, privilege, knowledge or
moral attainments. It is peace to him that is far
off, as well as to him that is near. It is of the
moft healing nature. It will cure every wound
that enmity hath made in your confcience, every
plague that fin hath communicated to your heart. It
will deftroy the power, and at length the very indwel
ling principle of corruption. Therefore, fet your
feal to the truth of this promife, and plead its fulfil
ment to you ; / create the fruit of the lips ; Peace*
peace to him that is far off, and to him that is near,
faith the Lord, and I will heal him.
The Lord direct your hearts into the love of God,
and into, the patient waiting for Chrift. The God of
love and peace be with you. Amen.

THE END.

Qqq

ERRATA,
(£) fignifies from the bottom of the page,
Vol. I.
Page 1 04. line 6. hr happenes read happens
116. 1. 12. (£) before neceffary infert is
122. (b) for fea read fear
142. 1. 8. for faid r. read
145. 1. 12. If) for informed by me r. reformed
161. I 13. for mortality r. immortality
274. 1. 9. for to fo bare r. to a bare
346. (J>) for thefe r. there
Advertifement oppofite to p. 470. 3. 1. (b) for orginal r. original
Vol. II.
Page. ?2. 1. 14. for cafe read eafe
86. I. i.for as drop r. a drop
f 27. 1. 2i. for not merely r. is not merely
151. 1. 14. for primitive r. punitive
171. 1. 3. for unaffecled r. affected
117. 1. 19. for imolanted r. implanted
235. 1. S.for does obtain r. does not obtain
31 1. 1. 10. (£) for furnifh r. finifh
572. X. 6. for not rue r. no true

( 491 )
When Propofals were difpeffed, the Author had no defign of
publilhing the Names of Subfciibers. But as many, who have been
pleafed to encourage the work, have expreffed a defire that this fliould
be the cafe ; he would reckon himfelf ungrateful to the Public, did
he refufe fo fmall an acknowledgment. He alfo ffatters himfelf, that
although this was not previouily intimated, none, whofe names have
been fent to him, will take it ainifs that they are included.

LIST of SUBSCRIBERS.
N. B. p. fignifies paiifh.

A.
LAdt AflCHINLECK
Rev. Mr Aldridge, London,
6 fets
John Anderfon, F. R. S. Prof. Nat.
Phil. Glafgow
Mr Charles Adam, mereh. Dundee
Mr Robert Adie, merch. there
Mr Agur, hatter, Glafgow
Mifs Allafon, Edinburgh
Mr John Allafon of Carfebridge
Mr Andrew Al'ifon* Glafgow
Mr John Alifon, there
Mr Alifon, auctioneer, there
Mr David Allan, Dod
Helen Alexander, p. Inverkiller
Ifobel Allardice, Brechin
Mr Annan, Auchtermuchty
Mr Charles Anderfon, Perth
Mr Henry Anderfon
Mr James Anderlon, Pitloehy
Mr John Anderfon, Linliihg.
bridge
Mr John Anderfon, p.Marykirk
Mr John Anderfon, Deptford
Mr Will. Anderlbu, mer.Dund.
Mr William Anderfon, Deptf.
Mr Robert Anderfon
Mrs Ifabella Anderfon, London
Helen Anderfon, Gallowhill
Mr Thomas Angus
Mrs Margaret Anthony, London
Mr Wm Arbuthnot, Johnshav. 12G
Mr William Archer, Kilfpindie
Mr Jofeph Archibald, feedfman,
Edinburgh, 12 fets
Mrs Margaret Archibald

Mr James Arnold, Brechin
Mr John Amot, Cluny
Mrs Arrot, Dunbarrow
Mr James Arrot, furgeon, Edin.
Mr James Arkley, cooper, ditto
Mr David Arrot, merch. Perth
Mr Colin Arrot, Glafgow
Mr Allan Arthur ,
Mr John Auftin, manuf. Glafgow
Mr Ayton, writer, Stratbaven
B.
Rt. Hon. Countefs of Buchan
Rt. Hon. Lady Jane Belflies
Sir John Belihes, Bart.
John Hepburn Belflies, Efq; o£
Invermay
Mr Hepburn Belflies
Alexander Brown, Efq; of Quarter'
Rev. Mr Balfour, Glafgow
Rot. Mr Balfour, Lethendy
Rev. Mr Baxter, Monivaird
Rev. Mr Black, St Madoes
Rev. Mr Black, Dunfermline, 4 fets.
Rev^ Mr Boar, Old Monkland
Rev. Mr Brown, Whitburn
Rev. Mr Browning; Auchterm.
Rev. Mr Buchanan, Edin. 2 fets
Rev. Mr Built. Greenock
Rev, Mr Burns, Glafgow
Mr John Bunyan, preacher of golp.
Mr George Bachop, Glafgow
Mr Baillie, St Paul's, London
Mr Robert Baillie, merch. Glafg.
Mr Alexander Baine, Strathmigto
Mr Archibald Bain, Glafgow
Mr William Baird, there

C 492 >

Mr Alexander Baird, Alloa
Mr Andrew Bald, Arbroath
Mr Matthew Ballantine, Glafgow
Mr Robert Bar, there
Mr And. Bar, merch. Stewarton
Mr Robert Barclay, Dundee
Mr William Barclay, Deptford
Mr David Barrie, p. Barrie
-Mr James Barrie, Forfar
Mr John Batterlby, Deptford
Mr James Belford, Brechin
Mr Ja. Ee\],fen. merch. Dundee
Mr Adam Bell
Mr James Bell
Mr Will. Bell, ftudent of phHof.
Mr T. Bentley, Newgate ftreet,
London
Mr George Bertie, London
Mr George Beveridge, Cowland
Mr Henry Beveridge. London
Mr William Beveridge, p. Coleflie
Mr James Billings, Holiday-yard
Mr Matthew Biggar, Pollockfhaws
Jean Binning, p. Muiravenfide
Mr Da. Black, tobaccbnift,Glafgow
Mr John Black
Mr Blair, merch. CouparAngus,
9 lets
Mr Alex. Blair, merch. Dundee
Mr Peter Blair, Perth
Mr Robert Blair, Cluny
Mr John Blyth, Shoemaker-lane,
London, 8 fets
Mr James Bonar, Excife, Edin.
Mr Alexander Boak, currier, ditto
Mrs Boughton, London
Mr Robert Bouchar, p. Coleflie
Mr George Bower, E. Rhynd
Mr Robert Bowie of Baldernock
Mr James Bowie, Glafgow
¦ . ' Bowman, Efq; there
Janet Bowman, ditto
Mr Gavin Brafh, ditto
Mr Brooks, merch. Edin. 6 fets
Mr William Brown, London
Mr James Brown, Connonfide,
Mr William Brown, ftudent div.
Mr G. Brown, merch. Perth, 3 fets
Mr Archibald Brown
Mr David Brown
Mr George Brown, Deptford
Mr John &rown, Glafgow

Mr Patrick Brown
Mr Thomas Brown, Glafgow
Mr Thomas Brown, Auchter
muchty
Mr William Brown, Dundee
Mr James Brown, baker, Edin.
Mr Will. Browning, Strathaven
Mr Alexander Brownlie of Cold-
ftream
Mr Bruce, jeweller, Edin. 12 fets
Mr Tho. Bruce, merch. Glafgow
Mr Henry Bruce, Cairniehill
Margaret Bruce
Mr George Brunton, merch. Edin.
Mrs Bryce, Edin.
Mr Alexander Bryce, Strathaven
Mr William Bryce, Darvel
Mr James Bryfon, p. Forgan
Mr David Buchan of Waulkmill
Mr Thomas Buchan, Edinburgh
Mr Laurence Buchan, Perth
Mr Jo. Buchanan, merch. Greenock
Mr John Buchanan, merch. Glafg,
Mr Hugh Buchanan, writer, there
Mr Will. Buchanan, brewer, there
Mr James Buchanan, there
Mr George Buchanan, there
Mr Henry Buift, Strathmiglo
Mr George Buift, ftudent of div.
Mr Thomas Buift, Perth
Mr William Bull, Monyfeith
Mr Jonathan Bunting, London
Mr Alex.Burns,merch. Dundee
Mr Will. Burnefs, merch. Brechin
Mr Ja. Butchar, Coupar-Grange C.
Mifs Crawford, Edinburgh
Captain Campbell of Carwhin
Archibald Campbell, Efq;
 Campbell, Efq; of Springfield
Peter Chalmers, Efq; of Auldbar
Horatius Cannan, Efq; Edin.
Alexander Chriftie, Efq; Montrofe .
 Corbet, Efq; of Tollcrofs
Rev. Mr Calderhead, Horndean
Rev. Mr Campbell, Kippen
Rev. Mr Carruthers, Queensferry
Rev. Mr Caldwell, Norriefton
Rev. Mr Colquhoun, Leith, xofers
Rev. Mr Connel Bathgate
Rev. Mr Coulter, Newcaftle

( 493 >

Rev. Mr Crawford, London
Rev. Mr Cree, Preacher of theGofp.
Mr William Cairncrofs, farmer,
Monyfeith
Mr John Cairncrofs, Panbride
Mr David Calder, Bomore
Mr Julin Calder
Mr Caldwell, furgeon, Balfkelly
Mr John Campbell, vintner, Perth
Mr John Campbell, Deptford
Mr Donald Campbell
Mr James Campbell, Glafgow
Mr Gaorge Cargill, Capeith
Mr Robert Carnduff
Mr Thomas Carr, St Paul's Lond.
Mr Robert Carrick
Mr William Carfwell
Mr John Cafkie, Stewarton
Mr David Cation, archit. GJafg.
Mr John Cay, White Crofs "Street,
London
Mifs Cay, Dundee
Mr Chalmers, printer, Aberdeen
Mr John Chalmers
Mr Geo. Chalmers, Tillymurdoch
Mr Alc.x. Chaplin, merch. Montrofe
Mr Alexander Chapman, Airntilly
Mr Charteris, Cheapfide, London
Mr Thomas Charteris, Berwick
Mr John Chapman, London
Mr Stephen Chefterton, Deptford
Mr Peter Chriftie, Glafgow
Mr John Clark, Glafgow
Mr William Clark, London
Mr William Clarkfon, ditto
Mr James Clelaffd
Mr J. Clement, Cheapfide, Lond.
Mr William Clerk, Stud, of Div.
Mr Andrew Cleugh, London
Mr James Clunis, Brechin
Mr James Cobb, merchant
¦Mr John Cochran, fen. Paifley
Mr Johh Cochran, jun. there
Mr ja- Cochran, farmer, Dod
Mr Robert Comrie
Mr George Condie, writer, Perth
Mr Robert Cook, jun. Montrofe
Mr John Cooper, London
Mr James Cooper, merch. Stone-
houfe
Mr fames Cornfoot, London
Mr Peter Corfe

M"" James Couttie, Dod
Mr David Cowie, p. Marykirk
Mr Tho. Cowie, Falconftr. Lond.
Mr Robert Craig, baker, Glafgow
Mr Craig, Clerkenwell, London
Mr David Craig, Dundee
Mr John Craig, Glafgow
Mr John Crabbs, Arbroath
Mr Craigdallie, furgeon, Perth
Mr John Croket, London
Mr John Croom, merch. Dundee
Mr Alexander Crofs, Ruthergleo
Mr Hugh Crofs, merch. Glafgow
Mr Alex. Crum, ditto, there
Mr Culbert, faddler, Edinb. 6 fets
Mr Wm Culrofs, Blairgowrie
Mr James Cumming, Stud. of Div.
Mr Duncan Cumming
Mr John Cuningham, Muirton
Mr James Cuningham
Mr William Currie, London
Mr W. Cuchbertfon, merch. Glafg>
Mr John Cuthbertfon, there
Mr John Cuthell, there
Mr Michael Cutler, woollen-dra
per, London P-
Rt. Hon. the Countefs of Dumfries
George Dempfter, Efq; M. P.
Rev. Mr Davidfon, Dundee
Rev. Mr Dempfter, Leflie
Rev. Mr Dewar
Rev. Mr Dickfon, Botbkennar
Rev. Mr Dickfon, 'Eaglefham.
Rev. Mr Dobbie, there
Rev. Mr Douglas, Cupar Fife
Rev. Mr Dowe, Methven
Rev. Mr Dunbar, Kennoul
Rev. Mr Duncan, Winbournmin-
fter, Dorfet
Mr Wm Dinwiddie, Pr. ofthe Gofp.
Mr James Duncan, Preacher
Mr John Dalgliefh, Alloa
Mr Alexander Dallas,, Glafgow
Mr Tho. Dalziell, Strathaven
Mr David Davidfon, Glafgow
Mr John Davidfon, Dundee
Mr James Davidfon, Burntifland
Mr Wm Day, Newgate-ftr. Lond.
Mr Dempfter, White Lyon-ft.Lond.
Mr Henry Dempfter, Alloa

( 494 )

Mr W. Dermer, Leadenhall-ftreet,
London
Capt. James Dick, Dundee
Mr John Dick, there
Mr William Dick, Little Lour
Mr.Alexander Dick
Mr AlexanderDickie, watchmaker,
Edinburgh
Mr James Dickfon, fen. merchant,
Montrofe
Mr James Dickfon, jun. do. there
Mr James Dickfon, manufacturer,
Edinburgh
Mr Law. Dinwiddie, merch. Glafg.
Mr James Doig, Taffertie
Mr Thomas Doig, there
Mr William Donaldfon
Mr John Donaldfon
Mr John Dougall
Mr Robert Dougall, Glafgow
Mr William Dougal, there
Mr George Douglas, plumber,
Glafgow
Mr James Douglas, London
Mr Robert Douglas, Dundee
Mr John Douthie, Driminytermint
Mr Benjamin Downie of Blairgorts
Mr William Downie, pi Campfie
Mr Drummond, Brechin
MrDryfdale, Stud. Phil. Forfar
Mr John Duff, Stud. Div. Perth
Mr Alexander Duffus Milntown,
Rattray
Mr And. Duffus, Haugh, Rattray
Mr George Duffus, Milntown,
Rattray, 3 fets
Mr John Duke, Montrofe
Mr Duke, Arundel-ftr. London
Mr William Dun, Glafgow
Mr Dun, watchmaker, there
Mr Rob. Dun Muirhead, Forfar
Mr James Duncan, bookfel. Glaf
gow, 12 fets
Mr David Duncan, Balhoufie
Mr Alex. Duncan, Woodend
Mr Alex. Duncan, Greenwich
Mr Alex. Duncan, Arbroath
Mr James Duncan
Mr George Duncan, Dundee
Mr John Duncan, manufaiflurer,
Glafgow

Mr John Duncan, Glafgow
Mr Jofepb Duncan, London
Mr Thomas Duncan, Rattray
Mr John Dunfmure, merch. Edin
burghj 2 fets
Mr Dupont, Alderfgate-ftr. Loo..
don, 2 fets
Mr Alexander Duthie, Bethnal.'
green, London
Mr Thomas Dykes, Govan

, Right Hon. Lady Anne Erfkine,
London
Rev. John Erfkine, D. D. Edin
burgh, 4 fets
Mr John Eafton, mercht. Glafgow
Mr John Eafton of Notticekirk
Mr Dav. Edmonfton, writer, Edin.
Mr James Eadie, Glafgow
Mr David Eafton, there
Mr John Eafton
Mr John Eafton, Dunblane
Mr James Eddey, London
Mr Tho. Edmond,y?n. Partick
Mr Thomas Edmond, jun.
Mr John Elder, London
Mr David Ellis, Bedford-ftreet
Mr James Ewen, Glafgow
Mr Robert Ewen, Chapelbank
Mr James Ewing, Glafgow
Mr Greville Ewing, Stud. Div.
F.
Mrs Fergufon of Raith
Captain Farquharfon, Methie -
Rev. Mr Ferner, Paifley
Rev. Mr Fletcher, Bridge of Teath
Rev. Mr France, Bucklyvie
Rev. Mr French, Carmunnock
Mr Forfyth, Preacher of the Gofp.
Mrs Fairbairn, Chelfea
Mr James Fairbairn, London
Mr Farie, bookfeller, Glafg. 12 fets
Mr Jame? Fane of Bagrachan
Mr Andrew Fairlie, Glafgow
Mr Andrew Fairlie, there
Mr John Fairlie, there
Mr John Fairney, Craignar
Mr John Farmer, p. Lefslie
Mr Fenton, London

C 49-5 )

Mr John Fenwick, London
Mr Andr. Fergufon, merch. Glafg.
Mr John Fergufon, Stud, of Div.
Mr George Fergufon
Mr Fiars, Brewer-ftreet, London
Mr James Finlay, merch. Glafgow
Mr David Finlay, Ballinfhaw
Mr William Finlayfon, London
Mr David Fleming, jun. ironmon
ger, Glafgow
Mr Jon. Forbes, merch. Montrofe
Mr David Forbes, there
Mr Ford, attorney, Flenley upon
Thames
Mr James Ford
Mr William Ford, teacher Edink.
Mr John Foreft, Glames
Mr Peter Forrefter, Paifley
Mr Alex. Forrefter, Alloa
Mr Geo. Fowler, Auchterhoufe
Mr Forfyth, Deptford
Mr Forfyth, mer. Newcaflle, 2 fets
Mr Robert Forfyth, London
Mr George Frazier
Mr Alexander. Frazer, Glafgow
Mr David Frafer, Carfeburn
Mr John Frazer, Forfar
Mr Wm Frew, p. Stonehoufe
MrJohnFyffe
' Mr John Fyffe, p. Largo

Mrs Gray of Carle, 3 fets
Mrs Gordon of Earlfton, 3 fets
Robert Graham, Efq; of Gartmore,
2 fets
Mifs Graham of Gartmore
John Guthrie. Efq; of Guthrie
Mifs Gray of Tifis
Rev. Mr Garvie, Aberdalgy
Rev. Mr Graham, Aberfoyle
Rev. Mr Graham, Killearn
Rev. Mr Grant, Ochiltree
Rev. Mr Gray, Brechin
Rev. Mr Greig, Galfton
Mr Samuel Gilfillan, Preacher of
the Gofpel
Mr William Gourlie, Preacher of
the Gofpel
Mr Richard Gairdiner, Edinburgh

Mr George Gairdiner, Warwick-
ftreet, Loudon
Mr David Gairdiner, Muirton
Mr John Gairdiner
Mr William Gairdner, merchant,
Glafgow, 7 fets
Mr George Gairdner, Perth
Mr David Gardiner, Iflington
Mr Ja. Gardiner, printer, Glafgow
Mr James Gardiner, Strathmiglo.
Mr William Gardiner, Hilton
Mr GeorgtGalbraith of Blackhoufe
Mr James Galbraith, Glafgow
Mr John Garvie, Hackney
Mr Rob. Gathercoal, Deptford
Mr Lawr. Gellatly, merch. Fruchie
Mr William Gentles, Glafgow
Mifs Gib, Edinburgh, 3 fets
Mr George Gib, Aberargy
Mr James Gib
Mr James Gibfon, furgeon, Edin
burgh, 2 fets
Mr Gibfon, Crown-court, Lond.
Mr Gibfon
Agnes Gibfon, Unfton
Mr James Gibfon, Forfar
Mr James Gilchrift, Norham
Mr John Gillies, bookfeller, Perth,
2 fets
Mr William Gillefpie, manufactu
rer, Glafgow, 12 fets
Mr Robert Gillefpie, Glafgow
Mr Samuel Gilmour, merchant, E-
dinburgh, 6 fets
Mr Robert Gilroy, London
Mr William Glafs, Perth
Mr Allan Glen
Mr Wm Glen, Linlithgow Mains
Mifs Mary Good, Little Britain,
London
Mrs Margaret Goodman, Edinb,
Mr Alexander Gordon, Cannon-
ftreet, London
Mr William Gordon, Dundee
Mr William Gorie, Perth
Mr Tho. Gourlie, merch. Glafg.
Mr Adam Graham, jeweller,' there
Mr Alex. Graham, merch. there
Mr Tho. Graham, writer, there
Mr Walter Graham, merch. there

C 49« )

Mr James GVarlam, London
Mrs Graham, Orphan Hofpital,
Edinburgh, 2 fets
Mr William Granger, p. Kilbride
Mr David Grant, Perth
Mr John Grant, Dundee
MrCharle> Gray, London
Mr Charles. Gray, merch. Forfar
Mr David Gray, brewer, there
Mr Geo. Gray, Stanhope-ftr. Lond.
3V'r Jamrs Gray, ftudent of divinity,
Brechin
M .¦• James Gray, Edinburgh
Mr John Gray, bookfeller, Lond.
Mr John Gray, Bathgate
Mr John Gray, Perth
Mr Robert Gray, jeweller, Glafg.
Mr William Gray, Inglifton
Mr John Gregory, London
. Mr Gregory, Spittalfields, London,
2 fets
Mr Ro. Gregory, merch. Arbroath
Mr Alexander Greig, Brechin
Mr David Greig, there
Mr James Greig
Mr William Greig, London
Mr Peter Greffie, there
Mr Geo. Grierfon, Glafgow
Dr Grieve, Newcaftle
Mr Adam Grieve, Edinb. 3 fets
Mr Alexander Grieve, Dundee
Mr Alexander Grimmand
Mr James Grindlay, Glafgow
Mr William Grub, Brechin
Mr David Guthrie, Dundee
Mr John Guthrie, Glafgow
H.
Rt Hon. the Count, of Huntingdon
Lady Hailes
. Mrs Hay of Drummelzier
— Hay, Efq; of Drummelzier
Robert Hamilton, L. L. D. Prof.
of Nat. Phil. Marifchal Col
lege, Aberdeen
Andrew Hamilton, Efq; of the
Excife, Edinburgh
Rev. Andrew Hunter, D. D. Prof.
of Divinity, College, Edinb.
Rev. Dr Hunter, London

Rev. Mr James Hall, Edinburgh
ThomasHaydon, Efq; Deans court,
St Paul's, London
Mrs Henderfon, late of Monyfieth
William Henderfon, Efq;
Mr John Haining, ftud. of divinity
Mr Hairs, feedfman, St James'6-
ftreet, London, 3 fets
Mr David Halket
Mr Ja. Hall, goldC Whitehaven
Mr James Halliday, there
Mr David Hally, Pathhead
Mr Alexander Hamilton, tobacco-
nift, Glafgow
Mr W. Hamilton, farmer, Cathcan
Mr Ja. Hamilton, p. Baldernock
Mr James Hamilton, Glafgow
Mr John Hamilton, Strathaven
Mr Rob. Hamilton, Blackburn
Mr Andrew Hampton, Brechin
Mr Geo. Hampton, Montrofe >
Mr John Hardie, merch. Fruchie
Mr Harris, officer of Excife
Mr James Harvie, brewer, Glafg,
Mr John Harvie, there
Mr John Harvie, merch. Anderilon
Mr Rob. Harvie, merch. Glafgow
Mr John Harper, manufadl. there
Mr Alex. Harper, May's buildings,
London
Mr Archibald H.aftie, Paifley
Mr John Hean, Dundee
Mr Matt. Henderfon, Strathmiglo
Mr Wm Henderfon, Dundee
MrNJa. Henderfon, merch. Glafgow
Mr John Henderfon, farmer,South-
mains
Mrs Hendry, Montrofe
Mr James Henfelwood, Glafgow
Mr Thomas Hewitt, London
Mr Lawrence Hill, W. S. Edin.
Mr William Hill, Glafgow
Mr John High, Dundee
Mrs Ann Hobcroft, Hackney
Mr George Hog, Arbroath
Mr James Hood, London
Mr John Hoppe, St Paul's, Lond.
Mr Nicol Houifon, Edinburgh
Mr James Hiflop, ftabler,, ditto-
Mr Henry Houitfon, Deptford

( 497 )

Mr Thomas Hunter, Compton-ftr.
London, 3 fets
Mr Charles Hunter, p. Glames
Mr Thomas Hunter, Glafgow
Mr William Hunter, there
Mr Hoy, Gordon Caftle, 4 fets
I.
Rev. Mr Jamefon, Kilwinn. 18 fets
Rev. Mr Jeffray, Balfrone
Rev. Mr Jermenr, London, 3 fets
Rev. Mr Ingles, Forteviot
Rev. Mr Ingles, Tibbermuir
Rev. Mr Innes, Gifford
Rev. Bryce Johnfton, D. D. Holy-
wood, 4 fets
Rev. Mr Johnfton, Rathillet
Rev. Mr Jones, Edinburgh
Mr John Jack, Forfar
Mr John Jack, London
Mr Matthew Jack, Jamaica
Mr James Jacks, fen. Paternofter-
row, London
Mr Ja. Jacks, jun. Cornhill, Lond.
Mr John Jacks, Paternofter -row,
London
Mrs Jamiefbn, Kirkcaldy
Mr Jamiefon, furgeon, Forfar
Mr Alexander Jamiefon, printfel-
ler, Glafgow
Mr George Jamiefon, Glafgow
Mr Hugh Jamiefon, merch. there
Mr John Jamiefon, ditto, there
Mr Wm Jamiefon, manufaft. there
Mr John Jenkins, there
Mr John Jervice, London
Mr Rob. Imrie, ftudent of divinity
Mr Wm Imrie, ditto, ditto
Mr Stuart Imrie
Mr John Inglis, merch. Glafgow
Mr William Ingram, London
Mr Edward Innes, baker, Edinb.
Mr John Innes, coachmaker, ditto
Mr Wm Innes, ftudent of divinity
Mr And. Jobfon, merch. Dundee
Mr David Jobfon, writer, there
Mr John Jobfon, merchant, there
Mr Andr. Johnfton, merch. Lond.
Mr William Johnfton, Whitehaven
Mr George Irvine, there
Vox.. IL R

Mr Wm Irvine, merch. Glafgow
Mr James Juft, farmer
Mr Thomas Juft K.
Wm. Kerr, Efq; fecret. general
poft- office, Edin.
Rev. Mr Kemp, ditto.
Rev. Mr Kinloch, Paifley
Mr George Keir, Dupplin Caftle,
3 fets
Mr John Keir, Hopetoun, 2 fets
Mr Thomas Keir, Fintilloch, 3 fets
Mr William Keir, Aberdalgy
Mr James Keir, Unfton
Mr Alexander Keill, farmer
Mr William Keith, London
Mr Jo. Keltie, mer. Auchtermucht.
Mr John Kemp, merch. Glafgow
Mr John Ker, Bedfordbury, Lond.
Mr James Ker, Hayfton
Mr William Ker, Rutherglen
Mr James Ker, Ballinfhaw
Mr William Ker, there
Mr James Kid, p. Panbride
Mr George Kilgour, Hilton
Mr John Kilgour
Mr Thomas Kincaid, Linlithgow'
bridge
Mr Ja. Kinloch, Fairneyknows
Mr John Kirk, ftudent of Divinity
Mr Will. Kirkpatrick, Albion's
Buildings, Lond.
Mr James Kirkwood, Glafgow
Mr George Knox, Perth
Mr David Knox, Burntifland
Mr Jo. Knox, merch. Paifley, 30 feti
L.
W. C. Little, Efq; of Libberton
Andrew Lumifden, Efq; Great
Queenft. Line. Innfields, Lond,
Mifs Lake, Edinburgh
Mrs Low, Dundee
Mifs Lyon, Longforgan
Rev. Mr Lake, Walthamftowe,
Effex
Rev. Mr Logan, Newcaftle
Rev. Mr Love, London
Rev. Mr Lyon, Glamis \
r r

( 498 )

Mr Laing, bookr. Edin. 12 fets
Mr George Laird, Glafgow
Mr Ronald Lamb, London
Mr David Langlands, there
Mr John Langlands., Arbr.
Mr George Laurie, Glafgow
Mr Allan Lawfon, preacher of the
gofpel, 4 fets
Mr Alexander Layle, Buxntifhnd
Mr James Learmond, p. Bathgate
Mr William Lees, Tower, Lond.
Mr William Lepard, Newgateftr.
London
Mr J. P. Leppard, there
Mr Mark Lewellin, Deptford
Mr. Lizars, engraver, Edinburgh
Mr John Lilburn, Glafgow
Mr David Littlejohn, Forfar
Mr Alexander Littlejohn, there
Mr Robert Lindfay, Glafgow
Mr Will. Lindfay, mer. Brechin
Mr Daniel Linlithgow, Glafg.
Mr James Livingfton, London
Mr John Lockhart, Glafgow
Mr Alexander Logan, Torph.
Mr John Lorimer,. Monyfieth
Mr Robert Low, Dundee
Mr Thomas Low, farmer
Mr Alexander Low, fen. Perth
Mr Alexander Low, jun.
Mr. Alexander Low, Forfar
Mr Hen.Lumifden, jun. p. Ceres
Mr Alexander Lumiiden, teacher
of lahguages
Mr James Lundie, p. Inverarity
Mr David Lyall, merch. Montrofe
M.
Sir William Murray, Bart, of Pol-
maife, 2 fets
Lieut. Gen. Rob. Melville, Lond.
William M'Lauchlan, Efq; of
Auchintroig
Rob. Scott Moncrieff, Efq; Glafg.
Alex. Moncrieff, Efq; Woodend
James Marr, Efq; of Whitfield
Capt. Allan M'Donald, Glafgow
Mifs Moncrieff, of Culfargie
Mifs Marg. Maitland, Edinburgh
Rev, Mr M'Ara, Path of Condie

Rev. Mr M'CulIoch, Dairffe
Rev. Mr M'Ewen, Dundee
Rev. MrM'Farlane, Gaelic Cha
pel, Perth
Rev. Mr Robertfon M'Gregor, E-
dinburgh
Rev. Mr M'Kinlay, Kilmarnock
Rev, Mr M'Laren, Kilbarchan
Rev. Mr M'Latchie, Maims,
Rev. Mr M'Leod, Glafgow, 5 fets
Rev. Mr M'Nair, Slamannan
Rev. MrMenzies, Dull
Rev. -Mr Middleton, Chelfea
Rev. Mr Millar, Arbroath
Rev. Mr More, Edinburgh, 18 fets
Rev. Mr Morifon, Norham
Rev. Mr Muckerfy, Alloa
Rev. Mr Muirhead, 2 fets
Rev. Mr Mufchet, Stirling
Mr Morifon, preacher of the gof
pel, Forfar
Mr John Muckerfy, preacher of
the gofpel
Mr John Murray, preacher ofthe
gofpel, 12 fets
Mr John M'Adam, Glafgow
MrM'Arthur, bookfeller, Paifley,
1 2 fets
Mr Wm M'Cunn, jun. merchant,
Greenock
Mr Robert M'Connel, London
Mr Don. M'Donald, merch. Perth
Mr Ang. M'Donald, jewell. Glafg.
Mr Alex. M'Donald, Dundee
Mr John M'Donald, London
Mr J, M'Ewen, p. Longforgan
Mr Rob. M'Farlane, Rutherglen
Mr John M'Farlane, Glafgow
Mr JohnM'Farlane,Lothbury,Lon.
Mr Alex. M'Gillivra, Fleet-mar
ket, London
Mr Wm M'Gowan, merch. Alloa
Mr Pet. M'Gregor, p. Longforgan
Mr James M'Henry, Paifley
Mr Daniel M'Ifaac, Perth
Mr John M'llwham, manuf. Glafg.
Mr Walter M'llquham, Bomore
Mr Hugh M'Indoe, vintner, Glafg.
MrM'lntyre, teacher of languages,
Edinburgh, 3 fets

( 499 )

Mr William M'Kay, Glafgow
Mr Peter M'Keand, Manchcfter
Mr Mofes M'Kenna, Deptford
Mr John M'Kie, Glafgow
Mr William M'Kie, there
Mr John M'Lachlan, Glafgow
Mr Peter M'Laren, there
Mr Peter M'Laflian, Dundee
Mr David M'Law, Rutherglen
Mr John M'Law, Paifley
Mr Jofeph M'Laws, Glafgow
Mr M'Laws, faddler. London
Mr M'Leifh, bookfeller, Edinburgh
6 fets
Mr James M'Leifh
Mr M'Leod, brewer, Newcaftle
MrM'Omie, Academy, Perth
Mr Johu M'Queen, Edinburgh
Mr Anthony M'Whirter, Glafg.
Mr George Mair, there
Mr Archibald Malcolm, there
Mr Geo. Mann, Arbroath
Mr James Mann, Glafgow
Mr James Marfhal), there
Mr James Marfhall, there
Mr John Marfhall, London
Mr John Marfhall, Glafgow
Mr John Marfhall, port, of Bomore
Mr Edward Mafon, Edinburgh
Mr John Mafon, Brechin
Mr James Mather of Muirhoufe
Mr George Mather, merchant, p.
Inverkiller
Mr Samuel Mathers, Dundee
Mr James Matthie, writer, Glafg.
Mr Wm Mafterton, jun. Forfar
Mr William Maxwell, Bartholo-
mew-clofe, London
Mr Mein, Wapping, there
Mr Mennons, bookfeller, Glafgow,
6 fets
Mr William Menzies, merchant,
there, 1 2 fets
Mr Wm Menzies, ftudent of div.
Mr Samuel Menzies
Mr David Meldrum, London
Mr James Methven, teacher, Ca-
nongate
Mr William Mickle, Glafgow
Mr Jofeph Middleton, London

Mr Alexander Mill, Lochhead
Marion Mill, there,
Mrs Ifabella Millar, Edinburgh
Mr Millar, London
Mr James Millar, St Martin 's-
court, there
Mr David Miliar, Mains of Glamis
Mr John Millar, Montrofe
Mr Robert Millar, merch. Dundee
Mr Robert Millar, Alloa
Mr Robert Millar, Newburgh
Mr Robert Millar, Dupplin
Mr Walter Millar, Perth
MrWm Millar, bookfeller, Glaf
gow, 1 8 fets
Mr Alex. Millar, p. Monikte
Mr George Millar, Greenordie
Mr James Millar, Brigtown
Mr James Millar, p. Bathgsite
Mr John Millar
Mr Wm Millar, p. Bathgate
Mr James Millie, p. Coleflie
Mr Henry Mills, Angel-ttreet,
St Martin-le-Grand, Lond.
Mr Henry Mills, jun. there
Mr David Milne, p. Marykirk
Mr Mitchell, St Catharine's, Tow
er, London
Mr Hugh Mitchell, merch. Wool
wich
Mr William Mitchell, London
Mr Alex. Mitchell, Strathaven
Mr Ja Mitchell, p. Inverarity ¦
Mr John Mitchell. Kirrymuir
Mr John Mitchell, Eftendy
Mr Patrick Mitchell, Rattray,
3 fets
Mr William Mitchell, Brechin
Agnes Mitchell, Forfar
Mr Mitchifon, Nirfolk-ftr. Strand,
London
Mr John Moncrieff, Edinburgh
Mr James Monteath, manufacturer,
Glafgow
Mr John Monteath, ditto, there
Mr Henry Montea-th, ditto, there
Mr James Monro, Brechin
Mr James Moodie, p.Inveiarity
Mr James More, Glafgow
Mr James More

( 5°° )

Mr James Moris, London
Mr William Morifon, Fleetmarket,
London, 5 fets
Mr Ja. Morifon, merch. Montrofe
Air James Morifon, Chefterfield-
ftreet, London
Mr William Morifon, Perth
Mr Alex. Morifon, p. Glafsford
Mr Robert Morris, Perth
Mrs Morris, Forfar
Mr Wm Muckerfy, Cultmalundie
Mr Wm Mudie, merch. Glafgow
Mr Wm Mudie, Brechin
Mrs Helen Mudie, p. Inverarity
Mr James Muir, merch. Glafgow
Mr Wallace Muir, there
Mr Wm Murray, ftud. of divinity
Mr George Murray, Mordington
Mains
Mr John Murray, Edinburgh
Mr Maurice Murray, Glafgow
Mr Wm Murray, grocer, Berwick
Mr Alexander Muftard, Dundee
Mr Alexander Myer, Soamfhill
N.
Rev. Mr Newton, Lond. 3 fets
Mrs Neale, St Paul's, there, 2 fets
Mr Geo. Napier, Mains of Arbuth
not, 3 fets
Mr Henry Neal, London
Mr William N'ielfon, merch, Glafg.
Mr William Niellfon, Houfton
Mr Robert Nicol, bookf. Dundee,
2 fets
Mr Peter Nicoll, p. Bathgate
Mr Thomas Nicol, Dundee
Mr James Norie, Glafgow
Mr John t^one, Perth
O,
Mr George Ogilvy, Dundee
James Ogilvy, Efq; deputy-recei
ver of the Cuftoms, Edin.
Mr Robert Oliphant, Albemarle
Street, London
Mr Tho. Oliphant, Angelft. there
Mr Thomas Orr, Glafgow
Mr John Ofwald, p. Auchter
muchty

Mr Alex. Qn/!er, Gallowhill
Mr Alex. Owler, Burnfide
Mr James Owler, Drimmy
Jean Ormond, Forfar P.
Rev. James Playfair, D. D. Meigle
Rev. Mr Will. Paul, Edin.
Rev. Mr James Peddie, Edin.
Rev. Mr Peebles,Newton uponAyr
Rev. Mr Timothy Prieftley,Lond.
6 fets
Rev. Mr Pringle, Perth
Rev. Mr Pringle, Kinclaven
Rev. Mr Puller, Balfrone
Mr William Pyper, pr. ofthe gofp.
Mrs Park, Carfebridge
Mr Paterfon, Auchtermuchty
Mr John Paterfon
Mr John Paterfon, merch. Glafgow
Mr John Paterfon, Glafgow
Mr Alexander Paton, London
Mr James Paton, ftud. of div.
Mr Andrew Paton, Alloa
Mr William Paton, Kinnettles
Mrs Jean Paton, Glafgow
Mr William Pattifon, merch. Glafg.
Mr George Pearfon, Glafgow
Mr Andrew Penman, Cluny
Mr David Penman, there
Mr John Penman, there
Elizabeth Petrie, Dundee
Janet Petrie, p. Craig
It William Philips, wheelwright,
Edinburgh
Mr James Pillans, Edin. 18 fets
Mr John Pinkerton, grocer, Glafg.
Mr John Pircairn, Infuranceroffice,
Edin.
Mr James Pollock of Milton
Mr William Prnton, London
Mrlfaac Puhitt, Bullhead Court,
there
Mr Thomas Puryes, Glafgow
R.
Rev. Mr Randal, Edin. 3 fets
Rev. Mr James Richardfon, York
Rev. Mr Rippon, London, 12 fets
Rev. Mr Robertfon, Kilmarnock

( 5°* )

Rev. Mr Robertfon, Gargunnock
Rev. Mr Ruffel, Dunblane
Rev. Mr RufleUate of Torphichen
Rev. Mr Ryland, Enfield, 5 fets
Rev. Mr Ryland,Northampt.2fets
Mr James Reid, Preacher of the
Gofpel
Mr David Rofs, Preacher of the
Gofpel
Patrick Rolland, Efq; of Brunton
Mr Alex. Ralfton, Glafgow
Mr Ramfay,tallow-chandler, Berw.
Mr John Ramfay, Thornton
Mr Ranken, filkmercer, Ludgate
ftreet, Lond.
Mr Andrew Rattray of Crighton
Mr James Rattray, merch. Forfar
Mr Thomas Rattray, Dundee
Mr John Reid of Kittochfide
Mr William Reid, portioner of
Hayfton
Mr William Reid, manuf. Glafg.
Mr David Reid, merch. Brechin
Mr Arthur Renwick of Flender
Mr Ja. Richardfon, merch. Glafg.
Mr James Richardfon, Dunblane
Mr James Ritchie, there
Mr Ritchie, London
Mr William Ritchie, Perth
Mr John Ritchie, jun. p. Panbride
Mr John Richmond, feedfman, E-
dinburgh, 3 fets
Mr John Richmond, p. Loudon
Mr J. C. Robarts, No. 202. Strand,
London, 4 fets
Mr Andrew Robarts, Lochhead
Mr George Robe, p. Forfar
Mr Charles Robert, Dunnichen
Mr William Roberts, writer, Forf.
Mr Robertfon, Edinburgh
Mr Charles Robertfon, there
Mr Will. Robertfon, writer, Forfar
Mr Robertfon, ftudent, Glafgow,
12 fets
Mr Robertfon, ftudent of divinity
Mr Robertfon, grocer, Greenock
Mr Alexander Robertfo'n,Dunferm.
Mr Alex. Robertfon, Glafgow
Mr Andrew Robertfon, there
Mr James Robertfon, there

Mr David Robertfon, Thorn
Mr John Robinfon, Ave-Mary
Lane, London
Mr James Rodger, merch . Glafg.
Mr James Rodger, near Brechin
Mr William Rodger, Forfar
Mr James Rollo, Greendykes
Mr Arch. Ronald, glover, Glafg.
Mrs Rofs, Perth
Mr John Rofs, merch. Perth, 2 fets
Mr James Rofs, farmer, p. Aber-
lemno
Mr Alex. Ray, merch. Letham
Mr George Ruffel, writer, Edin.
Mr Hen. Ruffel, Golden Lane,Lon.
Mr Jofeph Ruffell, Kirkcaldy
Mr John Ruffel
Mr John Ruffel, merch. Glafgow
Mr Robert Ruffel, merch. Kirkcal
dy, 7 fets \
Mr Robert Ruflel, Glafgow
Mr Sam. Rutherford, Plow-court,
Lombardftreet, Lond.
Mr Sam. Rutherford, near Auch
termuchty
Mr Adam Rutherford, printer, E-
dinburgh

Lady Strange, London
Granville Sharp, Efq; London
Robert Stewart, M. D. Dundee
Rev. Mr Shaw, Shoreham, Kent
Rev. Mr Sheriff, St Ninians
Rev. Mr Sommervail, Strathaven
Rev. MrSouthgate,of the Mnfeum,
London
Rev., Mr Stevens, London, 6 fets
Rev. Mr Stuart, Anderfton
Mr Slate, preacher of the gofpel,
MrSyme, preacher of the gofpel,
2 fets
Mrs Agnes Samfon, Balleafhaw
Mr William Scot, Actonftr. Lon.
Mr James Scot, grocer, Glafgow
Mr David Scot, Meikleour
Mr John Scot, there
Mr John Scot, jun. Alyth
Mr James Scot, Brechin
Mr Thomas Scot, Glafgow

i S°2 )

Mr Scrimgeour, Deanftr. Seho,
London
Mr John Scrimgeour, London
Mr Alexander Shanks, Brechin
Mrs Ann Shanks, Dundee
Mr John Shaw, Glafgow
Mr Gilbert Shearer, merchw Glafg.
Mr Thomas Shedden, fen. Glafg.
Mr James Shepherd, p. Glamis
Mr George Shepherd, Drummy
Mr William Shepherd, there
Mr Alexander Sheriff, London
Mr William Sheriff, London
Mr Thomas Sheriff, Glafgow
Mr David Sheriff, p. Marykirk
Mr John Shields
Mrs Shoolbread, London
Mr Shorjlbread, merch. Auchter
muchty
Mr Andrew Sibbald, merch. Glafg.
Mr William Sibbald, Edin.
Mr Sievwright, writer, Brechin
Mr James Sim, King's Street, Ox
ford-road, London
Mr John Sim, Perth
Mr James Simpfon, Brechin '
Mr Archibald Simenton, Fountain-
bridge, Edinburgh
Mr Thomas Simpfon, London
Mr Thomas Simpfon, Fountain-
bridge, Edinburgh
Mr William Sinclair, brewer, Edin.
Mr George Skinner, White Crofs
Street, Lond.
Mr Jofeph Skirling, Arbroath
Mr Small, ftudent of divinity
Mr Smart, writer, Dundee
Mrs Capt. Smith, Leith, 3 fets
Mr Smith, bookfeller, Glafg. 3 fets
Mr Robert Smith, ftudent of div.
Mr Alex. Smith, Dundee
Mr George Smith, London
Mr JafflestSmith, Glafgow
Mr John Smith, there
Mr Robert Smith, London.
Mr Robert Smith, Perth
Mr Thomas Smith, Hackney
Mr Thomas Smith, Auchter.
Elizabeth Smith, there
Mr Will. Sommerville, mer. Glafg.
Mr Will. Sommerville, Rhynd

Mr James Sommerville, Ayton
Mr George Speed, Forfar
Mr James Spence, hofier, Glafgow
Mr William Spence, merch. Brech.
Mr Andrew Stark, merch. Glafg.
Mr Thomas Stark, merch. there
Mr Steill, Duke-ftr. W. Smithfield,
London
Mr Steill, furgeon, Strathaven
Mr Jos. Steill, Chirnfide
Mr John Steill, Kilmaurs
Mr Will. Stephen, jun. Dundee
Mr And. Stevenfon, Montrofe
Mr Thomas Stobo, Lammerkin
Mr Thomas Stoddart, Hackney
Mr Will. Struthers,
Mr William Stuart, merch. Perth
Mr Andrew Stuart, ftud. phil.
Mr Charles Stuart, Buchlyvie
Mr James Stuart, merch. Glafg*
Mr [a. Stuart, watchmaker there
Mr Daniel Stuart, Claywhat
Mr Peter Stuart,-GIafgow
Mr Robert Stuart
Mr Will. Summers, Cambuflang
Mr Ifaac Suter, Golden Lane,
London,
Mr Sutar, Gflenballoch
Mr John Sutter
Mr John Swanfton, grocer, Glafgow
T.
John Thornton, Efq; CJapharn -place
Rev. Dr Trotter, London
Rev. Mr Taylor, Ayr
Rev. Mr Towers, London,- 6 fets
Rev. MrThomfon, Mairns
Rev. Mr Thomfon, Carnock
Rev. Mr Thomfon, Kirkcaldy
Mr David Tagues, Deptford
Mr John Taylor, Ballindarg
Mr James Taflie, Leicefter-fields,
London
Mr John Tawfe, writer,Edinburgh,
7 fets -
Mr Ja. Telfer, merch. Edinburgh
Mr William Temple, Chirnfide
Mr Alexander. Tennant, merchant,
Anftruther
Mr Rabv Tennant, brewer, Glafg.
Mr William Thorn, London

( J°3 )

Mr William Thorns, Cauldfide
Mr Adam Thomfon', manufacturer,
Glafgow
Mr Alexander Thomfon, Coatts,
Cambuflang
Mr David Thomfon, Edinburgh
Mr James Thomfon, Dunfermline,
Mr James Thomfon, p. Bathgate
Mr James Thomfon, Brechin
Mr John Thomfon, ftudent divinity
Mr John Thomfon, Glafgow
Mr John Thomfon, Brechin
Mr John Thomfon, Jellyholm
Mr Robert Thomfon, Little Pult-
ney, Soho, London
Mr Wm Thomfon, ftudent divinity
Mr William Thomfon, London
Mr William Thomfon, Glafgow
Mr William Thomfon, Forfar
Mr James Toadman, Deptford
Mr Alexander Tod
Mr William Tod, London
Mr John Torbet, there
Mr Stephen Torrence ofCarfewell
Mr Thomas Trail, London
Mr James Turnbull, there
Mr Thomas Turnbull, Deptford
Mr Twig, Paifley U.
Mr And. Valentine, Tillymurdoch
Mr Alex. Ure, merchant, Glafgow
Mr John Ure, merchant, there
Mr Waiter Ure, manufadlur. there
MrDaoiel Urquhart, Glames
W.
James Watfon, Efq; Arbroath,
7 fets
George Willifbn, Efqj Edinburgh
John Wilfon, Efq; Dundee, 2 fets
Rev.'Mr Waters, Alloa
Rev. Mr Watfon, Errol
Rev. Mr Waugh, London
Rev. Mr White, Kitmaronnock
Rev. Mr Wills, London, 6 fets
Rev. Mr Williamfoii, Whitehaven
Rev." Mr Wilfon, Methven
Rev. Mr Williamfon, Preacher of
the Gofpel, Glafgow

Mr Alexander Watt, Dundee
Mifs Watt, there
Mr Jo. Watt, writer, Leith, 2 fets
Mrs Whitfon, there
Mr Andrew Walker, London
Mr Wm Walker, merch. Glafgow
Mr Wallace, furgeon, there
John Wallace
Eliza. Wallace, p. Carmyllie
Mary Wallace, there
Mr James Warnock, p. Glafsford
Mr Ja. Waterfon, painter, Paifley
Mr Watt, mafter of the Di&ator,
King's fhip, Chatham
Captain Watt, Montrofe
Mr John Watt, Strathaven
Mr David Watfon, Bridge-ftreet,
London, 2 fets
Mr Da. Watfon, ftud. Haddington
Mr Henry Watfon, merch. Edinb.
Mr James Watfon, merch. Montrofe
Mr John Watfon, baker
Mr William Watfon, p. Barrie
Mr Thomas Waugh, London
Mr Webfter, furgeon, Forfar
Captain Webfter, Dundee
Mr William Webfter, London
Mr Wm Webfter, merch. Dundee
Mr Wm Webfter, jun. ditto, there
Mr Tho. Webfter, ditto, there
Mr Weir,RectorAcademy,Dundee
Mr George Welch, London
Mr Jofiah Wells, there
Mr David White, merch. Montrofe
Mr George White, Edinburgh
Mr James White, White Crofi-
' ftreet, London, 2; fets
Mr Matthew White
Mr John Whitet, Dundee
Mr David Wilkie, Forfar
Mr William Wilkie, Inglifton.
Mr Alex. Williamfon, Newmiln
Mr John Williamfonv ftud. of div.
Mr Wilfon, bookfel. Brechin, 6 fets
Mr Andrew Wilfon, Hackney
Mr George Wilfon, London
Mr James Wilfon, merch. Strath
aven
Mr John Wilfon
Mr John Wilfon, p. Arbirlot

( 5°4 )
Mr John Wilfon, Alloa
Mr Thomas Wilfon Y.
Mr William Wilfon, London Rev. Mr Young, Bar
Mr Andrew Winning, portioner of Rev. Mr Young, Dunbarrow
Bomore Mr Young, Delfthoufe, Glafgow
Mr Thomas Winning, there Mr John Young, merchant, Perth,
Mr Thomas Winning, Tower 2 fets
Mr Philip Wife, London Mr John Young, Bear-ftr. Lond.'
Mr Hugh Wifeman, there Mr Alexander Young, farmer
Mr William VVifeman, there Mr Andrew Young
Mr John Wood, there Mr George Young, Glafgow
Mr Patrick Wood, there Mr George Young, Cairneyhill
Mr Robert Wood, there Mr James Young
Mr Charles Wraith, Newcaftle Mr James Young, Glafgow
Mr Daniel Wright Mr John Young, Montrofe
Mr James Wyllie, writer, Forfar Mr James Younger, Alloa.

Juft Publiped,
Price is. 6 d. fine, and i s. common paper,
SOCINIANISM UNMASKED:
I N
Four LETTERS
TO THE
Lay Members of the Church of Scotland, &c.
OCCASIONED BY
Dr M'Gill's Pratlical Effay on the death of Jefus
Chrifi j
Proving that he deniesjthe great doftrines of the Atonement, of
the Deity of our Lord, &c
Alfo, A'*L ETTER to the DOCTOR;
And an HUMBLE ADDRESS to the Members of the
General Assembly of the Church of Scotland. -
By a FRIEND to TRUTH.
A New Edition, corredied.
To which are added,
REFLECTIONS on the TENDENCY of the SOCINIAN
DOCTRINE, with refpeft to Holinefs.
Sold by W. Laing, Edinburgh ; W. Miller, Glafgow ; J. Matthews'
and Bellamy and Robarts, London.

©Jw^Ste' '.' •^^sStPW.

. <3&iNi